Pages 1 - 123 -- "Notes of Readings and Addresses", London. May, 1922 (Volume 57)

READING (1)

Luke 3:21 - 23; Luke 4:1 - 24

J.T. What I had in mind arises somewhat from the introductory remarks of the evangelist. It is said that many had taken in hand to give an account of the things believed among them; evidently there had been much given out, but his narrative is intended to be authoritative, as of one accurately acquainted with all things from the outset. He had in view, among other things, to call attention to the order and comeliness which marked the ministry of the grace of God at the outset. It occurred to me there was a parallel, in a much more obscure way, of course, at the present time. The Lord has helped, and many have been in service and much has come before us, and I thought that perhaps this gospel would help us at this juncture as showing what marked the Lord externally first of all, and then those whom He appointed to serve at the beginning. Besides in our Lord Himself, a certain grace and dignity marked all those who were called into service; indeed, the house of God, which this evangelist takes account of more than the others, was also marked by that outward adornment to which I refer. That may suffice, perhaps to indicate what is in view.

The thought was expressed by some that we could not undertake to go into the book in any exhaustive way, even if we touched on the various subjects in it. The idea was to take it up in five sections with these thoughts in view, so that what is before us now is the section covered from chapters 1 to 4, in which we see how the Lord entered on His service.

F.H.B. Would you speak of the testimony and

of the suitability of the vessel to whom the testimony was committed?

J.T. Yes; so that the narrative begins with drawing attention to certain antecedents, first of John the baptist, then of the Lord Himself. God never begins in an instantaneous way, there is always preparation; so we get a priest and his wife of the daughters of Aaron introduced, reminding us that in drawing near to man there would be sympathy with man. Indeed, the fact that the gospel is addressed to an individual bears out the same thought, because a communication from one individual to another necessarily carries more sympathy than a communication addressed in a general way such as we see in the other gospels. It is as if God would address each man separately.

J.S. What was your thought in regard to the priest and his wife of the daughters of Aaron as bearing on the subject?

J.T. A reminder that the communication would be on sympathetic lines. Compassion and sympathy were to characterise a priest; Hebrews 5:2.

A.M.H. Are you suggesting that this spirit of sympathy should be one of the features that should mark the vessel?

J.T. Yes. This gospel tells us that after praying all night the Lord appointed His apostles, and then it says He descended with them to a level place; He would descend to the level of men. The early introduction of the priest indicated that God was approaching man in a sympathetic way, and the persons brought into view were in accord with this.

E.N.H. Have you the thought that all that came out afterwards in the twelve, and in the seventy, and in the house of God generally is set forth, first in Himself as a pattern -- the obedient, dependent Man as a sample of the kingdom; not only preaching it, but presenting it in Himself?

J.T. Yes; He wrought Himself first. The beauty and grace which marked His service are seen before others have part in it.

Ques. Would you say a little more as to what was before your mind with regard to sympathy?

J.T. I think the narrative being addressed by one individual to another would imply that. Luke takes account of Theophilus' state of soul; he needed to be assured, or made certain, of the things he had been instructed in; and then the mention of Zacharias and his wife -- the priestly family -- and he serving in his course, suggests sympathy. He was not merely an official priest, he was righteous, serving in his course and offering incense.

D.L.H. I should like to ask, with regard to the word 'vessel' that has been used once or twice, have you the thought of the individual vessels -- every saint of God -- or of the assembly?

J.T. Both. One has to arrive at the assembly through the understanding one has of God in the way He deals with oneself.

E.J.McB. I have thought that was largely the reason why this gospel was presented to an individual, that he might become personally sympathetic with the operations of God in a corporate way.

J.T. It seems as if God would impress upon us at the outset that He is interested in each of us; this is a very affecting thing. I do not think that ministry can be effective unless the one who ministers is in sympathy with those to whom he ministers.

J.S. What is the force of the fact that he was serving in his course and offering incense? Is it in contrast with the official priesthood?

J.T. Serving in his course would show that he recognised not only the primary thought of the priesthood as given by Moses, but what it was as taken up by David. David took up priesthood in a

new way. By him the priests were divided into twenty-four courses.

P.L. In view of the yield for God?

J.T. Yes. The first book of Chronicles enters into it; we have a record there that goes back to the beginning -- to Adam. Now Luke is aiming at that, and the Holy Spirit gives us these touches to show how the thread of the testimony was preserved. Luke links up the testimony from the beginning in referring to 1 Chronicles.

J.R.K. Do you mean to imply that the priesthood is brought in early in this book in order that we might see that on the one hand there is a link with God, and on the other a link with man in sympathy?

J.T. Yes. That would come out in Zacharias; he was serving in the order of his course and offering incense, which was according to the custom of the priesthood; and the people were in prayer outside. That was a remarkable feature. In however few the thread of the testimony was, it was there, and it is called attention to in a very remarkable way by Luke so that we may see the antecedents of what we have presented in Christ, and, later, in the apostles.

P.R.M. Then we get angelic sympathy too in Gabriel and the heavenly hosts?

J.T. Just so: "I am Gabriel, who stand before God". He is brought in to show, among other things, how sympathetic heaven was in what was transpiring. We may say that the dignity and intelligence of the heavenly host were represented in Gabriel. The service of God was being carried on by Zacharias. Things were maintained not only according to the primary institution of priesthood, but according to its highest conception in the Old Testament, as represented in David.

J.R.K. So that if the kingdom is established as suggested in David, it is established on priestly lines.

J.T. It is not only the establishment of the kingdom but of the service of God; that was the great thing in 1 Chronicles -- the service of God was set up; and the courses of the priests and the courses of the Levites were to that end. You might say priesthood was there in its highest form.

Ques. Would the praying company outside carry your thought as to sympathy in connection with the interests of the house?

J.T. Quite. It is not a question of how many were included, but the thing was there. Matthew gives us another picture altogether. Luke takes up what is for God, and one's exercise is that we might see what was at the beginning in this respect, so that it might have its bearing now. Indeed, the Lord would have us to be affected by what was at the beginning as recorded in each of the gospels.

A.M.H. You think then that Luke presents two sides -- the Vessel of God here and all that is of God presented to men in Him, and also the gathering up of what is for the service of God?

J.T. Yes; and he emphasises the order and comeliness that marked all. Another feature is that you feel you are in close touch with heaven throughout; there is a certain heavenly spring in all. Gabriel comes in here and announces his name. In the next chapter there are no names of angels mentioned, but Gabriel in announcing his would be representative of the order of things in heaven, for we may be assured that in the dignitaries there everything is in perfect order. We know from Ezekiel, too (chapter 28: 12 - 14), what personal ornamentation marked angelic dignitaries. If rightly apprehended, the house of God is in close proximity to heaven; there is very little between heaven and the house of God. The first time the house of God is mentioned in Scripture it says it was "the gate of heaven"; thus the testimony is in connection with what is positively attractive

from the outset.. We can hardly read the record of it without finding it attractive.

Ques. Does this opening portion of the gospel give us the positive assurance that what God had set up in all its moral features was maintained by Himself in spite of the national breakdown?

J.T. Yes, it does; and it ought to touch our hearts that we can be maintained in a broken day in the full height of priesthood according to its primary institution. The reference is to David's day, not to that of Moses.

J.S. Is what you are saying historically illustrated in the antecedents of Paul before going out in service? He went first to Antioch. Here we have the antecedents of the Lord before moving out in ministry.

H.D'A.C. It was "that holy thing which shall be born", and therefore all the surroundings had to be holy and heavenly. There was nothing outwardly glorious and palatial; outwardly things were little, but wonderfully holy.

J.T. Quite; and there is a reminder of the wealth of heaven. Although outwardly small yet there is spiritual superabundance. You get Elizabeth as she is, very comely. At the outset she hid herself five months -- a very fine example of comeliness. As Mary's voice falls on her ears the babe leaps in her womb, and the Holy Spirit comes upon her, and she cries out. Then we have Mary's contribution marked by a wealth of intelligent enjoyment, then Zacharias himself joining in: a wonderful chorus of appreciation of what was there from hearts that were genuinely affected.

J.S. Does it suggest the state of the saints in the appreciation of Christ prior to the ministry going out? Is that how it applies to us?

J.T. That is the thought.

J.R.K. Would you say we have the introduction

of the kingdom here in the Person of the Lord Himself, and that all the attendant circumstances would suggest the character of the kingdom that is coming in? The kingdom will be manifested by-and-by, and all these various elements will appear -- the house of God connected with heaven, and a system of things which will be quite according to Christ.

J.T. Yes. What we are occupied with is the service of God; that which is affected by heaven and its results God-ward, so that the wealth that is there is reflected.

E.J.McB. Your thought is that the kingdom comes in more incidental to that?

J.T. Well, it does. The kingdom is a means to an end; 1 Chronicles is to show how the service of God was set up under David, and this gospel corresponds.

M.W.B. Will you say a little more as to priesthood in David, as to why it reaches its height there?

J.T. I think David acts typically in the capacity of head. He is not told exactly what to do, although it does say that he had the pattern of the house by the Spirit; but it is not "Thus saith the Lord"; it is not the Lord speaking to David, but what David does; it is what was done by one who was continually affected by God. He sat in his house and considered that he dwelt in a house of cedar, while the ark of the covenant of Jehovah was under curtains, and the word was, "Do all that is in thine heart, for God is with thee". That was the thing, what was in his heart. Then the message comes to him from God through Nathan, and it discloses what was in the mind of God for him and for his house. But the ark was the great thought of David's life, "Lo, we heard of it at Ephratah: we found it in the fields of the wood. I will not give sleep to mine eyes, or slumber to mine eyelids, until I find out a place for the Lord,

an habitation for the mighty God of Jacob". That is what he had before him, so that what he sets up is in keeping with that.

The author of the first book of Chronicles shows how the thread of the testimony was carried through, because he begins with Adam, showing that everything is preserved and all is now in the hands of David. I think the writer, whoever he was -- probably Ezra -- besides being inspired, was in full sympathy with the mind of God, and so would delight in the thought that everything now is in the hands of one who loved God and who had it in his heart to serve God. The whole book shows how true David was, and how intelligent he was in what he did; I think that the twenty-four courses would imply that he carried both dispensations forward; he took up what was in the previous one and connected it with what was in his own.

Rem. We are not isolated; what we are going on with is what was at the beginning.

E.J.McB. I was going to ask whether you had in your mind as to the twenty-four courses that the priesthood was on a basis that was not so much connected with the wilderness conditions and its needs, but with the service of God at its height.

J.T. I think so. What came out in the wilderness under Moses is not ignored. David valued that, but then there is a new order of things under him -- a kind of forecast of our own day. David's service is typical of our own time, and the reference to it here in Luke 1 is very significant. It shows how the thread of the testimony is preserved. The one who writes the record of David's service reaches right back to Adam. Now in Simeon, who was not of the priestly family according to flesh, we have the change to the spiritual priesthood; he is the true priest in the sense that he is governed by the Spirit, and he says, "Lord, now lettest thou thy servant

depart in peace, according to thy word: for mine eyes have seen thy salvation". All is now handed on, so to say, to Christ. There is a very great correspondence between 1 Chronicles and Luke.

J.R.K. Would you say that the kingdom reached a climax in the establishment of the ark on mount Zion, and everything flowed from that in the service of song that was appointed?

J.T. Quite. In Chronicles you have the priest, and not only that but you have in David the subjective response to what is presented on the part of God; he is the sweet psalmist of Israel.

P.L. So that if the official system passes over to Christ in the house of God, He must, being greater than the house, adorn it and add to it in the grace and glory of His own manhood as in heaven.

J.R.K. Say a word as to the difference between the grace added in the Person of Christ and the ark as established on mount Zion.

J.T. The ark was God's glory; it represented what was of God and for God, so that David in dancing before it showed he was more than a king; he was a priest, he was clothed with a linen ephod. It was necessary to be clothed with linen, for it was a priestly undergarment, but it was very suitable in one of royal dignity that he should put it on, because the wearing of it tends to reduction, and sobriety, and to the removal of natural feeling. In dancing before the ark he recognised what the ark represented; he had heard of it, but now he had found it.

J.B.C-l. Luke himself not only got the truth of the house of God as it affected the saints, so that he speaks in the way of household affections, but he got it directly from Paul, and thus he had it in a sympathetic way.

J.T. Yes; I think his companionship with Paul enters into the narrative; not that it affects the inspiration of the gospel, but it affects the vessel

employed; it brings in a heavenly touch. He, being a companion of Paul and observing his manner, would be qualified to write such a gospel. It has a heavenly touch that you do not get in the others.

The second chapter brings in the heavenly host in a very striking way. They are full of sympathy, and it is sympathy out of heaven; they are sympathetic with God.

The shepherds were abiding without, keeping watch by night over their flock; they were without shelter, and were affected by their interest in their flocks, "And lo, an angel of the Lord was there by them", as if to intimate that heaven takes note of this spirit of keeping watch over the flock at night and abiding in the field.

H.F.N. Are not Simeon and Anna a development of that spirit?

J.T. Yes. The chapter goes on next to the announcement, "Unto you is born this day in the city of David a Saviour, which is Christ the Lord". The angel announced something that he called "good tidings of great joy"; one is impressed with the fulness of the thing, the wealth that is in it. Then suddenly a multitude of the heavenly host was with the angel; heaven was thus brought very near in sympathy with God and with man. Then the shepherds go to Bethlehem to see this thing which had come to pass. Now Simeon would gather up all that in his service. I think he represents what is in view in this gospel, the spiritual nature of things; it had been revealed to him by the Spirit that he should, see the Lord's Christ, and he came by the Spirit into the temple and took the Babe up in his arms.

H.F.N. Is that the spot where we begin to touch what is connected with heaven? If the shepherds represent what is without, does Simeon in the temple represent what is within?

J.T. Yes.

P.L. The shepherds in that way answer to the separate character indicated in the badger skins, and Simeon to the rich furnishings of the tabernacle within.

J.T. The angels are the instructed ones up to this point. The light comes from them. They instruct Zacharias and Mary and the shepherds, but now we have the light through a man, Simeon. The Holy Spirit was upon him. He is representative of what is to be the result; the evangelist is aiming at showing this. He is in the temple by the Spirit, and taking the Babe in his arms, he conveys the mind of God there: "A light for revelation of the Gentiles and the glory of thy people Israel". Christ was God's salvation.

Simeon is a typical priest, not of the order of Aaron, but, in a practical way, such as we have now. It is a question of being spiritual.

Rem. He has no claim to the priesthood apart from that.

J.T. No, nor have we; nor has any one today any claim to it.

P.L. In Romans 1 it is the glad tidings of God concerning His Son, Jesus Christ our Lord. The apostle says, "Whom I serve with my spirit in the gospel of his Son". This is priestly service.

E.N.H. I suppose the Lord would have us all to be Simeons and Annas -- that is, consecrated priests with our hands and hearts filled with Christ.

J.T. The great thing is to get an apprehension of Christ by the Spirit. Simeon has an apprehension of Christ by the Spirit, and then speaking of Him in a general way comes out in Anna. She spoke of Him to all who looked for redemption in Jerusalem.

Rem. Simeon gathered up what the shepherds heard and saw and presented it to God.

J.T. He had it by the Spirit; that is the point

with him, and it is suggestive of the new thing that was coming in.

F.H.B. What would mark a spiritual man is appreciation of Christ.

J.T. Right apprehension and right appreciation of Christ would qualify for ministry. Anna is the counterpart of Simeon -- she spake of Him.

Ques. Would that constitute the spiritual house in figure?

J.T. It constitutes you a right minister. If you minister, you must first apprehend Christ by the Spirit, and then appreciate Him by the Spirit, as Simeon did.

J.S. What is the link between her being a widow and being aged and speaking of Him?

J.T. The widow state prepares for Christ. As seen in Anna, widowhood implies that all natural hopes are abandoned and Christ is all.

J.J. Is the thought of priestly sympathy carried on in the twenty-four elders in Revelation?

J.T. I think so. What we see in them is experience, but what we have here is the light at the beginning of things; how you get an apprehension of Christ in a spiritual way, and then you speak of Him. How do I speak of Him?

Ques. Is your thought that the preacher is a development of the priest?

J.T. Quite. You could not speak rightly of Christ unless you had an apprehension of Him in some sense as Simeon had. Christ is apprehended in the temple.

H.F.N. Are all these elements gathered up in the anointed priest?

J.T. Yes; that comes out in chapter 4.

Ques. Would they bring in an atmosphere in which the preacher would come out?

J.T. Yes.

Ques. How do you regard Mary in connection with these exercises?

J.T. She represents holy maternal instincts. It is right to leave her by herself; I do not think she represents any one else. She is the mother of our Lord and no one else can ever have that place.

J.B.C-l. Do you think Luke presents all these features in a household atmosphere, in the affections that would move along that line? Simeon took the child in his arms. The understanding of the truth of "God manifest in flesh" is not enough. You see in Simeon the affection that laid hold of the truth.

Rem. He spoke of Him as in his arms.

H.D'A.C. The Babe is not put back into Mary's arms; He is left there in Simeon's. The natural has to give way to the spiritual.

J.T. Luke leads up to a spiritual priesthood, and his gospel ends with a company of priests in the temple, and Simeon is a representative of them, I think. One has to know what it is, speaking reverently, to take the Child in his arms. Simeon represents that intelligent affection; he had things by the Spirit -- it was a spiritual action.

Rem. There was a satisfied heart: "Mine eyes have seen thy salvation".

M.W.B. Have we got the two sides you have been speaking of in connection with the prophets Jeremiah and Ezekiel -- sympathy in Jeremiah and the spiritual side in Ezekiel?

J.T. That is very interesting. The second chapter brings out additional thoughts as to Christ. He now becomes a test. Taken out of Mary's arms, He is personally detached, and thus He becomes a test. He acquired His own personal place afterwards and became a test to all. Mary sought Him among His kinsfolk and acquaintances; that is not where you will find Him now. You will find Him in the temple;

that is the point. There is perfect beauty in all that relates to Christ; He is always in perfect keeping with His circumstances.

J.R.K. If we have a due appreciation of Christ according to this gospel, is it not in the apprehension of Him as expressive of what is in the heart of God "mine eyes have seen thy salvation"?

J.T. Yes.

W.C.G. Would Acts 20 support your thought? Paul pours out a priestly heart in addressing the elders of the assembly at Ephesus. Luke was present with him then.

J.T. Yes; I think it is important to bear in mind that Luke was a companion of Paul, and a witness of the truth as it took form in the apostle. You see how the Lord comes out in this chapter; all the people having been baptised, it says, He was baptised, but He is marked off by heaven on the occasion of being so.

H.D'A.C. He had just joined "the excellent of the earth, in whom is all my delight".

READING (2)

Luke 8:1 - 3

J.T. These verses seem to give the result of chapters 5 - 7, so I thought they would suffice.

W.L. Would you give us in a word or two what was before us this morning, and link it up with what is before your mind this afternoon?

J.T. We dwelt on the connection between 1 Chronicles and Luke's account of the priesthood, showing how the thread of the testimony was maintained, and that in the priesthood sympathy in the manner of the divine intervention was indicated, and how all that marked the scene of the Lord's birth showed the richness of heaven brought down and expressed in the participants. We dwelt at length on Simeon as representative of the new priestly company or family that was to be introduced, having in view also the Lord Himself as anointed by the Spirit as in chapter 3. There is one point that might be noted, namely, that in drawing near to man, as God did in Christ, according to Luke, everything is avoided that would arouse prejudice or resentment. What was of God, however little or obscure outwardly, is noticed. The Lord Himself was connected with man, not simply with Israel, so that the genealogy is traced back to Adam, and to God through Adam.

T.W. Were we not referring to chapter 4 as we closed this morning?

J.T. We left off with the Lord praying; it says, all the people had been baptised; that is, John's work was completed and he was in prison. Then when Jesus had been baptised, He was praying.

J.S. Why do you refer to that? What is the thought in John being in prison and all the people having been baptised?

J.T. John's work was done before he was cast into prison. Figuratively the scene is clear for Christ and the new order of things which He would bring in.

E.N.H. Although John was not yet in prison actually, yet Luke takes it up as if he were.

T.W. You were making some reference to chapter 4.

J.T. We are coming on to it. We should take special notice of the Lord as praying, and the Holy Spirit coming upon Him while in that attitude.

Rem. John's ministry was to make a prepared people.

J.T. Yes. Before we can see how the apostles and others here were brought into accord with the Lord, we have to take full note of His own ministry, after the Holy Spirit came upon Him.

E.N.H. It is in the grace of the One who had been anointed by the Spirit and owned by the Father as His beloved Son, that the Lord begins His ministry and says, "The Spirit of the Lord is upon me". As He was anointed, we need to be anointed, in order to be in correspondence with Him.

H.D'A.C. Why did God anoint Him? Was it not as the One who had been specially before His eye, giving Him infinite pleasure? This came before the anointing.

J.T. The moral precedes the official. Luke brings that out -- the loveliness of Christ as man, the Lord growing up before Him as a tender plant. It is Luke that brings in the "green". "If they do these things in the green tree", referring to what man was under God's eye in Christ. The growing up is intensely interesting.

P.L. "I am like a green olive tree in the house of God". Is that it?

J.T. Yes, quite. He grew in favour with God and man.

D.L.H. I think we are rather anxious to get a

clear connection between what we had before us this morning and what you have in your mind this afternoon.

J.T. I thought that if the Lord gives us some apprehension of chapter 4 in connection with His baptism and anointing, we might see how those who were to be associated with Him were affected. They are not taken up as in Matthew and Mark. In Matthew, Andrew and Peter are taken up as fishers -- casting a net into the sea, and James and John are called when they were with their father Zebedee in the ship mending their nets, but here we have the Lord reaching Simon and entering into his boat, so that Simon discovers himself. He discovers that he is a sinful man. One has to learn grace; one has to be the subject of grace before one can preach it. Our state being exposed, we learn grace in the way our need is met. The Lord's own example is first outlined; stress is laid on His manner, how He served as the Holy Spirit came upon Him, and was wholly subject as man to God. It is said that He was led by the Spirit in the wilderness forty days -- not simply led into it, but led in it.

P.R.M. Why do you think the Holy Spirit took this unique bodily form -- I suppose for the moment?

J.T. I think the dove would carry the mind back to Noah, and the "bodily form" would be the Holy Spirit as it were in totality; the Holy Spirit was there personally. On a divine Person only could He thus come.

F.H.B. Does it not indicate, too, that it was in a form that men could take account of -- something they could see?

J.T. God presents One in whom He could wholly rest. There is a reference to Genesis 8 here.

P.R.M. And as following on baptism and your connection with Noah and the flood, would it be as indicating Christ as the new Head for man, just as

Noah typically was? I think you have pointed out that Noah put out his hand and took her in unto him into the ark; there was such intimacy between Noah and the dove in type.

J.T. Yes; and the fruit of the Holy Spirit is, I think, symbolised in the olive leaf. It was plucked off.

P.R.M. Vitality was there. It was not subject to judgment.

W.G.B. Might it not also be that the dove is one of the most timid of creatures? But there was nothing in Him that would perturb it.

J.T. Yes; that is suggestive. It is a sensitive creature, but there was nothing in Christ to cause the least disturbance; God was infinitely complacent in that One.

F.H.B. Would it indicate, too, the character of His ministry, as a ministry of peace -- "preaching peace by Jesus Christ"?

J.T. I suppose so. It was a wonderful moment reached. The manhood of Christ is before us here. John presents a different view, because he is presenting a divine Person.

H.D'A.C. In regard to the saints receiving the Holy Spirit, it is remarkable how many cases there are of prayer preceding that. They were praying at Pentecost, and Saul was praying when Ananias came to him. The Lord takes notice of praying men.

Rem. And the Gentile Cornelius was praying.

E.N.H. The Lord says later to His disciples, "Be ye ... harmless as doves". Would that be an indication that we, as having the Spirit, should be like Himself?

J.T. Yes. In the opening of chapter 4 we have that He was full of the Holy Spirit, and returned from Jordan thus.

H.D'A.C. Is that what is proper to man, or is He simply viewed as a servant there?

J.T. It should mark us all, but I think it is in view of service here -- the service of grace.

W.G.B. It is characteristic too; the article is left out: "full of Holy Spirit".

J.T. Being full of Holy Spirit implies that the Spirit is accorded His full place. This is pattern for us.

J.B.C-l. Do you think that what you are speaking of, taken in its line through Luke, brings about the "substance" that is spoken of in chapter 8?

J.T. Yes; it is, I think, the result of grace known. The chapters that intervene are wonderful examples of grace -- what came out in the Lord as thus full of the Holy Spirit.

J.McM. Ephesians 5:18 says, "Be not drunk with wine, wherein is excess; but be filled with the Spirit".

J.T. We have another touch -- that He was led by the Spirit in the wilderness.

J.S. What is the force of that?

J.T. His movements in the wilderness were the result of the Spirit's leading.

P.W. Does it not throw great light on Luke's gospel, to think of the fine flour mingled with oil, and then anointed with oil -- every single thing associated with the Holy Spirit?

H.D'A.C. The flour did not become finer by the anointing. Nothing was added to Christ morally by the anointing. He was absolutely delightful to God, perfectly blessed, but the Holy Spirit brought out how blessed He was in a public way.

J.T. The anointing was for testimony, but the exigencies of the service involved brought into evidence the perfection of the Lord's humanity -- the fine flour. In chapter 3: 22 we have the three Persons: the Man is praying, the Holy Spirit in a bodily form like a dove descends upon Him, and the Father's voice is heard.

L.M. Would the Father's voice express sonship?

J.T. It does: "Thou art my beloved Son".

H.D'A.C. Now in regard of us, the Holy Spirit is not given before there is some real and true work in the soul on the one hand; and on the other, there is a great deal comes after with us which did not with Christ -- formative work, and a displacing of man.

J.T. Quite; there is nothing of that here. He is full of the Holy Spirit at the outset, and He is led in the power of the Spirit in the wilderness. It also brings in the suggestion that He did not go into it of Himself: He was led there.

Ques. Does that prove to us the greatness of His Person?

J.T. He recoils from the temptation. The statement is that He was led there. In Mark He is said to have been driven of the Spirit out into the wilderness.

D.L.H. Should we be led in any sense at all into temptation?

J.T. There are very few who can take up evil and deal with it.

D.L.H. I was thinking of "Lead us not into temptation". That seems to apply to us and to the disciples.

J.T. Quite. Evil has to be dealt with, but there are very few who are qualified to touch it.

H.D'A.C. Satan does not seem to have attacked Christ personally before His baptism, at least we are not told so; but he acted outwardly against Him as in Herod's attempt to destroy Him; but the personal temptation seems to come after the reception of the Spirit.

J.T. I think He is kept under divine protection until now; but before entering on His service this occurs; it brought out His perfection as Man.

H.D'A.C. Is not that true in a way of many with whom God has wrought, but who are not sealed?

Satan may make some outward attack upon them, if he knows who they are at all, yet the temptations of this class are more after they have declared themselves.

J.T. When the Philistines heard that David was anointed, then they sought him out. It is "against the Lord, and against his anointed" that the opposition is.

H.D'A.C. Although the saint does not come up to the stature of Christ at the time of the anointing, it involves that. God has committed Himself to that saint. The saint may be weakness itself at the beginning, very small indeed, but the anointing means that he is for all eternity connected with God, and God with him.

J.B.C-l. Do you suggest that these are permanent features of the position -- that they abide? I was thinking of what the apostle, writing to Timothy, said about the Spirit in connection with the Lord -- He was "justified in the Spirit". Is not that the line Luke is pursuing?

J.T. Yes, I think so. What He was as Man came out in the power of the Spirit. Before that He was not in the region of Satanic activity; He is led into that. Satan's sphere of activity is not unlimited. The book of Job helps as to this.

A.M.H. Do you think that before taking up any exercises in relation to the anointed vessel, there has to be something like this experienced in individuals -- though since the Lord has met the power of evil we never meet it in its full force, but the soul has to pass through exercises in connection with it?

J.T. I think we have to encounter evil; we have to learn what it is, and the power that we have to deal with it. What is set before us is that He was led in the wilderness in that power. The temptations are given so that we may know how to overcome. The young men are said to be strong, and that they

have overcome the wicked one. That has to be learned.

A.M.H. I was wondering whether anyone could stand in relation to the testimony unless these three ways of assailing the heart have first been faced.

J.T. That is just the thing to get at, whether we can quietly rest in the word of God and refuse to be moved away from it.

A.M.H. The first would be a question of piety in regard to ordinary circumstances; then in regard to political principles, and lastly in regard to religious principles.

J.T. If we do not know what it is to trust God in our daily circumstances, we shall be mercenary in our service and exposed to patronage. Not that the Lord would not have those who have ability for His service free, for he who preaches the gospel should live of it; the Lord ordained that. But the question is whether one could take up such a position as that unless he knows how to trust God in regard to it, because one may have to hunger as the apostle did; 2 Corinthians 11:27.

A.M.H. You mean the temptation is not only one in relation to need, perhaps, but you may be brought under the influence of those who have means. The enemy might use such things to divert a servant?

J.T. Those who preach the gospel should live of it, but before entering on that path you must know what it is to trust God. Then you will not be affected by these influences.

H.F.N. Why are all the quotations from Deuteronomy?

J.T. Because it is the wilderness after the Spirit, typically, has been received that is in view.

H.F.N. Yes, corresponding to the latter part of Numbers.

J.T. Quite. Moses wrote Deuteronomy when one hundred and nineteen years old; it would be the

experience of the saints after they recognised the Holy Spirit. They have entered on that part of the wilderness.

H.F.N. Your thought is that here it is the divine pattern, is it not?

J.T. Yes; the dispensation of God, which is in faith. It is marked by dependence on God and the power of the Spirit.

P.R.M. So He can bring in -- and this is distinctly affecting -- "Man shall not live by bread alone".

J.T. Then He returns in the power of the Spirit. His heart was free in returning; now it was not to be tempted of the devil, but to deliver men from his power; and, as His custom was, He entered into the synagogue at Nazareth. What the Holy Spirit presents to us is the Lord as anointed, and the manner in which He ministered. He enters into the synagogue and receives the roll of the scriptures from the attendant. He receives it. It is delivered to Him, and He finds the scripture which fitted in with the moment. It shows how the scriptures are to be employed.

F.M. Had He done that before?

J.T. It says, "As his custom was". Apparently He had done it before. But this particular incident is brought before our attention because it is where He was brought up, how He acted there.

S.H. He says, "The Spirit of the Lord is upon me".

J.T. Yes, quite so.

R.B. What is the force of the expression "upon me" as compared with the other you have alluded to?

J.T. I think it is the anointing -- "because he has anointed me". It refers to what marked Him publicly in His ministry. It is what God would have; it is the effect it is to produce. Some of us were noticing lately in regard to this passage that our attention is called to His sitting down, and that the eyes of all in the synagogue were fixed upon Him;

that is, He was attractive; there was evident beauty there. But then He spoke: "This day is this scripture fulfilled in your ears". We were noting that here it is "the words of grace which were coming out of his mouth".

E.R. Would it be right to connect that with Psalm 45, "Thou art fairer than the children of men: grace is poured into thy lips"? "Therefore God hath made thee blessings for ever". Here it is the gracious words proceeding out of His mouth; there it is the grace being poured into His lips, and I thought that rather substantiated the thought that the Lord is the dependent Man.

J.T. The words themselves are viewed and taken account of as coming out of His mouth. In John 6 Peter says, "Thou hast the words of eternal life". Luke occupies us with what comes out of His mouth, the graciousness of the words. John connects the words with the Person. It is not what He spoke so much as the words He had: "Thou hast the words of eternal life".

E.J.McB. I suppose that up to this time they had never come out of anything but the roll. Now the roll is closed up and they come out of a Person. It must have been intensely attractive to them all.

J.T. And the words are now, so to say, available -- words of grace. But for the words of eternal life you have to go to the Person. It is not a question of what He said; John is presenting the Person, and how essential the Person is.

Ques. What is the additional thought in John 6"The words that I speak unto you, they are spirit, and they are life"?

J.T. That is, they are testing. They could not be received by the natural man. The Lord had said to the twelve, "Will ye also go away?" (The twelve would refer to those connected with the testimony.) Peter replies, speaking for the twelve,

"Lord, to whom shall we go? Thou hast the words of eternal life".

A.M.H. Would not the words out of His mouth in Luke be more the thought of His public presentation of God in grace, and does not that suggest that the presentation of God in grace should at all times be in such attractive power as to at least arrest men?

J.T. The words of Christ in John tested men; many went back from that time and walked no more with Him. So that the question is, what hold the Person has on me. Peter's answer shows that he had an intelligent apprehension of the words that the Lord had -- not exactly words on record that He had spoken, but the words that He had.

E.N.H. I suppose Peter had the apprehension in his soul that the Lord was the only Person who had such words; He had them, and nobody else. If they did not go to Him, they could not get them.

J.T. We were contrasting the two passages. The words of grace came out of His mouth, and were attractive. All bore witness of them. The passage suggests that our manner in service should be attractive.

D.L.H. I had thought that the words here that the Lord Jesus read from Isaiah were a kind of epitome of His ministry as given Him, and embraced very much the new covenant idea, and the ministry of reconciliation as the completion of it. I thought the "acceptable year of the Lord" brought in reconciliation, whereas the preaching of the gospel to the poor would be the setting forth of what God is, so that the people might know Him.

J.T. The text covers the dispensation from that standpoint -- what is presented to men in a public way; but the point is that the Vessel through whom the announcement of grace had come was attractive. The truth was adorned; Isaiah was never read that way before, nor were there ever such comments made,

or speaking of this kind. Never could it have been said, "This day is this scripture fulfilled in your ears". He began to say this -- the great subject was not finished on that occasion.

D.L.H. Might we connect that with Luke's speaking of the Word in the opening chapter?

J.T. I suppose so, only you have words here.

Rem. Words convey details, do they not?

E.B. And the comments were exactly on the line of the scripture.

J.S. Is your thought how they were said? You said at the beginning there was nothing to repel man, but everything to disarm him.

J.T. The words were fulfilled in their ears that day. The public effect was such that even those not affected by grace recognised the gracious words that proceeded out of His mouth.

A.M.H. Would that be the arresting power of the anointing?

J.T. The truth has also to be announced. He immediately goes on to call attention to the truth, but He was full of grace and truth, not truth and grace; grace is prominent, and His manner adorned what He said.

Ques. Why did He do this where He was brought up?

J.T. It was where there would be least appreciation of Him, so that the test to them was the grace there present; yet they had to recognise that they were gracious words.

J.H.M. Is it your thought that God is vindicated in the way it is presented, as well as in the thing that is presented? The very manner of it is God-like.

J.T. The blessed Vessel adorned the thing He presented. You have the idea of beauty connected with Jerusalem in the Old Testament; we are called upon to "Walk about Zion ... mark ye well her bulwarks, consider her palaces". I think you have

the beginning of that here. God is setting out to approach man, and all these accompaniments are seen so that there should be nothing in man's way, nothing to arouse his suspicion or prejudice, in so far as it could be.

Rem. We have not, perhaps, been affected by Paul's manner. He would not use words of man's wisdom; but that is another thing, is it not?

J.T. You do not want to use words that are employed in evil associations. A great deal of our language -- all slang -- comes from filthy associations. The Holy Spirit would not employ it. There are "acceptable words", "words of truth", Ecclesiastes 12:10. The apostle enjoins "an outline of sound words", 2 Timothy 1:13.

P.R.M. They would have a preservative and soothing character, like the oil and the wine.

H.D'A.C. If the Lord's words had not been such there would not have been the opposition seen here. If He had taken a legal pharisaical line, they would not have tried to destroy Him. His discourse had shown the over-abundance of grace; how a Syrian leper, a leader in the nation that had overrun Jehovah's land, was healed when none of the lepers in Israel were, and a widow belonging to the heathen race of Canaan, which had ruined Israel, was maintained when none of Israel's widows were. It was this presentation of grace that was more than they could stand.

J.T. That involved the truth as well, which was not yet opened up, God was approaching man in One in whom grace and truth subsist.

E.N.H. The company assembled appreciated the grace in so far as they could. When the Lord spoke the truth, then the hostility was aroused; but He adorned His words, so that, as far as possible, there should be no breach.

F.H.B. We are to adorn the doctrine of God our Saviour in all things.

J.T. Even a slave can do that.

M.W.B. I was going to ask if both the ministry and the minister are to be attractive. In what way would you speak of that? I was only thinking of the practical effect among us. Our meeting rooms in gospel preachings are very empty sometimes. While there is the truth side, should there not be also the gracious side? You might explain a little more fully what you mean.

J.T. One has to be near God to apprehend rightly where man is in his need, so that one may get near to him, get by him. You have in the service of Paul customs corresponding with this. He went into the synagogue at Antioch, in Pisidia, and sat down. He did not go in and assume that he had light that they did not have. So in Thessalonica; when he arrived there, he went in "among them", and then he preached; that is, he first placed himself alongside the Jews as one of them. As I said, he sat down in the synagogue at Antioch; the law and the prophets were read, as was customary, but he waited to be asked to speak before he spoke. These are indications of a man who is considerate of men; he knows what he has got to present to them, but he does not want to arouse prejudice or resentment; he would gain their confidence.

W.C.G. The little maid in 2 Kings 5 was rather a good example of an attractive evangelist; her words were repeated.

D.L.H. Is it not the case that even natural men can form some conception of what grace is, and delight in it so far; but as soon as it is tested by truth, they revolt against it.

J.T. You want to get their ear, then present the truth to them.

J.H.L. I was going to ask about Acts 14. They went into the synagogue, and so spake that a multitude believed.

J.T. That is another example. Luke in his gospel presents Wisdom; in the Acts we get the children of Wisdom.

P.L. Does not the apostle remind the Thessalonians of the manner of his coming among them with the brethren, as if they should have that thought with them? He went in among them, then he spoke to them about Christ, but then in writing to them he says, "Ye know what manner of men we were among you for your sakes". What it is to be among people! Even of the Lord, John says, "the Word became flesh, and dwelt among us".

J.T. We might just refer to chapters 5, 6 and 7 in a brief way. Chapter 5 shows how grace is made effective in our souls, so that the selection of the apostles is possible in chapter 6. Peter may be taken as an example, but the Lord's call here is not what Matthew and Mark present. Luke would show how grace became effective in them. In Matthew and Mark they are called upon to follow the Lord at the outset; but before you get the thought here, the Lord comes near to Peter; He got into his boat. That is in keeping with what we were saying, that Paul went in among the Jews. You must get down to where people are in order to understand their need, and convey to them that you are sympathetic with them.

H.F.N. This section is introduced by the Lord preaching the word of God. Is that the definitely formative element of the vessels in correspondence with the anointing?

J.T. What He says is the word of God, and crowds pressed upon Him to hear it.

H.F.N. Would that form the vessels in moral correspondence with the anointing?

J.T. One always thinks, in regard to our meetings, whether the saints come to hear a preacher, or the word of God. Now He would secure Peter, and if Peter is to preach the word of God, he must learn grace, and he must learn it in One who has come nigh to him into his own boat.

H.D'A.C. The word of Cornelius was, "Now therefore are we all here present, to hear all things that are commanded thee of God".

F.W.P. Do you think grace had been operative in the crowd?

J.T. I think so, and the fact that there was a crowd (chapter 5: 1) made it necessary in the Lord's mind that He should have others with Him. Now the Lord has got one: Peter has to be reached in this way -- reached in his own boat -- if he is to be in the service.

H.H. What does that convey -- "a sinful man"?

J.T. It conveys what the words say, that he was not only a sinner but "sinful".

P.R.M. Leprous?

J.T. Well, the leper comes in immediately after. He has got to learn grace as meeting him in a most loathsome condition. One has to start there if one is to be employed in the service of Christ.

H.D'A.C. "This man receiveth sinners".

J.B.C-l. Is that how the apostle Paul commenced? He brings before Timothy in the opening of his first epistle the fact that he himself had been reached in that way. "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief". Then he goes on to speak of the mercy that accounted him faithful, putting him into the ministry. Is that what we see effected in Peter here?

J.T. The apostle Paul could say it as nobody else could. See the depth of the grace he learned! There is something of a parallel in the woman of

chapter 7. The greatest lover of Christ is the one who has judged himself most.

Ques. Then is your thought that the spirit seen in Christ in chapter 4 is arrived at by us through chapters 5, 6 and 7?

J.T. Yes; the result of the teaching in chapters 5 to 7 is expressed in the first three verses of chapter 8, where you have the apostles and the women who have substance. Chapter 7 presents the woman of the city who was a sinner; she is a special example of those who learn grace. It takes all the pride out of us to learn that we are lepers -- most loathsome. There is first Peter -- sinful -- the leper next, then the paralytic. He is raised up, and sent to his house; then we get Levi. He has learned things, so that the kind of guests he invites are the sort that would meet the Lord's desires. It was a great entertainment for the Lord.

N.L. Does the thought of power now come in here? In Acts 10 Peter says that "God anointed Jesus of Nazareth with the Holy Spirit and with power".

J.T. It comes in in Acts 10:38, He "went about doing good and healing all that were oppressed of the devil; for God was with him".

E.R. It says in verse 17 the power of the Lord was present to heal them, and that follows immediately after the Lord had withdrawn into the wilderness and prayed.

J.T. Then we have Levi's entertainment, showing the effect of the teaching; he would have such as the Lord would have to be with Him -- "publicans and sinners".

F.H.B. He was sympathetic with the ministry of grace.

Rem. He had a great appreciation of the Lord.

E.N.H. He puts himself and his house at the Lord's disposal.

J.T. Then we have the new wine and the new bottles.

F.W.P. What is the force of the incident as to the disciples plucking the ears of corn on the sabbath recorded in chapter 6?

J.T. I think it suggests that the disciples were learning to take account of the Lord. He was the corn, and they were taking what was available, disregarding the outward religious order of things.

A.W. Is there any importance in the expression "the second-first sabbath"? It seems a unique expression (chapter 6: 1).

J.T. I suppose it would refer to the early recognition by the disciples of a new order of things that was coming in.

A.W. I was wondering if it was connected with the new wine.

H.D'A.C. The first sabbath broke down because the man broke down. Now we have a second-first sabbath, where you have the Man who does not break down.

Ques. Were they gathering substance by plucking corn?

J.T. The shewbread was available to David, but the truth comes out, that the Son of man is Lord of the sabbath. We are coming on now to a higher level of truth.

Ques. Why is the house of God brought in here?

J.T. It refers to David. The Lord vindicates the action of the disciples by referring to what David did, which they could not deny, and then He brings out the truth of His being the Lord of the sabbath.

E.N.H. Just after David and his companions took the shewbread, David goes out to the cave of Adullam and gathers a company of mighty men around himself. So the Lord here gathers the apostles.

Rem. The Lord connected the action of the

disciples with what David did; he went into the house of God. Were they morally in the house of God, and eating as David did?

J.T. I should not say the house of God was yet set up, but He brings that incident forward as a vindication of the action of the disciples.

Ques. Is the vindication bound up in "and gave to those also who were with him" -- the fact that they were with David, and that the disciples were with the Lord? Does their vindication hang upon their being with Him?

J.T. The new order of things is based on prayer (see chapter 6: 12); it brings God in, God acting in a Man, so that when the question is put later to Peter as to who the Lord was, he says, "the Christ of God". Hence the Lord is acting for God, and so He prays all night and then appoints the twelve, and descends from the mount into the plain with them. All this carries back to the beginning of chapter 5, where He is pressed with the crowd. The greatness of the need is seen, and the necessity that the ministry should be extended. Now He has got the twelve, and chapter 7 brings in another course of instruction in regard to grace. Perhaps we have the greatest evidence of it -- the greatest evidence of its being appreciated -- in the woman of the city, for she anoints the Lord's feet. She recognises that He has brought the grace of God to her.

F.H.B. She had a sense of "how beautiful ... are the feet of him that bringeth good tidings".

J.T. Yes. I think the entering into what is set forth in chapter 7 enables us to bring out what we get in verses 1 - 3 in chapter 8. The twelve are there, and many others, and certain women who are ministering to Him of their substance.

Ques. Would you connect that with Proverbs 8, "may cause those that love me to inherit substance"?

J.T. Yes; the woman in chapter 7 is one of Wisdom's children. As loving much, she had true substance. (Compare Song of Songs 8.)

E.R. It comes out very plainly. Christ became the absorbing object of her heart, therefore she is willing for this service.

J.T. The Lord directs attention to her, "Seest thou this woman?" She represents grace as learned from Christ who brought it. He brought it, carried it to her, so she anoints His feet.

E.R. What the Lord says about her is very remarkable: "since the time I came in hath not ceased to kiss my feet". She was un-detachable.

J.S. This instruction had evidently become effective in the apostles in the opening of the Acts. The twelve were there, and also that subjective element suggested by the "certain women" who ministered to Him of their substance.

P. Would you say that Simon represents the world, but the woman who anointed His feet, those in whom He found His delight?

J.T. I think she is Luke's model of grace. The Lord contrasts her actions with those of Simon.

H.F.N. Is she the typical woman of this section, as Simon Peter is the typical man of the first section?

J.T. I think so. This section abounds with the evidence of the grace of God in Christ; indeed, the depths of divine compassion are discovered here. See the widow of Nain.

H.F.N. Would it be right to say that the instincts of a priest were here? The ark was in the house of a Philistine, but all the reverent instincts that take account of Him intelligently were with her.

J.T. She acted in a priestly way; it was an intelligent action. I think she is a model for us as to the effect of grace.

J.B.C-l. Do you not think that our acquaintance with the truth is calculated to cause us somewhat to

lose the sense of grace? Most of us have been brought up with the truth; we have had the advantages of it from the outset, and my own feeling has been that one has somewhat lost the sense of grace at times. Our knowledge of grace is the measure of our knowledge of God. In the presence of God we learn what the true grace of God is, because we learn it in Christ.

J.T. It is in the measure in which one learns to judge oneself, learns what one is before God, that one learns to appreciate grace. "Ye know the grace of our Lord Jesus Christ".

J.B.C-l. The apostle Paul, speaking of himself, said four things -- that he was a blasphemer and a persecutor, and an insolent and overbearing man, and one has the impression that in Luke 7 we see the insolence and overbearingness in Simon. One of the deepest lessons the heart learns is that even in the handling of the things of God, it may still be in the spirit that makes little of Christ.

READING (3)

Luke 14:15 - 24; Luke 15:11 - 32

J.T. It would help if we kept in mind that in all that may come before us this morning the house of God is in view. From chapter 8 we see how the transition came about from Jewish circumstances to the house of God as we have it.

D.L.H. Might I suggest that for the benefit of those who were not here yesterday, you would give an outline of what we had.

J.T. At our first reading we dwelt on chapters 1 to 4, especially on the circumstances connected with the Lord's birth, showing how the thread of the testimony was carried through from the outset -- from Adam. The priest who ministered in Luke 1 was of the house of Aaron and carried on his ministry in the order of his course according to David's appointment, thus linking on with 1 Chronicles. Then we saw that in the temple Simeon represented the new order of priesthood, connected with the present time. That order of priesthood lies in the possession of the Spirit of God. Simeon comes by the Spirit into the temple, and receives the Child in his arms, and indicates the mind of God in regard to the Child -- what was to be set forth in Him. Then we saw that Anna was the counterpart of Simeon, speaking of the Lord to all those who looked for redemption in Israel, the testimony being thus carried forward in priestly hands -- the persons employed being marked by heavenly grace and moral beauty. Then in chapter 3 the Lord comes into evidence, as baptised and praying. The Spirit descended upon Him at that moment, as if God would recognise the order of manhood that was seen there -- recognising also what He had been under God's eye as growing up; because it says,

"In thee I have found my delight", meaning that God found there what could not be found elsewhere. It refers, therefore, to what He was as Man. God found His delight in Him. Then He is anointed for service, and in the synagogue of Nazareth He exhibits the grace that was becoming -- the grace in His own Person and the manner of His communications -- to the great service entrusted to Him.

In chapter 5 we saw that He would associate others with Him, and so He deals in grace with Simon. I might remark what was omitted yesterday -- that Simon was in partnership with others. There were two boats in the company apparently, and the Lord entered into Simon's boat and spoke to the crowd out of it. The two boats, I think, refer to what existed in Judaism. The Lord then turns to Simon and says, "Launch out into the deep for a draught", and the haul was so great that the net broke. Then Simon beckons to his partners; they were acting together, so that both boats were filled and about to sink, as if the Lord would indicate to them that the great result of His ministry must go for nothing if entrusted to such a vessel as Judaism provided. The draught, through the gospel, must be provided for elsewhere. I think that stands out at the beginning of this section, and so the Lord sets about to produce a condition of things that would contain the draught. What the gospel would bring about must be provided for in better conditions than the two boats, and the partnership involved in them, afforded. They were not to be despised, but the net broke and the boats were sinking; so that chapters 5, 6 and 7 would bring about conditions leading up to the new order of things, which was to take form in the house.

In the beginning of chapter 8 we have the result of what we get in these chapters (5 - 7), in that the apostles were with the Lord: He has twelve now who have learned grace through Him. Peter is

representative; he learned that he was a sinful man, and came into the light of the gospel. The case of the leper which follows illustrates a further lesson learned by Peter; the paralytic, too, illustrates another lesson, and Levi yet another. Thus there was a building up of grace and truth in their souls, until we arrive at something wholly new -- new wine and new bottles; so that the wine -- the ministry -- is not lost. Hence in chapter 6 He prays all night and appoints the twelve, and descends with them to "a level place". Chapter 6 is to form the new bottles. In chapter 7 you have the grace of God affecting the centurion's bondman, the widow of Nain, and the woman of the city who was a sinner; in the woman the full effects of grace are seen. She loved much because of it, and in loving she had substance. Those that love wisdom inherit substance; Proverbs 8:21. That leads onto chapter 8, where certain women were with others in company with the Lord and ministered to Him of their substance.

Then He introduces the parable of the sower. All this is leading up to the house.

E.M. Does the house present the new conditions which were referred to?

J.T. Yes. The Lord introduces the parable of the sower, implying that there is to be a new crop. What belonged to Judaism was not to be despised, but it is carried over in an administrative way. He does not carry the boats over, but He carries over the persons; they are now constituted twelve apostles. He secures an administrative company out of Judaism, and they are associated with Him in an administrative way. He has taken with Him what belonged to the old order of things, but not as it was; He has taken it over wholly in accord with Himself, that is, it is made new, so that He has got what was of the old with Him, but on a new principle. Now that intimates that there is going to be a new crop, so after the

sowing you have the brethren (verse 31). The brethren are those who hear the word of God and do it. That is the principle -- the new crop is the result of the sowing.

Ques. Is the parable of the sower connected with the kingdom or the house?

J.T. It is the kingdom, but with the house in view. Then He goes over to the other side of the lake. The brethren have to learn that they must go to the other side. What do you say about that?

J.B.C-l. That is right. Would you mind opening it out a little? Have you in mind the interests in relation to the house as such? House interests are not local.

J.T. One of the greatest lessons is for brethren to go to the other side. We must learn what is elsewhere, otherwise we shall be too local. In going to the other side you get a fresh apprehension of Christ. Then the demoniac comes out of the city; the Lord does not find him, but he meets the Lord. This is in keeping with the sowing, which produces spontaneous results. The needy one meets the Lord; then he is found with the Lord, sitting, clothed and in his right mind. It is the public result.

E.J.McB. A striking statement in regard to the demoniac was that he did not abide in the house.

J.T. And wore no clothes -- a shameless state of things, reminding us of the influence of the city upon the young, and indeed upon men generally. In the demoniac recovered you have what is outwardly right; he is sitting at the feet of Jesus; it is a public position; and he is clothed and in his right mind. It is the public effect of the ministry of the kingdom. God prepares His work without and afterwards builds His house; Proverbs 24:27.

J.B.C-l. Do you suggest that in connection with the demoniac, under the Lord's ministry he became the delineation of the truth -- one of the

features that Paul makes much of in his epistle to Timothy, that he himself is a delineation of the truth to those who were about to believe?

J.T. Quite. So that they come out to see the Lord and find the man "sitting, clothed and sensible, at the feet of Jesus". Then we have the case of the woman with the issue of blood, and the daughter of Jairus. The Lord brings in a principle in connection with the latter that she is to be given "something to eat". The question of food arises in connection with one brought from the dead; she is to be sustained in life by food.

Ques. Is this the effect that is suggested in regard to the position on the other side?

J.T. Yes. In chapter 8 we have man under the direct power of Satan -- the demoniac; man suffering from sin dwelling in him -- the woman with the issue of blood; and man under death -- Jairus's daughter: all these results of man's disobedience are met in grace by the Lord. Then the apostles are sent out (chapter 9), and they return to the Lord, and He takes them aside, so that they might be with Him in quietude. The crowd comes, and the question of meeting the situation arises, and the Lord says, "Give ye them to eat". It is assumed that they have got something now, so they are directed to feed the hungry multitude.

R.B. Why was the decline of the day referred to before the feeding of the multitude?

J.T. The declining day meant fatigue for them, and I suppose they considered how little opportunity there was to make the provision; they were governed by natural considerations. They had no idea as to how the thing would be met.

W.L. Would it suggest our present position as in the end of the dispensation?

J.T. I suppose so. The Lord's direction tested the disciples; they were now to understand that they

had something, but their answer shows that in their apprehension they were not yet out of Jewish circumstances. The new day had not yet dawned for them. But the Lord says, "Give ye them to eat". I mention this incident particularly because in feeding the crowd He brings in a principle that has a great deal to do with the house of God, that is, the division of the five thousand into a hundred companies. It is, I believe, a reference to 1 Corinthians. It is better to have a hundred companies of fifty each than one company of five thousand.

A.M.H. You mean the divine thought of setting in assemblies, so that the principles of the house of God can be worked out there for enlargement?

J.T. Yes. The principles of the house can be much better carried out in a small company in which each knows the other.

A.M.H. It becomes practically impossible to maintain family relationships such as are suggested, for instance, in Peter's epistles, in a large company.

P.L. The "Preacher" in Ecclesiastes refers to the forming of assemblies. (See note on Ecclesiastes 1:1.)

J.T. I think Paul is the great "former of assemblies", so that after his three weeks' visit to Thessalonica, he writes to the saints there that they "became followers of the churches of God which in Judaea are in Christ Jesus". They learned what it was to go over to the other side; they overcame national and local prejudices. They went to Judaea for their model; they imitated the assemblies of God there; 1 Thessalonians 2:14.

A.M.H. By going to the other side, do you mean that they were following divine operations, wherever they were taking place?

J.T. Yes, even if national sentiment might be against them. He does not say, however, "Ye became imitators of Jerusalem". They discerned the nature of the divine economy in this respect; it

took form in assemblies, not in a metropolitan centre.

A.M.H. That is important. As to food, what is the difference in thought between the feeding of Jairus's daughter and the feeding of the multitude?

J.T. In regard to Jairus's daughter. He commanded that something should be given her to eat. It would be the parents' responsibility. The need of being sustained by food in the circumstances in question was urgent. The food in chapter 9 comes in in an administrative way. The word was to the twelve (verse 12).

A.M.H. The setting of assemblies is very important from that standpoint, so that all may get food.

J.T. Yes, and get it in a family way, not as a charity organisation. We are set in relation to one another as knowing each other. "Let Reuben live, and not die, and let his men be few", that is, "easily counted". You can easily count by name a company of fifty.

P.R.M. Would it be different from Mark, where it says they sat down in ranks by hundreds and by fifties?

J.T. I think Mark would have reference to the Jewish feature; Matthew and Mark have reference to the administration of the twelve. There can be no doubt that there were large numbers in Jerusalem, but Paul brings in assemblies, and Luke is in line with Paul. The hundreds might refer to the saints in Jerusalem. There was a vast number there. James says, "Thou seest, brother, the myriads of those that believe". Fifty might refer to the assemblies in Judaea. A large number is apt to become a congregation, and the truth of the house of God in its practical working may thus be lost. In a large company you are apt to get assembly responsibility in the hands of a few -- a sort of central committee.

E.J.McB. Does not Timothy rather follow out that difference regarding the question of Luke and

Mark? Luke was with Paul, but Mark was profitable for ministry. No doubt you can exceed fifty in regard to ministry, but it is difficult to work out church principles if you have a large number.

J.T. It is indeed. You might speak to any number if your voice would carry. When you are lecturing, for instance, it is to a congregation, not to an assembly. But an assembly means that each one in it is responsible, and supposes intelligence as to what is in hand.

E.J.McB. The child, being in the house of Jairus, is fed parentally, but when you come to the fifties, they are fed, as it were, administratively.

J.T. As to the former, the need is emphasised; it corresponds with John's ministry. But we do well to take note of this principle of administrative order, because in Luke we may be sure that this incident refers to order. That is what he is concerned about in large measure, because he was with Paul and saw how the truth took form. It was in Paul that the word of God was completed, so that his ministry was the last word. He even brings in the Lord's supper in connection with order. Whoever wrote afterwards, there was nothing added.

P.L. Does the Lord bring in a feature of the house of God in looking up to heaven? The house of God is referred to as "the gate of heaven": food supply on the one hand, and lifting up holy hands on the other.

J.T. Quite. Now He is seen praying. We are coming on to elevated ground; we are really ascending, as it were, to the house in these chapters. Think of a Man who could do all these things, and yet He is seen praying! Presently we come to the desire on the part of the disciples that He should teach them to pray (chapter 11), but here He is praying alone (verse 18), and He raises the question, "Who do the

crowds say that I am?" Then, "Who do ye say that I am?"

J.B.C-l. Is that instituting the glory in connection with the house of God? I was thinking of what you get in the Old Testament, the house built by Solomon in the greatness of his person -- the glory came into the house and then Solomon prayed.

J.T. So that the house is marked by prayer. It was said that it should be called a house of prayer. 1 Timothy is the epistle that regulates the house; it enjoins prayer, and in prayer that proper adornment of men lifting up holy hands, the women to be adorned with modesty and discretion.

Rem. "First of all" -- it is given the first place.

J.T. Quite so.

Ques. Would what you are saying now be linked with 2 Chronicles? The house is introduced there at the outset.

J.T. Yes. Now they have got to answer His question, "Who do ye say that I am?" He has been doing wonderful things, but He is still praying. Peter's reply shows how he had taken in the truth according to this gospel. He says, "The Christ of God" -- not simply the Christ, but the Christ of God.

J.S. Why do you make that distinction?

J.T. Because it brings God in; God had visited His people in this anointed One. It is not simply that He does things. "The Christ" is generally the One who will effect everything, but He is God's Christ -- the Christ of God.

P.L. Is He the true David, the Anointed, gathering the materials of the house?

J.T. That is just the truth of it.

H.D'A.C. Jesus was anointed by God. No human hand was upon Him in that anointing. Antichrist will be anointed by man; he will be man's Christ, but Jesus is God's Christ.

J.B.C-l. Speaking of the fifties, I think there

may have been a fear that in the handling of matters something might be lost, in the sense of loss of direct control; but does not the understanding of this gospel prove that the reverse is the case? The Lord uses the disciples in administration, yet it is quite clearly the administration of the Lord Himself.

J.T. Quite. But it is to those who "in every place call on the name of our Lord Jesus Christ, both theirs and ours". It is His doing, but He is pleased to operate through little companies all over the world.

Rem. In that way no room is left for independence.

Ques. Would not there be sufficient in each company, so that all would be satisfied?

J.T. Yes; but all given from one Shepherd; Ecclesiastes 12:11. Now another thing comes out after this, that He is praying on high. "He went up into a mountain to pray". What is impressed upon us in approaching the house is prayer. The One who could do all these things and could ascend is praying there, and as He prayed the fashion of His countenance was altered. We should note these continued instances of prayer in the Lord, so that we might be preserved in continuance in prayer and in dependence on God. It is that which the reformers missed; they relied on human support: they accepted the protection of the State. The house of God is to be here on the principle of dependence on God.

Ques. Does not the Spirit of God continually call attention to the thought of prayer in Acts, after the house of God had been formed?

J.T. Yes. They lifted up their voice in prayer to God with one accord, and the place where they were was shaken. That was the answer to this.

H.D'A.C. It is evident that at the last moment of the church's history we shall need God more than ever. If the Lord prayed so constantly, how it becomes us! We little know what difficulties are in

front of us, and we need to be acquainted with God. We are not told what He said, but we do know He was with God. That is a very great point.

J.T. No combination of circumstances can overcome those who know what it is to trust God. The house is to be sustained on that principle. In Timothy it is said, "the dispensation of God which is in faith" (1 Timothy 1:4), which has reference to the house; it is sustained in faith, not by any outward arrangement; and if it is in faith, it is to be maintained by prayer and dependence on God.

J.R.K. Would you say that the introduction of "which is in faith" is in contrast to what was set up by Moses which you could see?

J.T. Yes. Christendom is a denial of that. Faith does not seek publicity, it is concerned about God, and it is no question of what is great publicly. The principles of the house are carried on in those who have faith in God.

Ques. How do you allow for the thought of increase?

J.T. The question is whether we can "keep house": "He makes the barren woman to keep house". The great difficulty is in keeping house; this comes before increase. These lessons teach us that.

P.R.M. If a meeting becomes too large we can "swarm", to use the figure of the hive.

J.T. Yes. They have done it at -- -- with evident advantage. If you have five thousand, you have the material for a hundred companies. The Lord has much more delight in a hundred companies of fifty each than in one large company of five thousand.

Ques. What do you mean by "keeping house"?

J.T. Well, the thing is not to become too large. Large companies tend to minister to the flesh. Luke mentions the charge the Lord gave His disciples to make the people sit down in companies by fifties;

and he mentions it for a purpose. I think Paul had that in mind in establishing assemblies.

Ques. Would the exercise in regard to Jairus's household be the preparation for keeping house?

J.T. I think it would. Before anything was done in that house the Lord ordered that the minstrels should be put out; Matthew 9:23, 24. Before you can have the exercise of divine power, all these worldly things must be removed. The Lord takes with Him Peter and James and John, and the parents. You do not want a crowd; you want those who have a direct interest, and who are spiritual. If one has not a direct interest in the house of God he is not in fellowship, nor is he fit to be. Housekeeping in the house of God is the maintenance of the holiness and order suited to it. Increase comes to those who know how to keep house; Psalm 113:9.

Chapter 10 brings in a new thought -- that whilst the Lord would have the saints to know Him as in prayer and to have the housekeeping principle, yet the cities are all to be visited. We are not to be contracted, living on ourselves; so He appoints seventy others also, and sends them out to the cities that He was about to visit. "Into every city and place where he himself was about to come". Now the question arises, If I am to go out and the Lord is to follow me, what is He to find after me? Supposing you go to the cities to minister and the Lord comes after you, what does He find? It is a very great test. We can generally find what a brother is by the effect of his ministry; and the Lord comes to find out what the effect is. Paul tells us about his circuit -- "From Jerusalem and in a circuit round to Illyricum". We may be assured the Lord would approve what He found after Paul, for he fully preached the glad tidings of Christ; Romans 15:19 - 21.

P.L. Is that like John the baptist preparing the way of the Lord?

J.T. The same thing in principle. The result is "Christ among you", Colossians 1:27. But how could Christ be among the Gentiles if Paul had not come first?

Rem. In following up His servants, would not the Lord expect to find the enemy dispersed and Himself introduced?

J.T. Yes.

H.F.N. Is that in view of the ark getting its place? Do the seventy in that way prepare hearts for the reception of it?

J.T. I think they do. That was the commencement; they were to go before Him, "where he himself was about to come".

H.F.N. Is not the appointing of seventy others a greater thought than the twelve -- something greater than what is merely administrative?

J.T. I think it is illustrated in the ample provision you have in Paul's ministry. The number -- seven times ten -- suggests the combination of spiritual power and human responsibility.

P.L. Would it be the Spirit in energy and perfection?

J.T. Yes; like the seventy palm trees. Now they return (verse 17) and they have been very successful, but the Lord says in effect, That is not the point; you must not dwell on your success. He says, "I beheld Satan as lightning falling out of heaven". That was a great result, greater than what they had spoken of. We have to measure what result we may have with the result we see in Christ. Then He says, "Rejoice that your names are written in heaven". That is another great element in the house of God; those who form it are the assembly of the firstborn ones whose names are written in heaven -- the true Levites. The house of God is heavenly, composed of those who have a place in heaven. It is the greatness

of the position on high that enables us to be lowly and little here for the Lord's sake.

D.L.H. What is the idea of lightning? Would it be the suggestion of public expulsion?

J.T. I think it refers to the rapidity and force with which he is cast out.

D.L.H. Yes. The Lord uses the illustration of the lightning in connection with His own coming as Son of man, that everybody will see it. Is there any such idea here?

J.T. There may be that, but I think He has in view the force of the fall.

Now the next thing is, who is one's neighbour? Then following upon that you have the formation of the new priesthood -- the priestly element. We have to go over the ground rather quickly, but it is well to get the links, because we have to know how priesthood is formed. The heavenly side of our position is in view in these chapters. Priesthood is seen in Mary sitting at the Lord's feet; she is receiving divine communications from the Lord. We must have this to be priests. Then He is again seen praying. Now the disciples have come to value the thing, and one of them says, "Lord, teach us to pray". The word of God and prayer brought together in this way constitute the priest.

E.J.McB. I understand you mean that the word of God is more your conscious knowledge of Him, and prayer your spirit towards Him.

J.T. Yes; the priest has to be instructed: "the priest's lips should keep knowledge". He has to know what God is towards man in Christ, and what man is towards God in Christ.

J.B.C-l. So that the priests would be without anxiety and burden.

J.T. The priest should be free from care. I think the book of Leviticus helps us in that; Aaron says, "such things have befallen me" (Leviticus 10:19); he

failed in carrying out his priestly functions because he was so burdened with cares. Prayer is that which relieves us of these cares, but then we have to carry the cares of others. The high priest went into the presence of God with the names of the tribes on his heart.

E.J.McB. I like your suggestion, that the thing grows on the disciples. This desire to pray had grown on them.

J.T. Yes. Then the great result of prayer is seen; the Father who is of heaven gives the Holy Spirit to those that ask Him; chapter 11: 13. It is a priestly company who have the Holy Spirit on the principle of asking. The Lord shows what great results come from prayer. Jehovah said to Moses, "Take the rod ... and speak ye unto the rock". The great lesson to be learned now is not smiting, but speaking. The rod implies that there is no other.

Ques. Is the first step taking the rod?

J.T. Yes. The priestly rod -- Aaron's rod -- had been laid up before the Lord. There was no preference given to it originally, but we read it budded, and blossomed, and brought forth almonds. There was the perfect order of growth; that is the idea in priesthood. There is nothing abnormal there; it is the energy of life, but life according to its kind; the bud, the blossom and the fruit. The Lord says, Take that rod, and speak to the rock. So that you have a priestly company now who possess the Holy Spirit on the principle of asking. The greatest possible thing is given to those who ask.

F.H.B. How does that apply now?

J.T. If you can get the Spirit, you can get everything else. What will God not give to us in prayer? Every possible exigency that may arise is met by prayer. If the greatest thing in heaven is given to those who pray, why then may we not pray for anything?

J.B.C-l. In Nehemiah you get a great measure of recovery for the people of God. It was brought in by the prayer of Nehemiah; the scripture records that he prayed to the God of heaven.

J.T. Yes. Then look at Daniel, and see the results. "Fear not, Daniel: for from the first day ... thy words were heard, and I am come for thy words". God took account of that man: "O Daniel, a man greatly beloved".

Ques. Would you pray for the Holy Spirit now?

J.T. Not in this sense. Here it is, I think, dispensational. The point is, what is available to those who pray.

Ques. Do you look at the neighbour (chapter 10) from the point of view of the house?

J.T. Well, it is leading up to it. The man that fell among thieves was brought to an inn. We have not yet arrived at the house. We are now, as I said, in the light of the heavenly position; so the Lord says, "The Father who is of heaven".

G.R. Would you connect the thought of praying in relation to the Spirit with the Philippians "through your prayer, and the supply of the Spirit of Jesus Christ"? You can always pray for that.

J.T. Yes, quite. The burden of the house of God is a very great burden, and God attaches great importance to those who have it before them. How are the burdens to be carried and the principles of the house of God to be preserved apart from dependence upon God?

F.H.B. There is a striking passage in Acts 4"The place in which they were assembled shook, and they were all filled with the Holy Spirit".

J.T. Yes; when there is the condition God always comes in. There is Barnabas, too, "the son of consolation". God not only confirms what was there, but you have the son of consolation brought to light; you may look for that. It was a new link brought

in; he is the one that was needed for the moment, and a suited vessel for later movements, too.

H.D'A.C. The answer may not come exactly as or when you expect; but the consolation is there. We often have to wait for God, but God gives some intimation that He has heard, and that ought to be enough.

W.G.B. What was said yesterday in connection with the Spirit being received by people who were praying, connects itself with this, does it not?

J.T. Quite so. The Lord's introduction of Saul to Ananias was, "Behold, he prayeth". A soul often prays before he has the Spirit; there is that sense of dependence on God which God recognises.

Rem. Referring to the word of God and prayer: I suppose the word would give me more His mind, and prayer that I express His mind as it is operative in myself.

Ques. Do you arrive in this way at the thought connected with the ark of the testimony, when the golden altar was set before it?

J.T. That is a little farther on. Here the Lord shows the great result of prayer; it is a question of the formation of the priest. The priesthood that is to be in the house is being formed. The Lord shows the great result of prayer; that is the lesson we have to learn.

Rem. There was a great result at Philippi.

P.L. Was the jailor a son of consolation?

J.T. Yes. And I think Lydia was a great feature at Philippi; Paul goes to her before he leaves. The Lord had opened her heart to attend to the things spoken by Paul -- that was to the mind of God; then she receives His servants into her house. The introduction of the gospel into Europe was in connection with a place where prayer was wont to be made. Women assembled by the riverside for this purpose. Lydia was the prominent one.

J.V. What has been brought before us is really the ascent to the house of God, and that every step of that is characterised by prayer. Is it your suggestion that we should take that to heart?

J.T. Yes; that is what I was endeavouring to convey, that we might have it before us. Here we have come to where the priestly company is formed, and what is pressed upon us is the great result of prayer. After this, in chapter 11, we have the Lord casting out a demon, and it was said by some to be the power of Beelzebub. The sin against the Holy Spirit appears as the priestly company is indicated. It is the great sin of Christendom; that is the thing to be noted -- disregard of the Spirit of God, the attributing of the power of the Spirit to something else. Then chapter 12 is particularly for the disciples, in view of this whole period. "He began to say to his disciples first, Beware of the leaven of the Pharisees", etc. (chapter 12: 1). The crowds thronged on the Lord, for there were great public results from the testimony. This always contains elements of danger, and hence the Lord's warning here. He was concerned lest the leaven of the Pharisees should be admitted. This is a danger where there are large numbers. But the Lord warns of exposure, however secret things may be.

R.B. Why does He address them as friends just at this point? (verse 4).

J.T. Do you not think that it fits in here? Friendship implies that you are in confidence. As priests we are in His confidence. I think it means that we can be trusted. There are those who can be trusted with divine things.

Ques. Do you think that chapter 12 is in contrast with what you spoke of -- Aaron being overcome?

J.T. Just so; and what our brother called attention to is very important; that is, the Lord would

have us to be trustworthy. There is not a man living that is to be trusted naturally.

Ques. How can you be maintained in trustworthiness?

J.T. I think it is by continuing in priesthood -- the refusal of the flesh. You cannot trust the flesh in yourself for a moment.

READING (4)

Luke 12 to Luke 15

J.T. We left off at the beginning of chapter 12. Attention was called to the fact that the Lord addressed the disciples as His friends.

Ques. What does that mean?

J.T. I think it refers to trustworthiness.

A.M.H. Why does He go on from the thought of trustworthiness to say that they are not to fear?

J.T. Danger might test our trustworthiness; we might surrender in view of danger. Therefore the question comes up as to oneself; how much can one entrusted with?

P.L. Do we not see trustworthiness in the woman at the end of Proverbs: "the heart of her husband doth safely trust in her". Is that a feature of housekeeping?

J.T. It is indeed. The test of it is the absence of the One who has placed confidence in her.

J.S. Is that why you said the outstanding element in Philippi was Lydia rather than the jailor?

J.T. Yes. The Lord had opened her heart, and she says, "If ye have judged me to be faithful to the Lord, come into my house, and abide there". So that it turns on whether one is prepared to hold to what is entrusted to one at all costs -- whether one is faithful. The apostle Paul stands out in a special way as holding a trust. He says, "I have kept the faith".

Rem. You confess His name in contrast to denying it.

R.B. In his third epistle John alludes to the friends particularly. He says, "Our friends salute thee", and "Greet the friends by name".

J.T. I think that he had confidence in them;

they were to be greeted by name. In John 15 the Lord says, "I have called you friends". I think you see in John the baptist the true idea of a friend of Christ. He rejoiced to hear His voice as the Bridegroom. He was the friend of the Bridegroom, and he was prepared to let Him increase; that is, he was ready to go down for the Lord's sake.

H.H. Friend is an unofficial thought?

J.T. It is. It springs from intimacy. Another feature that comes out in this chapter is the Holy Spirit. He says, "Be not careful how or what ye shall answer, or what ye shall say; for the Holy Spirit shall teach you in the hour itself what should be said". That assumes the presence of the Spirit in a known way, and available in any emergency, as to what is to be said.

Rem. At the end of 1 Timothy it says, "Keep the entrusted deposit", chapter 6: 20.

E.N.H. If we had the sense of what we have in the Spirit we should be able to face opposition.

J.T. Taken generally, verse 12 applies to the preparing of discourses and so on. We have to learn what the Holy Spirit would teach us in every hour. What do you say?

J.B.C-l. I think that would be desirable. I was thinking of what you said at the first reading in connection with the Lord being led of the Spirit -- led in the wilderness. We have to be led in ministry also. This chapter fits in with that. The Lord sets out the truth to the disciples, then they were to be tested. So that in the temptation, when the Lord answered, He generally said, "It is written", but finally He says, "It is said". I suppose that is a deeper thing.

J.T. And then the Holy Spirit provides what you are to say. We need to get our sermons fresh. This point is important. Do you not think so?

E.J.McB. I entirely agree. If we were in line

with the presence of the Spirit here, we should have discourses which were spiritual.

F.H.B. If that which is preached is to go to man as the word of God, it must be the Spirit speaking.

J.T. Yes; and the Holy Spirit keeps us near the death of Christ. I was thinking of Samson's great exploit: he found ready to hand the thing that he used. He had been bound by his brethren, which is a very sorrowful consideration, but the Spirit of the Lord came mightily upon him, and the bands were broken as threads of burnt flax. Then it says he found a fresh jawbone of an ass; Judges 15:15. It was a fresh one, and with that he slew a thousand men, "heaps upon heaps". Our discourses should be in freshness. It says, "The Holy Spirit shall teach you in the hour itself what should be said"; that is not very old!

D.L.H. Do we get an illustration of this in Stephen -- the mighty word of the Spirit of God, which confounded everybody?

J.T. I think we should learn to live by the week, and by the day, and by the hour. The hour would refer to any specific service, giving an address, for instance; the day would be one's experience with God individually, and the week would refer to our church relations, beginning with the first day of the week -- the Lord's supper.

D.L.H. Have you any scripture to help us in regard to reference to the day?

J.T. Well, you have the use of the word by the Lord; He says, "Take up his cross daily". That is one's own cross.

E.J.McB. It says in this chapter, "If then God so clothe the grass, which is today in the field". He would support a man by the day.

J.T. "Give us our needed bread each day". In Revelation you have time mentioned in so many days, months and years. "Days" refer to human

experience. "Years" would be the same time from the divine side. The first day of the week is connected with the assembly. The Holy Spirit furnishing what is needed for the hour is very important to notice, because it keeps us in exercise as to our service being in freshness. There is no limit with the Lord, or with the Spirit; there is abundance so that there can be freshness -- fresh supplies from the Lord.

J.M. We read in Isaiah, "He openeth mine ear morning by morning".

J.T. That helps greatly. In John 9 the Lord says, "I must work the works of him that sent me, while it is day". One would not lay down any rule, but I believe the Lord would help us to begin with the first day of the week, so that the freshness of the death of Christ is kept before us. Then the Spirit teaches us what to say.

A.A.T. What place has the mind?

J.T. You could not be taught without a mind; the believer's mind is renewed, and thus can take in divine things. We have the mind of Christ. But one would plead for freshness, that things may be living.

J.B.C-l. Do you get the principle that you are alluding to in the shewbread? When the fresh shewbread was presented to Jehovah, it then became the food of the priests; Leviticus 24:9.

J.T. Yes, quite. The shewbread was for the priests in that sense. We are surrounded on every hand by the principle of staleness; there is nothing really living where that is found.

G.R. What is the force of the word, "I became in Spirit on the Lord's day"?

J.T. It shows that the Holy Spirit and the Lord's day are intimately connected. I always like to get what I may have to say afterwards at the Lord's supper, and I certainly should never think of going to partake of the Supper with a word in my mind,

because that would be disregardful of the position which the Lord takes there. If we accord Him His place He comes in as Head, and that is really what keeps Christians in movement in a spiritual way -- in freshness.

Ques. Do you not receive something from the Head at the Supper?

J.T. Yes, there is abundance there; all the fulness of the Godhead dwells in Him bodily. That indicates the resources available. There is another point in chapter 12 to be noted, and that is the imminence of the Lord's coming; in view of that a state of watchfulness should mark us.

J.B.C-l. Do you suggest that the service and fresh exercise connected with the house is on the line of headship? The thought of the Lord's coming would bring these exercises right up to date.

J.T. Yes, quite. So the Lord says, "Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?" It is not what you had last year.

Ques. Had you anything further in your mind as to Samson?

J.T. Only to call attention to the fact that he had found something fresh, and he used it -- a new jawbone. Then it says, "he was sore athirst, and called on the Lord ... but God clave a hollow place that was in the jaw [or 'the hollow rock that was in Lehi', i.e., the jawbone], and there came water thereout", and he drank of it. The Holy Spirit and the death of Christ go together.

But to refer again to the faithful and wise steward. The stewardship is over His house, so that food may be supplied. Every brother ought to be concerned as to this, to give a measure of corn in season to the household. The point is faithfulness now. The

provision is infinite. God has infinite wealth for us in the recognition of the Spirit.

Ques. How would the principles of faithfulness and prudence work out?

J.T. We are to be faithful in regard of what is entrusted to us, and to use it prudently.

J.J. Would Joseph in Egypt illustrate it? He was faithful in the administration of corn.

J.T. Yes, quite so. One important thing is to know how to "measure". The right measure or portion should be given.

A.J.H.B. Peter in Acts 10 is an illustration; he knows when to stop.

Ques. Would the "friend" in the earlier part of the chapter grow into this?

J.B.C-l. It is brought in to affect us at the present time. We cannot plead friendship if we are unfaithful as stewards. The Lord has a great deal to say to the stewards, and friendship would be no plea if there were unfaithfulness.

J.T. The test now is faithfulness, so that Paul, in writing to Timothy, committed certain things to him, and he in turn was to commit them to faithful men who should be able to teach others also.

R.B. Why does the Lord change the word from 'stewards' to bondmen? He says, "Blessed is that bondman".

J.T. He regards us as bondmen, as in His service. One holds oneself as the Lord's bondman. Stewardship involves official responsibility more.

R.B. As regards what one may have to give one is a steward, but as a bondman one is in a peculiar relation to Him.

J.T. Now we shall have to move on to chapters 14 and 15. There is, however, one point to notice as to the woman who had been "bent together" eighteen years in chapter 13; she yielded nothing to God in that time.

J.S. Why is a woman specified?

J.T. Because it is a, subjective state of things that is in view; man had lost his moral dignity. We have to learn to lift up our heads -- to lift up our faces to God.

F.H.B. Man was made to stand upright.

J.T. Quite. God made him so, but Satan made him bent. God is restoring men to His primary thought.

J.B.C-l. Two features which mark the virtuous woman in the end of Proverbs are strength and dignity, and these two features were lacking in this woman's case.

J.T. She was certainly wanting in dignity. The one who cannot lift up his head is not dignified.

Ques. Does the state of the woman indicate the deficiency of those who should be giving meat in due season? They were not looking up, and therefore had no supplies.

J.T. I think what our brother suggests is right; the thought of dignity enters into it. God made man upright; he was to look up into God's face, and the house of God should be marked by this. It refers to moral dignity; you lift up your head in liberty before God. Satan had bound this woman, but the Lord came to undo the works of the devil, so she was made straight. God looks for it that those who compose His house here should walk in the dignity that becomes it.

Ques. Would you suggest how Satan acted to bind this woman. What would he bring in?

J.T. I suppose the tendency is to keep man occupied with what is on the earth. As it says in Romans, they worshipped the creature -- even quadrupeds and reptiles -- whereas the divine thought, was at man should look up to God. Being "wholly unable to lift her head up" was degradation, whereas God primarily intended man to be in dignity. In

John dignity is brought in in a family way -- "thy son liveth" the Lord said to the nobleman; natural nobility would be replaced by spiritual nobility. But this case in Luke is more moral. Through God being known in grace in Christ man should look up to Him.

H.F.N. Would it correspond with the end of Hebrews 7"He is able to save to the uttermost"? Is this lifting up of the head a deeper exercise than lifting up holy hands?

J.T. They go together, only the latter is priestly exercise.

H.F.N. Would the principle be seen in Nebuchadnezzar? He lifted up his eyes to heaven.

J.T. Yes. Then his understanding returned to him, and he "praised and honoured" God. You recall how it was said of Jehoiachin, king of Judah, that his head was lifted up by the king of Babylon; Jeremiah 52:31 - 34. That means that he was restored in a measure to his dignity. Here man is brought back into moral dignity. Even a slave may adorn the doctrine; and how can that be except by moral dignity? In spite of his menial conditions, which he does not seek to alter, he adorns the doctrine of God our Saviour. To see this would lift us out of the thought of dignity as man regards it.

Now a further point one would like to call attention to is the fact that their house is left to them (verse 35). I refer to it in connection with the ranks of fifty. There is sometimes a danger of local brethren influencing meetings too much. One may have acquired weight through ministry or otherwise, and thus may have a feeling that the local meeting is his. As soon as I assume that it is mine, then it is left to me. The Lord is not there. Note, it does not say here, your house is left unto you desolate, but it is "left unto you". That is, you have to labour at your own charges now.

F.H.B. I think I should retire then.

J.T. Well, I think it would be a good thing to do, because it gives the Lord an opportunity to come in.

D.L.H. I should think it would be well to retire before that point.

P.L. Would you say that these instructions regarding the manners of the house are given that those who come into it may adorn it in a dignified way?

J.T. Just so. These things should help us in regard to the house. If the house of God is to be the pillar and base of the truth, then it must be free from all these things that do not adorn it. We want to apprehend the moral dignity that grace puts upon it. Then it is not ours -- "your house" -- it is the Lord's. In chapter 14 we have a dropsical man. The Lord had been invited to the house of one of the rulers, and He noticed how people chose the upper seats -- the first places. That is a most baneful thing among the saints. It is not he who commends himself is approved: it is whom the Lord commends. It is His house and so it is what He will do, so that safety lies in taking the lowest place. Then He may say, "Friend, go up higher".

P.L. The Lord knows where to find His friends.

J.T. That is the point; He will find them out. If the upper rooms are filled. He has no room for His friends, so that He has to resort to a certain procedure to bring about normal conditions, and that may take time. But if He is over the house He will do that.

P.L. The friend in the lowest room is seen in Paul. It came to light at Corinth.

J.T. That is another principle to notice. We are drawing near to the house now, because the Lord is just leading into it. It is wise to take notice of these signs that we have on the walls, because that where they are. Solomon says, "Keep thy foot

when thou goest into the house of God, and be more ready to hear"; and James says, "be swift to hear, slow to speak". The point at the beginning of this chapter is of great moment in regard to the house. Let the Lord say to you, "Friend, go up higher". You have proved that you are a friend.

H.F.N. Does the same thought come out in Revelation 4, when the Lord says to John, "Come up hither"?

J.T. I think so. John had been true. He had taken the lowest place at Patmos, and the Lord gives him the highest, we may say, in Revelation 4.

A.S.L. It is in the smaller companies that there is room for the development of friendship. "Greet the friends by name". Is not that a significant note for the last hour?

J.T. Quite so; that is very interesting. The Lord knows the friends; they are called by name. "Less than the least of all saints" would be their estimate of themselves. Paul reached the highest point when God took him up to the third heaven.

A.M.H. Does this work out in your spirit or in your service?

J.T. It says, "When thou art bidden of any man to a wedding", chapter 14: 8. It does not refer to your service. It refers rather to an invitation, where the Lord is showing you what He is in His bounty. It is therefore a question of how you act under any circumstances. We are brought together; there are different formations, and the Lord would bring them out. He has His own way of bringing the friends forward. It is an occasion suggested by Him; He invites, so that it is to bring out who is to be distinguished. It is for Him to say, not for me. You may be effective in ministry, but the Lord is considering what is behind all that. He sat over against the treasury and beheld how the people cast money into

it. He was looking at the motives that were behind what was given.

A.M.H. Do you think that there would be a sort of adjustment going on if we made room for it in the meetings locally, rather than settling down to any official order?

J.T. Yes. The Lord has His own way of indicating who is to be honoured.

J.B.C-l. This seems to come back to what you referred to earlier in connection with the freshness of supplies and service. Without freshness we have stagnation. This dropsical man is an example of what results from stagnation. The Lord healed him and let him go.

J.T. Dropsy is a water disease; the water had taken an abnormal form in him. There was inflation.

J.B.C-l. The healing was not only the act of the Lord as Lord, but the act of the physician. He healed him, and let him go. Do you think that adjustment amongst the brethren is necessarily the act of the physician?

J.T. It is very blessed to know that we have got Him here in that way, so that, if there is any disease like this, He relieves us, and would enable us to take the low place. Now the man who heard the Lord say these things seemed to form a judgment of them; he says, "Blessed is he that shall eat bread in the kingdom of God". He heard the Lord say these things, and then the Lord brings in the remarkable parable of the great supper, which includes the house.

F.H.B. Is this parable brought in in contrast to eating bread in the kingdom of God?

J.T. It is a greater thought. The Lord opens up the great result of His death. It refers to Pentecost, the great celebration that God made in grace, Christ having died, risen and ascended. "All things are ready". Whilst it was in the kingdom, it involved the house. "That my house may be filled".

F.H.B. The man's thought was a kingdom set up in a future day.

J.T. Quite; but the Lord immediately goes on to speak of Christianity in its present form. It is a marvellous opening up of God's proposal, but the house is the centre of it.

D.L.H. Have you any thought in regard to the man who was to invite the poor, the maimed, the halt and the blind? Would he suggest anything equivalent to what characterises a royal priesthood?

J.T. I suppose so. You are not looking for a return. You do it in a certain magnanimous way, without looking for a return.

J.T. Now all the instructions as to what was suitable to the house having been given, the Lord can bring in this great proposal of God. See how great it is; there is nothing lacking in it. It is a public thing; it includes the saints that have been brought up to it as seen at Pentecost.

Ques. Do you suggest that because the house is introduced here the disciples are ready for it?

J.T. I think they were to form part of it. They were to be brought up to it. It refers to Pentecost, where the great result of the Lord's ministry is seen coming out. It was truly a time of eating bread, and God would have men to come. In Acts 1 we find that the Lord, after He rose, was with them for forty days; He showed Himself alive by many proofs during all that time. They received His finishing touches spiritually in His going in and out among them. "Being assembled with them" showed that He was developing them inwardly by His presence and by what He said to them during those forty days; they would learn how to assemble as seeing Him "assembled with them". Then having seen Him go up, it says of them that they returned to the upper room. That is the inside -- the formation. The chapter shows the inward state of those who

formed the house. The house of God was to be a heavenly institution here. The Lord could have told them before He ascended who was to take Judas' place, but He left them to decide.

Rem. What marked them too was prayer.

J.T. Yes, and the authority of the Scriptures.

H.H. What is the idea of the house of God; what is the force of the expression?

J.T. It is that in which God resides provisionally here now, and, as residing in it, it is the place in which His order and love are seen; His bounty is there, too, as we see here.

D.L.H. Is not the thought here that it is a place of great provision?

J.T. Say a little more about that.

D.L.H. I suppose we get the excess here. "A certain man made a great supper". I thought there was something peculiar there, something exceptional. The Spirit is here, and where the Spirit is, there must be provision. "He shall receive of mine and shall shew it unto you". It is a wonderful thing that we are in. It seems to me that we very little apprehend the greatness of Christianity. Christianity is for all.

A.S.L. Is there any scripture which gives the house of God more richly than Psalm 36"They shall be abundantly satisfied with the fatness of thy house"?

J.T. I think Leviticus 23 helps in regard to what we were saying as to the great bounty that is there. It will be remembered how, when they came into the land, they were to bring a sheaf of first-fruits. Then fifty days after -- which has reference to Pentecost -- they were to bring out of their habitations two wave loaves of fine flour, baked with leaven, and in connection with those there is a profusion of offerings, indicative of the great spiritual wealth existing there. What is seen here in the parable is the delight that God has in telling out the wealth of grace that is

presented to man through the death and resurrection of Christ. In order to show what grace was, He first sends to those that were already bidden. Alas, how little they valued the grace that had come down in a Man, labouring amongst them all those years!

Ques. What is the difference between inviting and compelling?

J.T. I think in order to compel you must be in the grace of the One who invited. The invitation was in Christ's ministry. You go out into the highways and hedges and compel them to come in. It is as if you were to say, You must come. It is imperative -- morally so.

W.G.B. Job 30 gives us an example of how much compulsion would be needed. It says, "Among the bushes they brayed ... they were children of fools, yea, children of base men: they were viler than the earth". That is where grace found us.

J.T. Yes. Now chapter 14 presents grace from God's side -- the house; chapter 15 shows how the thing came into the mind of the prodigal, but first only in a very poor way -- "have bread enough and to spare"; but when he arrived there, there were other things -- the music, the dancing and merry-making. We cannot look for this now in a public way, but the Lord would have us to think of what was at the beginning. What beauty marked the house as set up in the world before men! The elder son came up to it and heard the music and the dancing. It was there as a testimony to all. What attraction there was! But the elder son would not go in.

Ques. Does the thought of Zion in Psalm 132 help at all?

J.T. I think it suggests what we have here -- the sovereign side. We see here (chapter 15) "the exceeding riches" of God's grace.

A.S.L. Ought we not always to evangelise with

the house in view, as a home for those who may receive the gospel?

J.T. I think that is the way the truth is set out according to Luke's presentation of it. It is the house of God; not the Father's house yet -- that is John -- but it is the house of God here as set up provisionally for the support of the gospel, that into which the believer is brought.

A.S.L. You were referring just now to the actual state of things which makes it impossible to point out anything as the house of God now.

J.T. Yes; it can never be seen again as it was; but it exists, and it is a great thing to have the light of it. That is the great advantage of looking into it. The saints are "built together for a habitation of God in the Spirit".

Rem. Whilst the house cannot be seen, I suppose the thing exists just the same; the blessing and all the fatness are there.

J.T. I am sure of it. It has been said to be submerged in a public way. I suppose the crowds have come in: that is what this gospel seeks to check; chapter 14: 25, 26. It has become in that way submerged. Now the saints are seeking to get back to the original, and in the measure in which we do get into the light of it, we get something of the joy and blessedness of it.

A.S.L. What I feel is the constant danger of letting the truth of the house of God go because of this submersion.

Ques. What do you mean by the crowds coming in?

J.T. I think historically it came to pass by the admission of unconverted people. It was never intended at all by the Lord that the house should take a great public form. It was to be seen in little companies of saints throughout the world. The Lord said, "Fear not little flock".

E.R. Are the music and the dancing going on now in the house?

J.T. I think we may say humbly that we are enjoying some of it this afternoon.

Rem. The house of God properly is what is of God, and living..

J.T. "Whose house are we". Therefore our wisdom is to get back to first principles, and seek to avoid the crowds. The highways and hedges are searched for guests, but even in this very chapter the Lord checks the crowds; chapter 14: 25 - 35.

A.M.H. Have you got the obscuring cause indicated in Ezekiel: "Ye have builded your houses against my house"? The bringing in of human thoughts, feelings, and features obscures what is so beautiful as being of God. If we bring in anything of man, it can only obscure. The "great supper" is distinct from the house.

J.T. It was in the house, but distinct from it. Besides obscuring the house of God with our own houses, there is "household stuff", that belongs to our own houses, brought into the house of God. That is another thing that has done great damage to the house; so it is an extricating time for us -- a very humiliating kind of work. Not that we can ever hope to set up what was at the beginning, but we want elbow room; what is unsuitable has to be taken out of the way. The Lord had in view small companies of people governed by these principles. In the measure in which we have reached that, we can look for expansion. There is no termination to the music and the dancing, although the number participating may be very small. David danced and played before the ark; 1 Chronicles 15:29.

Ques. What do you mean by household stuff being brought into the house of God?

J.T. Family relationships and distinctions having recognition among the saints. They are to be cast

out. We read of Nehemiah casting forth all the household stuff of Tobijah the Ammonite out of the chambers in the courts of the house of God. The priest having become allied to Tobijah had prepared this chamber whilst Nehemiah was away. That is where the test comes.

D.L.H. He had a natural relationship to the priest.

J.T. Yes, but he had no place in the house of God; Deuteronomy 23:3. Now it says the multitude thronged Him (verse 25). The last paragraph of the chapter fits in with the teaching, so that people should not come in crowds. A test awaits every one that comes; that is the principle of discipleship.

J.B.C-l. Is the position of chapter 15 available right through to the end of the dispensation? If it is the dispensation of God which is in faith, then all that Luke points out is available to the end of the dispensation.

J.T. Yes. Looking into the scriptures greatly helps us as to the church. I was seeking to show here yesterday evening that in Ezra's and Nehemiah's day the people came together in the seventh month; they were all in their cities -- things were settled down in regular order, and they would have the Scriptures read. They came to Ezra and set up a pulpit for him in the open space before the water-gate. He read distinctly from morning until noon, and gave the sense -- he and the elders with him. Then on the second day, the chief of the fathers, the priests and the Levites came together -- a more select or exclusive meeting. They came not only to hear the word read, but to get the understanding of it, and they found written that they should dwell in booths. It shows how we may arrive at first principles and consequently first enjoyment by looking at the Scriptures. So they purposed that they would do this; they would put he thing into practice, with the result that they went

up into the mountain. It brought about an exercise, and the exercise resulted in a return to a practice that had been given up from the days of Joshua, so that they dwelt in booths; Nehemiah 8:16. They arrived at the enjoyment the saints had at the outset, so by attention in that way to the Scriptures we come back to the thing itself, without pretending to have it openly. They went up to the mountain and brought down olive branches, myrtle branches, palm branches, and branches of thick trees. These were the materials. Anyone can see what principles they represent. When these are put together we have booths to dwell in.

W.G.B. What principles would they represent?

J.T. I think the olive branches would refer to the recognition of the Spirit. The myrtle branches would refer to a living state of things. What do you say?

E.J.McB. I think so. I thought that the cutting down of the trees represented what God had wrought in His people. Originally, when they were brought out of Egypt, they were a people who had been wrought in by God.

Ques. Do you think that the principles of the house work out locally? What about the universal thought?

J.T. They work out locally, but there is only one house of God; there may be any number of assemblies.

J.B.C-l. The Lord helps His disciples in regard to the universality of it, but we have to work it out locally.

A.M.H. So that the more careful attention to Scripture may result in things being done that have not been done in our time or in our fathers' time, but they are not innovations.

J.T. Quite. There are no "pine branches", it should read "wild olive branches". Men may be in

a measure "wild", but if they have the Spirit, they must be included.

W.C.G. Would the clothing of the prodigal support the same thought of the booths?

J.T. It does not say the prodigal was brought into the house; I think, in principle, he was the house. What would you say?

D.L.H. I think so. We do not read that he was brought into the house, nor do we read that any rags were taken off him.

Ques. You mean that the house is composed of such as he?

J.T. Yes; see the magnificence of it! When he was clothed you have, "It was meet that we should make merry". His elder brother comes up to the house, and this is what he sees.

W.G.B. What is the difference between "bring forth" and "bring hither".

J.T. "Bring forth" would refer to what is inside.

Ques. What does the robe signify?

J.T. It is Christ as He is, the heavenly Man. The greatness of God's thought in the gospel is seen here. The priests in the type had the skin of the burnt offering, but this is Christ as He is now. I do not know anything more magnificent. It is the best robe.

Ques. How is it put on?

J.T. I suppose it is the work of the Spirit, only it is from the divine side here. It is the magnificence of the proposal that we ought to dwell upon. If we could only see one clothed like that -- what a trophy of grace!

Ques. What is the thought of the killing of the fatted calf?

J.T. It is brought in to complete the picture. It is a question of food -- the very best food. It is not the fat calf simply, but the fatted one -- made ready for the great occasion.

Ques. Is the testimony what goes out in the way of music and dancing?

J.T. That is what the elder brother hears. I think that it is there so as to be known as available to man. "All my springs are in thee" -- that is in Zion. You take a dancer or a singer in the world -- where are their springs? They are from beneath, but all the springs of the singers and dancers here are in Zion; Psalm 87:7.

P.J.F. Would the mention of bondmen bring in the thought of exercise on our part that we might be used?

J.T. The thing is to see the magnificence of the picture. I would go elsewhere for details. It is a great picture of what God had made available to man -- to any one who comes.

Ques. Does it set forth the elements that are here in the poor in spirit?

J.T. It is brought in from heaven. "Bring forth the best robe". We are not far away from heaven in the house of God. "Bring forth" refers to the house. What Christ is in heaven is put upon the believer. The elder son came near the house, but he would not go in.

D.L.H. Does not the report of the happiness of God's dear people reach those outside? I think it does.

J.T. I know it does. One has noticed that, and this happiness is realised as we get back to first principles; we make room for it. We want to be clothed with the very best, in the sense of what man is in Christ. Luke makes a great deal of clothes, but there is nothing like this; we have got the best. It is not priestly clothing, it is a question of dignity -- of what Christ is in heaven, having accomplished righteousness. It is the full expression of supreme dignity in man, that is, of what man is in Christ. It is put on. The believer is clothed with it. This is

how he appears. You want to make it clear that you have got the best that God can provide. We come to the full height of this gospel here; this is the great end of the divine proposal. What comes in after is another line of things. The best robe is more than reconciliation. Reconciliation is through death, but this is something brought out. Christ, having accomplished righteousness, is put upon us. It is more positive.

READING (5)

Luke 22:1 - 23; Luke 24:25 - 53

J.T. The scriptures read bring before us what the Lord was for us in death and what He is for us in His resurrection. It may be well briefly to note what follows in the gospel from chapter 15 and onwards. The attitude of the "elder son" implies that the grace that was presented in Christ (not only in Him personally while here, but in the gift of the Spirit and the formation of the house) was refused, so that the chapters that follow, up to the twenty-first, have that in view. They contemplate the saints having to move in an apostate state of things, and they provide instruction for us in view of that, and first in regard to what we may have in the way of earthly possessions. These are dealt with somewhat at length in the instructions, because, I suppose, of their great influence upon men generally and even upon ourselves. It occurred to me that it would be worth our while to take note of the instructions the Lord gives in regard to earthly possessions, because a right understanding of them would enable us to appreciate rightly what these are worth relatively -- indeed, that they are not strictly our own but that it is a question of stewardship, which we may be required at any time to surrender. Thus we are instructed as to what to do with that which is under our hand in this apostate state of things. Chapter 16 shows us how a disregard of these instructions results. The man who fared sumptuously every day refusing to take account of the need that may exist is contemplated.

Rem. As evidence of those conditions, it says the Pharisees were covetous, and mocked Him.

J.T. Yes, that comes in; covetous people would

naturally deride the instructions given, but they are necessary for us in this state of things.

Ques. Is there any connection with the minding of earthly things?

J.T. There is. Riches tend to induce earthly-mindedness, but they are not to be despised, and if taken up as a stewardship may serve to provide for the future in a spiritual way. The Lord, speaking to His disciples, says, "Make to yourselves friends with the mammon of unrighteousness, that when it fails ye may be received into the eternal tabernacles". Then the subject is again referred to in the ruler who desires to know what he should do to have eternal life; chapter 18. He is to sell what he has. "Sell all that thou hast, and distribute to the poor ... and come, follow me". It occurred to me that it would serve a good end to be reminded of these instructions. The Lord in the case of Zacchaeus enters into his house. He also was a man of means. He says, "Behold, Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation, I return him fourfold". The Lord, however, does not suggest to him that he should sell all that he has and give to the poor, as if He would remind us that there are those who can well be trusted. Jesus says of Zacchaeus that he is a son of Abraham. Then finally (chapter 21) the Lord looked up and saw the widow casting her offering into the treasury of God. So the exercise is left with us as to what we shall do with what is in our hands in the way of means to which no formal claim is made. After all, the saints are not dependent on anybody's riches; the exercise, therefore, is one for those who have them. The Lord shows throughout that riches may be used for the spiritual advantage of the one who has them. But then He sees the widow casting into the treasury of God. What will one do there? This seems to lift the "box", as we

call it, into its own dignified position; it is the treasury of God. What will one do there with what one has?

A.M.H. What relation has this to the house? How would you connect it with what we have had?

J.T. Well, I think these instructions contemplate the existence of the house, only in an apostate state of things that makes the path more difficult.

A.M.H. In the beginning things could be done very simply. Means could be laid at the feet of the apostles and could be distributed. Now there is more individual exercise in administering what you have, would you say?

J.T. Quite.

J.J. Is the apostate state of things similar to that contemplated in 2 Timothy?

J.T. Yes, quite.

E. Would not the widow be supporting the testimony in giving all that she had?

J.T. That is how the Lord takes account of it. "He looked up and saw ..." It seems as if we get a continuance of Zacchaeus in the widow -- that is to say, one who is to be trusted with means.

A.M.H. Do you think the first step towards that is in connection with selling all that you have -- that in heart it has to be surrendered before you can use it rightly as Zacchaeus did, and then it is to be used God-ward as suggested by the reference to the treasury?

J.T. Yes. Trustworthiness is tested in regard to how you use what is entrusted to you in relation to God. Trustworthiness is tested even if it be with a child; if we are trusted with a child, we are tested as to what disposal we make of him. I think that Abraham is a great model for us in that way. What he most desired was a son, and God gave him a son; it was a trust really, so that he is tested as to how he would regard him. He offered up his only son, whom

he loved, and it was said of him that he became the friend of God.

H.F.N. Does this at all correspond with the gift of the princes in the book of Numbers? I was thinking of the spoons that were filled with frankincense. Would Luke take account of the frankincense?

J.T. Quite. The widow, I think, sets before us that entire devotedness to the testimony which the princes may be taken to represent. In their case, however, what is so interesting is that it is liberality in unity, a liberality that is in accord with their appreciation of Christ. Each gave exactly what the others gave, and they gave what the testimony required at the time. Chapters 8 and 9 of 2 Corinthians teach us that giving is to be on the principle of equality, that is, it is to be given intelligently according to the requirements and according to what may be available. But the widow represents wholehearted devotedness to what is of God, and such an one can be trusted with means.

J.B.C-l. Paul's first epistle to Timothy closes with a word of injunction to those who were rich in the present age. He enjoins liberality in distributing and the disposition to communicate of their substance, and in that way laying by a good foundation for the future.

J.T. Yes; it is quite in keeping with what we are speaking of. The apostle is very careful not to impose anything beyond what was right and fair. He does not say you are to part with your means, but not to trust in the uncertainty of them; as was remarked, a Barnabas at the outset could sell his land and lay the money at the apostles' feet for distribution; they could dispose of it more intelligently than he could; he was placing it at the Lord's disposal. But then if there be no apostles, there may be no one who can dispose of what I possess better than myself. Therefore the question is -- if you are trusted with riches,

can you use them rightly? Zacchaeus represents, I think, those who can.

Ques. Does the result come out in the last chapter of Leviticus? You get the position set out in the first chapter, the privilege of drawing near to God, and then, in the end of the book, the question of vows comes in in connection with persons, the house, the field, and so on. That is a question of devotedness?

J.T. All is valued there by Moses "according to thy valuation". I think that comes in in chapter 21. The Lord is valuing, appraising what is presented; it is what He thinks of it, because it is a question of what I have left.

E.J.McB. Why are the ten lepers introduced in this section?

J.T. I think they refer to the effect of Christianity in a public way on those responsible; the number ten indicates that. We are dealing here with conditions that arose after the house was set up and the Gentile was accepted. The responsibility of those who were in outward relationship with God continued, and the one who returned represents God's portion out of it, one out of ten.

B. Is that why this kind of instruction follows after chapter 15?

J.T. Yes, I think so. It deals with an apostate state of things, which in the Acts is recorded historically -- what was seen in Jerusalem and Judaea.

B. What suggests that in this gospel?

J.T. The attitude of the elder brother; he represents the Jew, he would not go in; he had no sympathy with what was going on. This is seen in the Acts, and today we have to do with a similar condition of things, so that the instruction fits in with our own circumstances; we have to do with what is professedly in relationship with God, but far away from Him, and having no sympathy with what

He is doing; the instructions, therefore, should help us enormously at the present time.

J.B.C-l. Is that borne out by the case of the ten lepers? The Lord sent them to the priests, not to the priest; the plurality of priests seems to suggest a system that retains the priestly form and the priestly attachments without the power.

J.T. Yes. The tenth did not go; he returned. He found that he really had received benefit spiritually, so he returned, and that is how things are now. Those who are genuinely affected return, and one looks for that; then they give glory to God.

E.J.McB. I think it is exceedingly helpful to see that the bearing of the last part of Luke has in view the attitude of the elder brother.

J.T. Then there are so many other points that would help in these chapters. You have the injunction to avoid being a snare to anyone in the beginning of chapter 17. The Lord said to His disciples, "It cannot be but that offences come: but woe to him by whom they come!" Then He goes on, "Take heed to yourselves: if thy brother should sin, rebuke him; and if he should repent, forgive him". That is a word we do well to take note of, because the Lord would not have us go on together as unforgiven. If we have learnt grace in Him, as the woman in chapter 7 sets it forth, then we do not want to go on with unforgiven people. "If thy brother should sin, rebuke him"; the thing should not drag. Sometimes it is assumed that we can go on in a sort of fellowship within a fellowship. Fellowship is fellowship, and if one be in fellowship nominally, then we are under obligation to him and he to us, and if there be anything in the nature of sin, the Lord says, "rebuke him". Then further it says, "If he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him". You see

how wide the grace extended is. The Lord has in that way given us plenty of latitude; John 20 would fit in here; it is like a signed cheque without the amount; you can fill in any amount. The Lord has confidence in you as having His Spirit.

E.J.McB. You really want the spirit of the house for that.

J.T. Yes; but we do not want to go on with unforgiven people, and we do not need to. The first thing is rebuke.

A.M.H. If "thy brother should sin" (verse 3) -- do you make that general, as distinct from personal trespass?

J.T. Yes. If he be in another locality and the thing has happened there, then the matter has to be taken up there. I mean to say, there is no need for us to be going on with sin. The position provides for that.

A.M.H. I think that is very helpful, and encouraging, too. If there is sin, you do not want that to remain on your brother; the thing should be met in a godly way.

J.T-y. Are you distinguishing between sin here, and trespass in Matthew 18?

J.T. Here it is, "If thy brother sin"; in Matthew 18 it is more a personal trespass between two brothers. Note verse 3, "take heed to yourselves"; these matters should be faced and dealt with.

D.L.H. Would this forgiving apply to the company? I do not quite see the force of the individual forgiving if the sin is of a general character and not of a personal character. If it says, "take heed to yourselves", does not the forgiving apply to the "yourselves"? You have got to do it.

J.T. I think so. "Yourselves" implies that we should keep ourselves clear; we do not need to go on with sin in any one.

F.H.B. In verse 4 it says, "If he sin against thee".

J.T. Quite; but in verse 3 it is, "If thy brother should sin".

A.M.H. The third verse is general, you think, the fourth verse more personal?

J.T. So it appears. The taking heed to yourselves is the thing, because we should never accept that certain conditions are admitted that we cannot help, for that is contrary to divine principles, and we are furnished with the means of dealing with it.

N.L. What is it that constitutes sin? What is involved in that?

J.T. I think John's definition is the best we can get: "sin is lawlessness"; it would be a violation of the principles that govern us.

J.J. Do you think that each little company is capable of dealing with every question, independently of outside intervention?

J.T. That is what 1 Corinthians teaches us. Now the disciples raise a question about faith: "Give more faith to us", and the Lord shows what faith is and what we can reckon on if we have it at all, because difficulties appear insurmountable at times. I would call attention to the importance of faith in removing difficulties, even if it be in a man like a "sycamine tree"; he would be removed, however big.

Ques. Why do you think there is the change of address here from disciples to apostles in that regard?

J.T. I think it refers to their responsibility. "If ye have faith as a grain of mustard seed, ye had said ... Be thou rooted up ... and it would have obeyed you". They were a long time in overcoming the difficulty. Then He brings in the question of service. "After ye have done all things that have been commanded you, say, We are unprofitable servants: we have done what it was our duty to do". This brings us to our bearings.

E.J.McB. Do you not think too it is in the light of the immensity of the things that are being done?

J.T. And of the "overhead charges".

P.R.M. What are they?

J.T. See what the Lord has expended on you and me. The apostle said, "Who loved me, and gave himself for me". When shall I give a return for that? He may have given you grace or gift, but whatever you have got has cost Him something.

E.R. I suppose that does not interfere with "Forasmuch as ye know that your labour is not in vain in the Lord"?

J.T. I am sure it does not. That is said to those whom the Lord would encourage to work. There are those who think they are doing much, but the much we think we do is after all only our duty. Even Paul says, "Necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!" He accepted the obligation.

E.R. The grace bestowed upon him was not in vain.

Geo.N. Do you mean that if we forgive our brother seven times a day we have done our duty, or is it in connection with service?

J.T. The Lord is speaking about a bondman here, but even to forgive would be our duty.

W.H.B. It does not bring any profit to God, does it? If you forgive, it is only what you ought to do; you cannot claim anything.

J.T. No; and more than that: if you are used to conversions, or to minister to the saints, or whatever service it may be, what you have done is only your duty.

W.H.B. There is the same principle in Matthew 25. Their left hand does not know what their right hand has done; they do not count what they have done as profitable -- they say, "Lord, when saw we thee naked and clothed thee?"

P.R.M. What is ploughing? (chapter 17: 7).

J.T. It is a form of primary work. It does not in itself produce anything, but without it you will not get much of a crop. I think Elisha was a good ploughman; he was with the twelfth yoke.

P.L. Do you mean that Elijah is told to anoint the man who is content to plough and plough last?

J.T. The man that ploughs last is likely to plough best; the others are ahead, so he can see their defects and avoid them.

E. In regard to rebuking and forgiving, we may not get an opportunity to forgive if we have not the grace to rebuke.

J.T. Just so. Rebuking would correspond with the ploughing; it stirs up the conscience. It takes a great deal of grace to rebuke a brother, and yet it is absolutely essential if he is to be recovered. Paul says, in regard of Peter, "I withstood him to the face, because he was to be blamed". You want to be sure first, however, that the brother is to be blamed.

E.R. There are two services here -- ploughing and shepherding.

J.T. Shepherding is a very important service, and it refers to sheep in John 21, not to lambs. The Lord says, "Shepherd my sheep". It takes great grace and stature to undertake to care for and help an old brother. In this respect a young brother always has a disadvantage which he has to accept. An old brother has an advantage that he can make use of if he so choose, but the advantage he has a young one cannot have, because he is young; so that the exercise with the young brother is, "Let no man despise thy youth", otherwise he would have no weight with an older one.

E.J.McB. Do you not think the real power of the house comes out in the way these two things are balanced?

J.T. I suppose, as was remarked, the ploughing corresponds with the rebuking, but then the man has to be kept too -- shepherded. The shepherd's heart would avoid anything that would wound or offend.

P.R.M. Rebuke not an elder sharply.

E.J.McB. So that if you plough well, you will have something to shepherd.

J.T. You do not want to shepherd what is not ploughed, because it is the flesh.

H.F.N. Would the two principles come out in Paul? In the first epistle to the Corinthians the ploughshare, and then the spirit of the shepherd in the second, where all the heart of the apostle comes out?

J.T. I think that is very interesting indeed. He lays stress on the evidences of their self-judgment.

Ques. Did Elihu do some ploughing with Job?

J.T. Yes, I am sure he did. He prepared the way for the Lord to speak to him. These points are important.

Then the next element of instruction we might notice is at the beginning of chapter 18; they were always to pray, and not to faint. The Lord spoke also a parable to them to that purport -- the unjust judge -- and He speaks of the elect. Now in this chapter it is not a question of what you get in a positive way from the prayers as in chapter 11, but that you should be supported -- that you should not faint; because service under these circumstances -- that is a state of apostasy -- is extremely onerous, and many have fainted and withdrawn -- given up. Patient continuance is one of the greatest evidences of spiritual energy, so we are instructed always to pray and not to faint; as Paul says, "We faint not".

P.R.M. Is prayer the atmosphere in which you are prevented from fainting -- clear, fresh air?

J.T. Quite. So that James says, "Is any among you afflicted? Let him pray".

P.L. Does not Anna at the beginning of this book stand on this line? She served with fastings and prayers night and day. There was no fainting with her.

J.T. No, indeed. At a very advanced age she was active.

B. Is prayer doing as Hezekiah did, spreading the thing out before Jehovah?

J.T. Well it is; you keep on.

P.R.M. You know what you want.

H.F.N. Paul says in 2 Timothy that he endured all things for the sake of the elect. What is your thought of the elect in this section -- why are they brought in here?

J.T. It is most important to have the truth of election in our mind in view of the apostate state of things that exists.

W.H.B. It is important to take account of the power of the adversary in the present state of things.

J.T. The constant pressure would make us faint, but the thought of the elect brings in the purpose of God, so that we are encouraged.

W.C. Is there any reference to local exercises in this, "a judge in a city"? Is there the thought of consideration for the saints in that way?

J.T. Yes, quite. Throughout this gospel there is more said about cities and villages than in any other. The Lord was to go into them; they were the localities in which these things should be carried out.

P.L. So that an original feature of the house of God is that elders were to be ordained in every city.

J.B.C-l. Do you intend to convey the thought that the unjust judge in the city and the widow give us the present conditions, and show in the widow's faith and importunity how these conditions, though trying in themselves, are productive of good according to God?

J.T. Yes. The widow state should surely mark

us. Rome says, "I sit a queen, and am no widow". She is supported by this world, but we are supported by One who is not present. The whole passage as to the widow's importunity is most encouraging. Keep on praying, and the adversaries will be defeated.

R.B. The mark of the elect is that they cry day and night unto Him.

J.T. Just so. As Paul says, "Our whole twelve tribes". You have all the elect in view, you do not leave one of them out.

W.H.B. How absolutely dependent upon God this makes us, in the present condition of things.

J.T. I think it well to note how these things are brought up for our instruction in an apostate state of things. Now in chapter 20 we have questions answered. Every question that comes up is answered in the most perfect manner by the Lord, as if we are reminded that in these complicated conditions no questions can arise that cannot be met. We may thank God for one, as we might say in our time, whom He raised up to meet all the current questions of Christendom. Every question, religious or scientific, that the enemy could bring up to nullify the truth that was recovered was adequately met, and we have now a treasure in the writings of the one whom the Lord employed to meet these questions, so that we are not now baffled by any of them. I do not suppose any of us are troubled by infidelity or religious developments or spiritualism. The Lord has met these questions for us. Chapter 20 is "question-time", and every question is answered divinely, so that the people marvelled and were silent and did not dare any more to ask Him anything. Chapter 21 gives us the political history of Western Europe, including Palestine, so that we do not need to go outside of these scriptures for a right understanding of every question that has arisen in modern times. Thus all questions are solved for us in these chapters.

P.L. The questions having been all answered, the widow comes forward. Every question being settled, the saints are left free now to care for the testimony undisturbed.

J.T. I think we might go on now to the later chapter. I think all these outward things are disposed of for our souls, and now the Holy Spirit would bring before us what Christ is for us, what a place we have in His heart. For the first time it comes out; He reserved it until He was about to die, but now He unfolds what is in His heart. That is what we get in chapter 22.

M.W.B. Would it be right to say that if these questions are not settled, we cannot rightly enter into chapter 22? .

J.T. I think so. We are like Aaron -- "such things have befallen me". We are not always able to take up this precious institution. The Lord would have us restful. He sends Peter and John to go and prepare, for the day had come when the passover must be killed. That should touch our hearts. The fact that He sends Peter and John has, I think, a meaning.

A.M.H. What is your thought in that?

J.T. I think Peter represents the administrative side in the apostles, and John the family side. He sends those two to prepare.

A.M.H. Do you mean these two thoughts are necessary for us to enjoy the privilege He is bringing before us?

J.T. Yes, that is it. The third and fourth of Acts are what we may call Peter and John chapters, because they present the two apostles acting together. They went up together to the temple and said to the lame man, "Look on us". Peter represents the administrative side -- outward order and experience, because Peter is an elder -- and John represents the

family side. We need these two things ever present for the Lord's supper.

A.M.H. I suppose unless there is the administrative side, the order and the supplies will not be maintained, and unless there is the family side, there will not be the atmosphere for the development of what we are looking for.

J.T. Yes, because it is really a family affair.

H.F.N. Are they brought in first in connection with the passover as showing the great grace He exercised, both on the administrative and on the family side?

J.T. Yes. The lamb was four days in the Israelite's household before it was slain. So that from the tenth to the thirteenth day, the word 'must' would not apply. But on the fourteenth day it must be slain. The little creature had been in the Israelite's house four days; every one would notice how harmless it was, but the day arrived when it must be killed. That, I am sure, would touch their hearts and should touch ours.

P.L. Would you say that the lamb being amongst them in that way showed that they were the elect? The lamb in the house of the Israelite indicated that he was elect.

J.T. Quite. They were God's people.

M.W.B. You have referred to the administrative side: say a little more about it.

J.T. It refers to what is public; that is what we have been dealing with throughout these meetings. God would have things done in an orderly way. The first letter to the Corinthians governs the administrative side, because the Lord even in regard to the Supper there dealt with the disorder that marked them in partaking of it. The apostle said, "This is not to eat the Lord's supper". It cannot be connected with a sect. Sectarianism existed at Corinth and so what they partook of could not be called the Lord's

supper. And so none of the sects around us can be said to have it.

J.B.C-l. Do you think that the feast of unleavened bread, which followed the passover, is intended to exclude all the elements of the present age, but the Supper has to say to the saints and their affections?

J.T. They are taken up in that way in Corinthians. This whole passage in Luke 22 is taken up in Corinthians; the early part of it in chapter 5 and the later in chapters 10 and 11. Then there is another thought that fits in with the administrative side, that is the idea of furniture which Luke and Mark speak of -- indeed, all the synoptic gospels -- because they are concerned about outward order -- the upper room furnished. John does not touch on that because he is concerned about the spiritual side, but we must have the two together.

E.J.McB. Would you say that John supposes the furnishing to be there?

J.T. Yes, he does; otherwise the Lord could not come. John says He came where the disciples were. It was no question of the room or the furniture but of the persons. Moreover, he speaks of doors, whereas this passage speaks of only one entrance (verse 10). In John 20 I think the doors refer to spiritual power and vigilance in the saints.

F.H.B. What do you connect with the furnishing?

J.T. The outward order, including the public relations of the saints, which should appear in every company gathered in the light of the assembly. This furniture should be ever present. 1 Corinthians specially gives us the furnishing.

Ques. Will you go into detail a little?

J.T. The women should be covered -- that is one feature of order -- it is one piece of furniture, so to speak. Another is that the saints should be assembled; they should be together, not as a congregation but as a company assembled in relation

to each other. A company of persons who are intelligent: "I speak as to intelligent persons". There is the refusal of all clericalism. Then there should be self-judgment in every one of them.

E.J.McB. Would the question of the relative positions of the younger and elder brother come in in connection with the furnishing -- the moral suitability?

J.T. Quite. What marks an assembly of intelligent persons is that every one knows what to do, and acts in a comely way. If I were in a meeting with Paul I would wait on him, and love to hear him speak to the Lord; not that there is any restriction in the assembly, but spiritual measure must be taken into account in an assembly of intelligent persons.

A.M.H. So that even in the assembly you would not disregard the question of differences of stature. You would have all in liberty, but each recognising intelligently what God has secured in others.

E.N.H. There is to be not only the outward order, but the inward condition.

P.L. I thought Peter himself illustrates the principle of the furnishings, when he speaks of "our beloved brother Paul"; he waits upon Paul.

P.R.M. Will you distinguish between the furnishing and "there make ready"? The room was furnished, but they were to make ready.

J.T. That refers to what was to be eaten; it would include what is contributed. The outward making ready is having the emblems before us, but it is a question of what is there in a spiritual way.

J.B.C-l. You mean that the furnishing would be in agreement with the One who is the Lord of glory?

J.T. That is right. "The teacher says to thee, Where is the guest-chamber where I may eat the Passover with my disciples? And he will show you a large upper room furnished: there make ready".

The guest-chamber is in keeping with Him because He sent the message; the goodman of the house is not regarded as knowing what was suitable.

P.L. The Lord placing Himself at table and the twelve apostles with Him would answer more to Peter's line -- the outward dignity, order and comeliness suited to the occasion; while "with desire I have desired to eat this Passover with you before I suffer" is the spiritual line, and would bring in John's side.

J.T. Quite. "To eat this Passover with you".

D.L.H. In the actual assembly of God's people today on Christian lines, we have hardly got the Passover before us.

J.T. The Passover and the unleavened bread refer to us individually. Unleavened bread refers to the state in which we partake of the Lord's supper. In considering this scripture we have to take account of things as they then existed. The Supper is the outgrowth of what the Lord came to do here.

D.L.H. It is interesting to see how both the passover and the Supper are found in 1 Corinthians -- one in chapter 5 and the other in chapter 11. The former is what we learn individually, and then we are fit to enter into the Supper.

J.T. That is so. Luke carefully separates the Lord's supper from the Passover, and Paul does so too. The apostle received the Supper as a direct communication from the Lord. The Passover was not given to him, but he applies the truth of it; he distinguishes also between the assembly and the saints' own houses. The earlier celebrations of the Lord's supper were in their houses according to Acts 2, but Paul carefully distinguishes; he says, "When ye come together in assembly". We are now apart from household influences; it is the new family really.

E.N.H. Would what we get in chapters 5 and 10 fit us for the eleventh?

J.T. Quite.

E.J.McB. I think we should like a little more on the side of the spiritual.

J.T. We were remarking that 1 Corinthians carefully distinguishes between the households of the saints and the assembly. The assembly of God is that in which God's order is maintained. Every person in the assembly has a voice, and household influence is left outside. It is a company of intelligent persons come together as the assembly of God, so that God's order is maintained there, and it is in those circumstances that we have the Lord's supper; hence the apostle says, "I have received of the Lord". We have it thus in the Lord's own definitely ordered sphere, free from all intrusion of human influence. Then the cup, "in like manner". The word 'manner' is interesting because it refers to what He did. In both elements it is the Lord; it is His body and His blood. Then there is an additional thought, and that is the new covenant. "The new covenant in my blood".

Ques. "When ye be come together in assembly". Is that the moment we gather together?

J.T. Yes; that is how we should come together.

Ques. How do you distinguish between that and the supper as the doorway into assembly privilege?

J.T. The latter is more the spiritual side, the first refers to order -- the furnishing. There is that known here in this world as God's assembly; we read of "the Jews, the Gentiles, and the assembly of God". The Lord's supper fits in with the assembly in that connection.

E.J.McB. So that your thought is that in regard to the administrative side there is only one door.

J.T. Yes. All go in by the one door. There is only one way in, but you do not go out as you came

in. Ezekiel helps us there; you go straight before you; "when the people ... shall come before the Lord in the solemn feasts, he that entered in by the way of the north gate to worship shall go out by the way of the south gate".

You go out by John, as it were; if you do not go out spiritually, you have gained nothing; but if you gain something, that will give character to the rest of the week, and thus Christianity is preserved as a living thing -- fresh and heavenly.

P.L. The prince in Ezekiel went out by the door by which he came in.

J.T. Yes; the people went out straight before them.

H.F.N. Is that why you have sometimes pressed the thought that you would not undertake to close the meeting? Would you say a word on that?

J.T. If I close it, that would mean we go out by the same door as that which we came in by.

J.T-y. Our doorway out in London is the reading of the notices!

J.T. We have to see to such matters, but that is not a spiritual thing.

E.J.McB. If we really were in the spirit and power of the present affections of Christ, we should have no notices to read out. They are necessary on the furnishing side.

J.B.C-l. Is it not the idea in Luke's gospel, that we break bread in the scene in which Christ has been rejected and in which there are the elements of apostasy; we break bread in the fellowship of His death; but in John's gospel we do not get the breaking of bread, but rather the spiritual side of the assembly, and are not the entrance and exit nearly defined in that way? As we come together continually there are fresh features of spiritual significance to be gained.

J.T. That is right. So that John 13 is John's

side of the same position. What you get there is what the Lord did to them as an example; it is what you apprehend in what He does, and you go out in the sense of that. He says, "A new commandment I give unto you, that ye love one another". It suggests that there is always something new. "If ye have love amongst yourselves"; we get it, I think -- at any rate it is greatly stimulated -- as we get into touch with the Lord in a spiritual way.

Geo.N. Immediately after the Supper we get a strife here as to who should be the greatest.

J.T. Is not that lamentable? It is a most distressing picture. The very opposite should have been the result.

D.L.H. In regard to the doors and going out: what is exactly in your mind? Is it that we go out on the "top note", so to speak? I have often thought that one likes to see the meeting closing on the top note.

J.T. What was that said about notices?

D.L.H. I thought the notices came in quite apart from the assembly proper, unless it is some necessary convening of the assembly, and we come down to sublunary things. I have thought of that as part of something that is outside.

J.T. Well, if it be clearly understood that it is so. Or is it generally assumed that the reading of the notices is the way out?

D.L.H. That would be a very poor ending of a meeting.

J.T-y. Have you not often noticed in a meeting that the top note has been reached, and you would be so thankful to go out then; but you have to wait for the clock and the notices.

D.L.H. Well, I have not noticed that. I think one has some sort of spiritual conception when the moment has come, and it is a very happy thing to be able to discern the moment when the meeting closes.

J.T-y. There is a good deal of exercise as to why we could not at the outset of the meeting take account of the notices. Anything of a special character could be reserved for the Monday evening.

F.H.B. Would it not be distracting to give out notices at the beginning of the meeting?

J.T-y. Anything that might have that effect could be left until the next night.

P.L. The burial of a saint or any occasion for ministry that might be notified in that way, I thought was a very beautiful piece of furniture.

J.T. It all belongs to the public side. I do not want to suggest anything in the way of legal procedure, but I think the Lord has respect for those who take notice of details.

M.W.B. Is your mind that the Lord would have us as regards the administrative line to be entirely free from everything that relates to that side, so as to be free for the spiritual side?

J.J. As a practical matter, we have to go out after the meeting. What real guide have we when to go?

J.T. I would go out at any time. One would not suggest anything that would bring about a legal process; it is only to have the right thought in our souls, that is, to go out in the full sense of what the Lord is in the special way that He has been pleased to make Himself manifest to us.

P.L. It is one thing to disperse because we have to, and quite another to introduce at the end of the meeting that which refers to outward order, which would be far better placed at the beginning.

J.T. I think it would be very simple to have them at the beginning. As a matter of fact most brethren do think that the notices are the end of the meeting.

M.W.B. "When the hour was come" is rightly introduced at the beginning, but you could not have that verse in the same sense at the end.

D.L.H. But what has been referred to in regard to the assembly proper -- when we have reached the assembly on the resurrection side, it seems to me that we have reached the right end. We may be sustained there a shorter or a longer time, but I think the moment comes when one feels that we have reached our limit, and that should be the top note, and then there is an end of that. The end of the spiritual line is reached and I think the assembly is over then if we have only spiritual discernment sufficient to discern when that is. Anything that may be in the nature of a notice is not connected with the assembly proper, is it, but rather with the earthly condition in which we find ourselves?

A.M.H. Are not notices connected with the assembly proper but with the administrative side of it?

P.R.M. A brother present has said that he would not like to be one to give a word in the assembly. Is that right?

J.T. I think that would be very wrong, because the Lord would often manifest Himself in that way. It is not the time for exhortation; it is what the Lord would give -- a word that brings Him in.

P.L. So that after David danced before the ark he distributed the food.

Rem. With regard to what Mr. H -- raised, if we move in that direction, is it your thought that it is our privilege to disperse with a sense of that upon our spirits?

J.T. That is right, and I apprehend that all public things belong to the assembly in the character presented in 1 Corinthians.

Now chapter 24 is what the Lord is in resurrection, as chapter 22 is what He is in death -- what His death means for us. What is to be specially noticed in chapter 24 is the way He brings in the Scriptures; He shows how the Scriptures fit in with Him -- how

they centre in Him as risen from the dead; thus we have in the first instance an exposition of the Scriptures to those who were going in a wrong direction. I think that the passage suggests to us that expositions of Scripture are specially helpful to those on the wrong road; people who have not got an understanding are not in a position to get light themselves; they need expositions. "Did not our heart burn within us ... while he opened to us the Scriptures?" What I think might well be noted is the great value of the Scriptures today in regard of those who are in the wrong way. Most are, alas! on the wrong road, and spiritual expositions connected with Christ affect such. The exposition itself did not bring them back to the company, but the Lord followed it up; it interested them in Him; their hearts burned within them so they invited Him in. The Lord has acquired a place through the exposition, and being constrained He went in to stay with them. The disposition of His heart was that He would get them -- He would recover them; then in the breaking of bread He is made known to them and they rise up the same hour and come back to Jerusalem, and as together with the eleven and those with them they talk about Him. The exposition and the manifestation had constituted them wonderful assets to the company, because they are now conveying to those gathered together what they have learned of Christ. That is what we should look for, otherwise we are dependent on our children to replenish the numbers. Of course it is happy to have our children brought in, but we want those who are out of the way brought in; as recovered they are contributions to the company.

Then the Lord Himself comes in and stood in their midst; and as amongst them He says, "It is I myself". Then He opens up their understanding, and says, "These are the words which I spake unto

you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me". He does not expound there, but He opens their understanding to understand the Scriptures. The Lord would not only expound, but He would give the understanding, that is, the understanding of what is written concerning Himself; but if I am to find out what is written I have to read.

Rem. Apparently in speaking to the two He says nothing about the psalms: "beginning at Moses and all the prophets".

J.T. Psalms hardly fit when people are on the wrong way. I think the division that He makes here is the spiritual division of the Old Testament; it fits in with the understanding.

Rem. The Psalms are not mentioned because the two lacked the understanding, being out of the way and unbelieving.

J.T. In giving an understanding the Lord implied that they were to be students, hence He gives the correct division of the Old Testament.

E.J.McB. The expositions should awaken a personal interest in Christ.

J.T. They do. Then in the company you want to get at the structure of Scripture. Scripture is written with a perfect design, it is put together with a designing hand, so that the Lord gives the structure of it in order to facilitate the reading and understanding of it.

J.J. Why do the Psalms come last?

J.T. The experimental side must come last.

E.J.McB. There is something down here that is clothed with power from on high.

J.T. They have the mind of Christ (1 Corinthians 2:16), so that the whole thread of the testimony can be traced and all seen in Christ. This is a feature of the priestly company.

E.J.McB. Does not that come back very much to the original thought presented in Christ, when the Spirit came down on Him bodily? Now there is a company of people clothed with power from on high.

J.T. And they have an understanding from Christ, so that now they can read the Scriptures intelligently; God committed Himself to them, so to speak, in giving them the Spirit; the Lord had fitted them for this.

E.N.H. We see in the opening chapters of the Acts how intelligent they were in the Scriptures.

Ques. Is this headship?

J.T. Well, it may be headship in a way, but I think it is rather service. The Lord is still serving them so as to qualify them for priesthood.

Rem. With regard to the psalms, do we not have the thought suggested that the two would hardly be capable of understanding what was in His heart; but as brought together normally there are all the elements there to understand and receive all that is connected with Christ.

J.T. Yes. There are the law, the prophets, and the psalms. The law refers to the rights of God over man, the prophets to the patience of God waiting on man, and the Psalms refer to the result of the testimony in man. The Scriptures thus understood become an immense mine of wealth for us -- that is, for the priestly family.

The Old Testament has to be understood in the light of the New. From our side Romans comes first, then the other epistles. The gospels present perfection in Christ and are learnt last. They build us up as men in Christ. You want perfection, not only in doctrine, but in practical walk, spirit and manner, and that is what the gospels present to the soul. It is in the light of all that that I understand the Old Testament. The Lord expounded to them in all the Scriptures the things concerning Himself.

A.E.C. In all that you have been saying of this company, endued with power from on high, does it bring them into view as the priestly company like the twenty-four courses waiting on their service?

J.T. I think so. They are to wait for their clothing from on high, then they are to carry on their service, but they are already constituted for it by His own handiwork, because it says they returned to Jerusalem with great joy. Luke loves to bring in the plenitude of the supply -- not merely joy, but great joy. They were continually in the temple, praising and blessing God; and according to Luke the priestly company is left in the temple; their presence there was really a contribution to the Jews, so that they might be saved. The Lord might say to the Jews, There is My contribution. In Acts we see how it was received. Luke is dealing with grace; it is what God is in grace, so they were to remain at Jerusalem until they were clothed with power from on high. Their testimony was to begin at Jerusalem. In Acts they went to the upper room first, because it is leading up to the truth of the church, but in the gospel of Luke it is to present the magnitude of grace -- "beginning at Jerusalem".

THE FEAST OF TABERNACLES

Nehemiah 8:1 - 3, 13 - 18

I have before me to speak a word about the feast of tabernacles, and in doing so to call attention to the importance of the Scriptures. The Scriptures in recent times have acquired a place in the minds of many of God's people, and there have been expositions of them. It is a great service to have the Scriptures expounded, but it is a greater thing to have our understandings opened by the Lord so as to understand them. They have, as some of us have had before us today, a peculiar place in the gospel of Luke. That gospel was written by one who was Paul's companion in his labours, and we know from that apostle that his ministry completed the word of God; Colossians 1:25. Not, indeed, that he was the last inspired writer, for he was not, but the ministry with which he was entrusted of the Lord completed the word of God. It is an immense thing to have the word of God in its completeness, and Paul's ministry affords this.

Now Luke in writing his gospel understood that doubtless, and so in his narrative he links all up with what had preceded him. He brings in a priest at the outset, who served in the temple according to his course; who was of the course of Abia, the reference being to the first book of Chronicles, in which book we are told that David ordained twenty-four courses of priests; and if we examine that book we shall note that it begins with Adam. So we have linked up in that way by the evangelist Luke the thread of the testimony, and at the end he records for us that the Lord on the morning of His resurrection joined company with two persons who were on

the way to a certain village called Emmaus, sixty furlongs from Jerusalem: "Jesus himself drew near", it says, as they spoke together and went with them, and in going with them "he expounded unto them in all the Scriptures the things concerning himself". He had said ere doing this, "O fools, and slow of heart to believe all that the prophets have spoken". What a word that is for us, dear brethren! We are fools and slow of heart in not reading all the Scriptures and believing them. Then He expounded unto them those things -- the things concerning Himself -- out of all the Scriptures; so that those two, after He had manifested Himself to them in the breaking of bread, returned to Jerusalem. They returned with the light of that wonderful exposition in their souls, and they told the company to which they came that the Lord had made Himself known to them in the breaking of bread. The One who had made the exposition to them was Himself the Centre of it.

But then not only do we find that in this remarkable chapter, but so as to establish the full value and authority of the scripture in the company, after He had assured them that it was Himself ("It is I myself", He says), we read, "He opened their understanding, that they might understand the scriptures". As I remarked, the understanding is of more importance than the exposition, although the latter, of course, has its own place; if we have the understanding, then it is a question of finding what is written. So the Lord says, "Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead" -- things that were written in Moses, the prophets and the Psalms. So, having the understanding which every Christian may have from the Lord, what a mine of wealth we have here! I appeal to every one here as to the treasured store that we have in the precious volume of the Scriptures; possessed of the understanding which the Lord gives

to us now by the Spirit, we have in our hands, in the Scriptures, a treasure unspeakable. It is now a question of what is written, if I have the understanding. In that way one would by the Lord's help turn to this chapter so that we might see how the Scriptures yield to us, what they may yield to those who look into them.

What you observe is that as the seventh month arrived, a state of inquiry had come about in the people of God in regard to the Scriptures. It is a sure evidence that God is working with us if there be inquiry of this sort. When the seventh month was come, it says, the people were in their cities. That is to say, each had found his place; a most important point for us, as to whether each of us is in his city, so to speak, that is, in the position assigned to him in relation to the testimony of God, and being there to make inquiry in regard to the Scriptures. So that they came "together as one man", it says, to Ezra. I mention this for the comfort of every one here, because you will observe that the company thus exercised included "men and women, and all that could hear with understanding". It was a general movement brought about by God Himself in His people, and I mention it so that it may be laid upon us that this desire should become prevalent among the people of God now.

It says, as you will observe, that "Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, on the first day of the seventh month". Now this seventh month is spiritually an era of great importance. For Israel it indicated the end that God had in view for them in His purpose.

On the first day there was the feast of the blowing of trumpets, of which I am hoping to make a present application. We have arrived in the ways of God in our own dispensation at the corresponding period.

There has been a blowing of trumpets, and an awakening. Then on the tenth day was the day of atonement, in which they afflicted their souls; that is to say, a day of self-judgment. These are the sure accompaniments of a revival. God is constantly working on the principle of revival. Habakkuk prays for a revival. "O Lord, revive thy work", he says, "in wrath remember mercy". So the blowing of trumpets, asserting, as they do, God's right over our souls, brings about a state of self-judgment. There is no hope apart from self-judgment in the light of such a testimony. But self-judgment in us enables the Holy Spirit to operate; He never recognises the flesh. He operates where self-judgment is; indeed, He produces it in us. He pulls us down that He might build us up; for Christ, according to Simeon (Luke 2:34) was "set for the fall and rising up of many in Israel". The fall must precede the rising up. So the blowing of trumpets brought about self-judgment on the tenth day of the seventh month and then on the fifteenth day was the feast of tabernacles for seven days. (See Leviticus 23:23 - 44.)

The seventh month spoke loudly to the ear of faith in Israel. We can understand how Ezra, who had set his heart to understand the law of God, would value this seventh month. We may be assured that the Scriptures afford us all the history we need in regard of the church in relation to the things of God, so that understanding the Scriptures, we know where we are. Every believer ought to have "understanding of the times, to know what Israel ought to do", 1 Chronicles 12:32. I understand by that, that as discerning the times, we understand church customs -- what Israel ought to do; so that in reading for the people Ezra was sympathetic with God, for the reading of the law had been enjoined. So they are assembled before the water gate. What a suggestion! Some of us understand what it is to

be brought before the gate where water is brought in. The man who brought the "pitcher of water" (Luke 22:10) would doubtless come by that way. "All the people gathered together as one man to the open place that was before the water-gate". This corresponds to the liberty and refreshment that mark the ministry of the word in the power of the Spirit, and hence it is said that Ezra read therein "from the morning unto midday" (verse 3). From the morning unto midday his accents were heard in that "open place". One can understand godly Israelites rejoicing, although they were humbled at the same time, as the precious words of scripture were read out distinctly by Ezra the priest, and as they were interpreted also by him and his associates, the Levites, on that memorable day.

Well now, I want to come to the feast of tabernacles. What you find in verse 13 and onwards is, that instead of the whole multitude coming to Ezra, the chief fathers came. It is on the second day that the chief fathers of all the people, the priests and the Levites came. One would not discriminate against any set of believers. The apostle John addresses himself first of all to all the saints under the heading of children; and then he addresses himself to fathers, to young men, and to little children, so that we have, I apprehend, a warrant for class teaching in Scripture. You can readily understand that the little children would not get as much out of the apostle's letter as the fathers. I would not hold back a thought from the youngest here, but I know well that you have not the capacity of a father; and, on the other hand, I know that a father has his own capacity and yours as well. He can understand all that is said to you or about you.

A father in Christ knows Him that is from the beginning; so that "the chief fathers" here represent a class amongst the people of God, a class that

we do well to take note of. Not, indeed, that years in themselves constitute a father, years are of no value at all except they are found in the way of righteousness. The Thessalonians grew more in three weeks than the Corinthians did in eighteen months, so that mere years in themselves count for nothing in the things of God. It is a question of years spent with God, months spent with God, days spent with God -- these are what count. So that whilst we value the fathers we may be assured that they are fathers according to God. Such know Him that is from the beginning. They dismiss all that attaches to them in the flesh. He who prizes himself in any way after the flesh denies the truth as seen in Him that is from the beginning; if he has been with God from the outset he will not retain any of these fleshly claims. They are "household stuff" which Nehemiah turned out of the house of God; Nehemiah 13:8. Family distinctions and the influence of family relationships have no place in the house of God, whatever place they have in the government of God. A father disregards them wholly; he is occupied with Him that is from the beginning -- the Babe of Bethlehem, the Boy of Nazareth, the Man of the Jordan, the Man in Simon's house, the Man of Sychar -- the true spiritual father will engage you with Him.

These chief fathers came together to Ezra, the chief fathers of all the people; they were not affected by any party feeling or metropolitan feeling, they were the chief fathers of ALL the people, and with them came the priests and the Levites. I need not say that with ourselves a father is a priest, and a father is necessarily a Levite, but the father and the priest and the Levite each refers to a certain spiritual capacity which young ones need to consider. You are to know what capacity you have got, or whether you are entitled to attend the meeting on the second day. You are all entitled to attend the first day, but

the second day's meeting takes on a very different character from the first day. It was a meeting of chief fathers, of priests, and of Levites. What had they come together for? Not only to hear the Scriptures read, but to "gain wisdom" as to them. They wanted more than the public reading of the word, they wanted to look into it more carefully. I would appeal to every one here as to this, the searching for things, like the Bereans, who "searched the scriptures daily". So, on this second day of this remarkable Bible reading, as we might call it, that they had with Ezra, they found the record of the feast of tabernacles.

I have heard it said that when the truth was revived through brethren who have now gone to be with the Lord, that Ephesians was the best part of Scripture, and I believe it; for next to the gospels, which stand first in my estimate of the Scriptures, Ephesians should command the attention of the believer. It is what we may call "our light". Israel have their light -- "Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee". Now Ephesians is that light for us, and we should look into our light, for "heavenly light", as the line in the hymn puts it so beautifully, "makes all things bright" (Hymn 12). Every part of the inspired word is illuminated from that altitude. Here they found what corresponds with Ephesians, they found the feast of tabernacles. It was a "good reading", as we speak. I can understand those chief fathers, and those priests and those Levites with Ezra enjoying the time they had together. They were helped that day, that second day of "the conference", as we may call it, and they found that it was written that Israel should dwell in booths in the feast of the seventh month. As love works in our hearts we seek to dwell together. God would have us dwell in companies. It is not here in one booth, but in booths; and if we

do seek each other and dwell together let us do so according to what is written.

There are many who ignore what is written to their hurt. Christendom itself is the great example. It abounds with examples of those who disregard what is written, whereas those who love the Lord and love each other, have respect for the commandments. So they found that they should dwell in booths, and they set to work to prepare the booths.

Let us look into this for a moment. In verse 15 it says, "they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches [or"wild olives"], and myrtle branches, and palm branches, and branches of thick trees, to make booths". One is impressed to see that they were to "publish and proclaim" what had been found. Any measure of light that God has been pleased to give to any of us is for all; the things of God should not be in a corner. One of the greatest lessons that each of us can learn is that he is under obligation to every Christian in the world in regard of the light he may have. So that what was discovered here was to be published and proclaimed in the cities, as it says, and in Jerusalem. No one who loves the Lord or loves the brethren wishes to have any part in a sect; he accepts his obligation to all the saints. All the cities, including Jerusalem, were to be apprised of this wonderful find in that day when the fathers and the priests and the Levites came to Ezra. It was for Israel -- in other words, it is "church property". Whatever you have got and whatever I have got is church property; and the church includes all the saints. "God", it says, "has set certain in the assembly" (1 Corinthians 12:28), and therefore every one who is fitted of God to minister should realise his obligation to the church, as indeed we all should mutually to each other.

I want now to show you how they made the booths, and if there is one here who is in a booth made otherwise I would urge you to consider your position, for it is a false one. It says, "Go forth unto the mount". One does not have to go up to the mount for stained-glass windows, or for cloth, or for a choir. You can find all of these things on the plain. If you had lived in Corinth when Paul went there, you could have found all the material for a cathedral there; whereas Paul laboured as a tentmaker, he had nothing to do with architecture of a human kind. So they have to go up to the mount, that is to say, to be exercised; it requires energy, it requires a strong heart to go up. It is a question of attitude of heart. They went up to the mount.

Now look at what they collected: "Olive branches, wild olive branches, and myrtle branches, and palm branches, and branches of thick trees". Let us inquire for a moment into these branches, and let us see whether we understand what God has restored to us in these days, what kind of booths we are to dwell in.

I can only mention the leading thoughts. We have the olive, as it says, the olive branches, and the pine, or "wild olive", as it should be. Do we take account of each other as having the Holy Spirit? One cannot associate with any who have not the Holy Spirit. Our exercise lies there, and the olive oil refers to the dignity put upon us by the Spirit. What society, beloved, is suggested! Then the wild olive. It may be some are a bit wild -- if you will allow me to speak in a simple way -- and there are many, alas! who have to be so regarded -- some in lawless associations. Nevertheless, one would bring them. They belong to Christ, and He knows those that are His; 2 Timothy 2:19.

Then it says, "myrtle branches". You know that one of the features needed (and God would bring it about at the present time) is life. There is nothing more marked than the spirit of decline and decay

among the people of God, whereas the myrtle is the evergreen, what the Lord Jesus was here. "He shall grow up before him as a tender plant", it says; He was ever green; that is to say, when the eye of God rested on Christ there was the refreshing green, the evidence of life in its vigour and freshness. When He was about to die He said, "If these things are done in the green tree, what shall take place in the dry?" Luke 23:31. So God would preserve the constant evidence of life in His people. Vigour and freshness -- God looks for it, and how delightful it is as it is seen in the people of God!

Then there is the palm in these booths, the well-known sign of victory. If we have faith we are never defeated; "Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?" The appreciation of the Son of God means constant victory. "Thanks to God", as it says, "who gives us the victory", 1 Corinthians 15:57. He gives it to us. He who believes that Jesus is the Son of God has it; he is an overcomer.

Then it says the branches of thick trees. If we have got all these things, beloved, and how precious they are, they need to be preserved. The thick trees are exclusive trees, they shut out that which would mar the blessedness involved in all these suggestions, and indeed in the primary instruction given in regard to this feast (Leviticus 23:40) they were to have the fruit of beautiful trees. The gospel of Luke presents that side; there it is the public order and beauty that mark the vessel in which the things of God are preserved. God would preserve the light of what was at the beginning in this way. There was order and moral beauty seen then. We need to conserve the things we know, and I apprehend that a thick hedge is a good means to that end. So the branches of thick trees afford exclusion of what they were to fear, and we need to watch. One could

dwell on this further; the feast of tabernacles affords such food in other ways.

Now we find that having all these they made themselves booths, "every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim". I just point out that what is indicated is to be in public, on the roof, and how that reminds one of the danger that one's house may afford for young believers. You remember how that the Israelites were to have parapets on their houses so as to protect those who might be there. Do we watch our houses? As the saints come in to them are there lurking dangers in them, or are they marked by the evidence of these trees? The booths were put on the roofs of the houses, and in their courts, and in the courts of the house of God, and in the street of the water gate, where the word was read, and the gate of Ephraim, which may be connected specially with responsibility. Ephraim had the leading place. These little booths or dwelling-places, which were associated with the feast of tabernacles, afforded occasions of sweet communion for the godly. We know what that is, dear brethren. I speak of it so that we might understand how these things are to be continued and preserved, and, as we learn elsewhere, this feast was to accord joy to God, it was a feast to Jehovah, a feast in which offerings were offered. If you look into it, it affords wonderful instruction; the feast of tabernacles is found in Leviticus, and in Numbers, and in Deuteronomy.

I only dwell upon it now as suggestive of what we have got at the end. These holy convocations, or comings together of God's people, in love for one another, should be all regulated by the light of the holy Scriptures as understood by us by the Spirit of God. May God bless the word!

TRUSTWORTHINESS

Revelation 21:9 - 11

I intend to refer to other scriptures, but I read this at the outset so as to introduce what I have in mind, namely, that the church proves a trustworthy vessel; having that in view, I wish to speak about trustworthiness. In employing the word I have in mind that the apostle John was employed by the Lord to ensure this trustworthiness in the assembly. It is he who tells us that the Lord, being at Jerusalem at the time of the Passover, was believed on by many on account of His miracles, but that He did not commit Himself to them, for "He knew all men, and needed not that any should testify of man: for he knew what was in man". This is a singular fact to be brought to our attention by him, who presents to us the church as coming down from God out of heaven, "having the glory of God". It is a searching fact, too, because it reminds us of the utter untrustworthiness of man, and if of man, of all of us as in the flesh.

We have now to inquire how it is that this wonderful vessel, composed as it is of men, is possessed of the glory of God. She has it, and so I wish to bring forward at the outset one who is spoken of in Scripture as the friend of God, having in view that trustworthiness must primarily include confidence; it must depend on friendship.

So we find, according to Stephen, that "the God of glory appeared to our father Abraham" -- the first one, as far as I know, to whom He is said to have appeared. He had spoken to others; He had spoken to Adam and to Eve, and to Cain, and to Noah; but in appearing to Abraham God intended to establish a peculiar personal link with him. I urge this at the beginning because a personal link is essential to

confidence, and as God has confidence in us He trusts us; we are His "friends".

Now Adam had proved untrustworthy; Eve had proved untrustworthy, Cain had proved untrustworthy; indeed Cain formally avows that he was not his brother's keeper. If he could not be entrusted with his brother, with whom then could he be entrusted? When we come to Enoch, the mind is detained because in him we have a distinct indication of trustworthiness. We are told that he begat a son, and in begetting a son he walked with God. If God entrusts us with a son, it is essential that we should walk with Him or we shall not bring him up for God. Enoch walked with God, we are told, after he begat a son, three hundred years. Trustworthiness could be developed in a walk with God. In that walk he pleased God and God took him.

Now in Noah we have a remarkable testimony, as if God would set him up in trustworthiness in this world. He gave him the specification for an ark. He loved his family (he was a family man), and God directed him how to save his family. One can understand that such instruction would fit with Enoch, but it was given to Noah, and in the specification of the ark God made sure that it should be "thoroughly", as we say, "sea-going". There is not the least hint that one drop of water ever leaked through, and in that way God at the outset indicated what Christ should be, and it was for Noah to take note of it. He was to learn from the ark. But what came to pass was that that with which he was entrusted, namely, the government of the world, utterly failed in his hands, for he could not rule himself; Genesis 9:20, 21. You may depend upon it that unless we learn how to control ourselves, how to rule our spirits, we shall never be entrusted with spiritual things.

So I come to Abraham. It is said that the God of glory "appeared" to him. I desire by the Lord's

help to dwell on that, because it is in an appearance that a personal link is formed. Abraham was entrusted with a son. God makes us wait for things in order that we should value them; He caused Abraham to wait for a son. I doubt not that in the appearance at the outset there was a forecast as to what God would do. If He is the God of glory, there must be a testimony to this. He called Abraham "alone", but having in view that families should spring from him and that these should be blessed according to His own nature, that, indeed, all families should be blessed in Abraham. So in appearing to Abraham and in the words spoken to him, there was a clear indication of all this. Indeed God indicated to Abraham what was in His heart as regards Himself. In Ephesians we read, "the Father ... of whom every family in the heavens and on earth is named". In an appearance there would be conveyed, in some measure, what He had in mind for the outshining of His glory. One loves to think of a universe formed of families, and one loves to think of the assembly as being formed of only firstborn ones. (See Hebrews 12:23.) Think of that! Every one in it is a firstborn. No one is inferior to another in dignity. It is "the assembly of the firstborn"; the reference is to the Levites; Numbers 3. Think of the dignity that belongs to the assembly! Of the twenty-two thousand Levites, every one of them represented a firstborn, therefore they were necessarily the first family spiritually. So in the book of Joshua they have no inheritance on earth: they represent the heavenly family; that family that is to give the lead and shed its lustre on all the others, as necessarily it does, for every one in it is a firstborn.

But then there are other families, and they are all named of the Father; He had them all in mind when He appeared to Abraham, for he was to be the father of families; and in him should all the families of the

earth be blessed. So God made him wait for his son, but ultimately he receives him. He is, as I might say, entrusted with a son; what a priceless treasure Isaac was! And now God puts him to the test. Abraham, can I trust you? He puts him to the test and demands Isaac from him. In other words, Abraham was to be allowed to show his trustworthiness, that he would yield up his son -- "thine only son Isaac", God says, "whom thou lovest". Hence James tells us that as doing that he was called "the Friend of God". He established a link with God, to which the Spirit of God gives a name; he is called the Friend of God.

So Stephen in beginning his address to the Sanhedrim at Jerusalem says, "The God of glory appeared unto our father Abraham when he was in Mesopotamia", and at the end of his wonderful speech it is said that he saw "the glory of God, and Jesus". The glory had pertained to Israel (Romans 9:4), but that nation had forfeited it, and now it was in heaven with Jesus; but the church was to have it -- first, in testimony on earth and then permanently in heaven. This is one of the most interesting suggestions that could be made: that it pleases God to deposit His glory in that of which we form a part!

So I now come again to the principle of appearing. The Lord appears to Saul of Tarsus. I dwell on that because it involves that a link of confidence is established, and the entrusting of "the good deposit", 2 Timothy 1:14. So that Jesus appeared to him, the Jesus whom Stephen saw in heaven. We must not assume from the remark by the Spirit in regard to Stephen that the glory was somewhere else than in Jesus. It says, "He saw the glory of God, AND Jesus standing". We must not assume that the glory was in some other one or in some other position, it was not, it was in Jesus. The glory of God is in

His face. It is the shining forth of God's nature in the accomplishment of His purposes. The Holy Spirit tells us it was seen in heaven. So the Lord appeared to Saul. And why did He appear? He was taking up a vessel whom He could trust; He was to form him so that he should be trustworthy, hence He appeared to him. He says, "I appeared to thee, to appoint thee to be a servant and a witness both of what thou hast seen, and of what I shall appear to thee in", Acts 26:16. So that all that which was entrusted to him to be ministered to others was presented to him in the appearances of Christ. I dwell on this because of the emphasis which Paul in his own account accords to the Lord's appearances to him. He appeared to him, and He should later appear to him. The full truth of the assembly -- the glory in it -- would be conveyed in these appearings. The Lord's first word to Saul intimated that the saints were His body: "Why persecutest thou me?" In His body is cherished and reflected the glory of God, which Christ is; and this glory was conveyed to Paul's heart and mind, to be deposited there in the assembly (for he was the minister of the assembly) through his ministry.

It is very wonderful that we should have part in that which is in this way the vessel of the divine glory. What an incentive to be faithful or trustworthy! You may depend upon it that the flesh in us is no more trustworthy than it was in Adam, or in Eve, or in Cain. In fact the nearer the flesh is to Christ the more treacherous it is. Take Judas, what does he represent? He represents the flesh in the place of supreme privilege. He was the Lord's friend outwardly, but not really. One may be breaking bread, as we speak, and yet have no personal link with Christ, and as having no personal link with Him, no friendship with Him, and the Lord not having confidence in such an one can entrust him

with nothing. I want to be very practical, because we are drawing near to the end, and the Lord would impress us with the importance of faithfulness. The ministry of John has this in view -- it ensures the reliability of the church. I would also refer to the ministry of the new covenant.

In 2 Corinthians 3 the apostle refers to himself and others, and says, "God, who has also made us competent, as ministers of the new covenant; not of letter, but of spirit. For the letter kills, but the Spirit quickens ... Now the Lord is the Spirit, but where the Spirit of the Lord is, there is liberty. But we all, looking on the glory of the Lord with unveiled face, are transformed according to the same image from glory to glory, even as by the Lord the Spirit". I want to raise a question with every one here as to whether you know the service that the Lord would render you in bringing the love of God into your hearts? His service on the cross can never be told out in words, but there is one service He is carrying on which is in a way the greatest service He can render to you now, and that is to make the love of God effective in your heart. He can do that. He will do that. It is by "the Lord the Spirit"; this conveys an administrative idea. He is shedding the love of God abroad in our hearts by the Holy Spirit given unto us, and thus He brings about a state in our hearts of confidence in God. If I have got the love of God in my heart it makes me love God, and in loving God, God in turn has confidence in me. That is what I want to come to. "The flesh", beloved friends, "profits nothing". Let us take that home.

As I said, John records for us that the Lord did not entrust Himself to certain ones, in spite of the fact that they were believers. But then the evangelist goes on to show how a trustworthy vessel is brought about; and hence he quotes the Lord's words as to

the necessity of man being born anew. One has to be completely set aside that the new family may be brought in. There is to be a wholly new humanity, and it is seen at the end of John's gospel. I understand that John 20 brings in the trustworthy persons who form the trustworthy vessel. The Lord says to them, "As my Father hath sent me, even so send I you". Let us consider these words. His Father had sent Him; He had sent Him in infinite confidence. That is what the presence of Christ here meant, and now He says to His disciples, "Even so send I you". What a position they were to have! And having said that, He breathed into them, and says to them, "Receive the Holy Spirit: whose soever sins ye remit, they are remitted to them; whose soever sins ye retain, they are retained".

Now that is what I understand to be the secret of the church's trustworthiness. It is that the persons who form it are possessed of the breath of Christ; these He trusts. The Lord, as it were, signs a cheque and hands it over to them and says, You fill it in to any amount. Is not that trustworthiness? "Whose soever sins ye remit, they are remitted to them". There is no limit. Is not that confidence? John alone records this precious action of the Lord.

Let us look into this as to what it is. The Lord, as I said, hands over to them to use a figure, a signed cheque, that can be filled in to any amount. That applies, you may say, to the twelve. No, that is a mistake, there were only ten of the apostles there. Indeed, you will find in John that wherever the twelve are brought forward there is usually something to indicate defection. Throughout his gospel he brings forward certain things that prove that the twelve, viewed as such, had failed. In chapter 4 the Lord is alone in weariness. His disciples had gone into the town to buy bread. They did not all need to go; they were disregardful of the Lord or they

would not have left Him alone. In chapter 6 He says to the twelve, "Will ye also go away?" and Peter says, "Lord, to whom shall we go? thou hast words of life eternal; and we have believed and known that thou art the holy one of God". But the Lord says, "Have not I chosen you twelve, and one of you is a devil?" You see thus how the official number is regarded in John. And so in chapter 20 there were only ten of the apostles there; Thomas was away, so that it is no question of officialdom, but of disciples having the Spirit of Christ; it is not a question of the number but of their nature. It is that that can be trusted, and so the trustworthiness of the vessel is secured in the individuals who form it possessing the Spirit of Christ. "He breathed into them", and so He can have confidence in them.

Now I think that is what the Lord would bring about at the present time; He would bring about a state in us in which He can have confidence; and it is a question for each one of us to decide for himself as to whether, first of all, one has a personal link with Christ; and then, secondly, whether one has the Spirit of Christ. I am not speaking now of the Holy Spirit as coming on the day of Pentecost (although that great event included what I am speaking of), but of something from the Lord conveyed in the most intimate way; think of Him breathing into them! Dear brethren, what about knowing the Lord in that intimate way, and then being entrusted with something? Before this wonderful transaction the Lord had revealed the Father's name to the disciples, having at the same time announced to them that they were His brethren. In breathing into them the Lord imparted His Spirit to the disciples; this fact underlies what comes out in the assembly in Revelation: she has the glory of God. Let us understand it. Further, what God is, not only in His attributes, but in His nature, is

perfectly set forth in Christ, and is also seen in the assembly; and John shows us the assembly as coming down from God out of heaven. She is at liberty. She comes down; others fall down. Satan falls as lightning from heaven; the star falls; Babylon falls; but the church comes down. She is in the liberty of sonship. Every one in her is a firstborn, as I said, but not only that, but each one is made a companion of Christ.

We are all sons of God, as it says, by faith in Christ Jesus, and because we are sons He has sent out the Spirit of His Son into our hearts crying, "Abba, Father". The ministry of Paul placed the assembly before God in heaven in Christ; as composed of sons, she is there in liberty. John sees her coming down from God out of heaven, having the glory of God.

What a fine offset we have here to what is said in John 2 that the Lord could not trust Himself to man; here we have this vessel, formed of men, coming down from God out of heaven, having the glory of God; and then she is identified with the very ones who had accompanied the Lord in His service here, for the names of the twelve are on her foundations.

May God bless the word and exercise us as to holding fast what we have got. We have nothing less than all the ministry of Christ; we have no less than the ministry passed on to us through the apostles and through those who followed; it is a wonderful heritage. The Lord says, "Hold that fast which thou hast". It is not that it shall not be held fast, for in result all is preserved in the assembly; every testimony is secured in her, but at the same time the exhortation is, "Hold fast"; this is responsibility -- "that no one take thy crown". But confidence underlies all this, as the Lord said, "Henceforth I call you not servants ... but I have called you friends: for all things that I have heard of my Father I have made known unto you". But

it is in adhering to His commandments that we prove our friendship and that we are thus entrusted with the glory. The Holy Spirit dwells in the assembly; the Lord said the Spirit would abide with us for ever, and He is constantly bringing in testimony to the glory of Christ.

Pages 124 to 188 -- "Reconciliation and New Creation", London and elsewhere, 1922 (Volume 58).

RECONCILIATION AND NEW CREATION

2 Corinthians 12

J.T-y. Is "a man in Christ" the product of the two ministries -- the new covenant and reconciliation?

J.T. The two ministries lead up to the man in Christ. The "man in Christ" is a complete idea, and includes new creation; he represents the purpose of God for us.

Ques. Does not reconciliation lead on to purpose?

J.T. It does, but it refers to what we have been -- enemies.

Ques. What is your thought as to reconciliation?

J.T. I think it is that we are constituted suitable to God through the death of Christ, so that we are free for His purpose.

Ques. Is reconciliation more the climax of the recovery fine?

J.T. In Romans it is presented as being received. Therefore in that epistle it is an objective thought included in the gospel.

Ques. Would it answer to the kiss of the prodigal?

J.T. The kiss expresses what is in God's heart. The father "covered him with kisses". I mean to say that the kisses express love.

D.L.H. Does not purpose in some way form part of the gospel? I do not mean Paul's line exactly, but John's -- "God so loved the world", etc. Is there not a thought of purpose in that view of the gospel?

J.T. Oh, yes. I should not shut out purpose from the gospel, only there is that in the gospel which meets our need, and there is that which God devises which is infinitely beyond our need. But reconciliation is spoken of after you have new creation introduced in chapter 5 of this epistle. It is "God who has

reconciled us". "If any one be in Christ, there is a new creation", but "All things are of the God who has reconciled us".

D.L.H. There it would seem that new creation stands linked very closely with the thought of reconciliation.

J.T. Well, it is. Reconciliation enables the believer to pass out of old links; he is quite free in the presence of God in regard of them; then it is added that "God was in Christ, reconciling the world".

Ques. Is reconciliation in contrast to enmity?

J.T. Yes, quite. It says, "How that God was in Christ, reconciling the world to himself, not reckoning to them their offences; and putting in us the word of that reconciliation. We are ambassadors therefore for Christ, God as it were beseeching by us, we entreat for Christ, Be reconciled to God"; so that it obviously has reference to what we were.

Ques. Does reconciliation imply more than the removal?

J.T. The apostle goes on to say, "Him who knew not sin he has made sin for us" -- that must be the ground of it, else why does he introduce it? So in Colossians 1:21, 22, you have, "You, who once were alienated and enemies in mind by wicked works, yet now has it reconciled in the body of his flesh through death; to present you holy and unblamable and irreproachable before it". Evidently there reconciliation enables God to present us to Himself.

A.M.H. Would you consider the latter to be the work of new creation which can be carried on in view of reconciliation having taken place?

J.T. Well, it is God's work to present us holy and unblamable and irreproachable before Him.

D.L.H. I thought reconciliation was more than what is negative -- the removal of all that is contrary, "alienated and enemies" and all that line of things --

that it brings in the thought of complacency which is more positive.

J.T. Well, it does, but then it is through the sacrifice of Christ, and is presented in the gospel; it is an objective thought. The believer is reconciled as having faith; God accounts of him in no other way. It is something to be received as an objective thing presented.

D.L.H. It must be that if it is presented in the gospel.

J.T. What follows is necessarily formative, but the thing itself must be presented and accepted as absolute on the ground of sacrifice.

A.M.H. We rather thought, when speaking of it some time back, that Romans, perhaps, presented it on the divine side, and that we come into it by faith and being linked with Christ by the Spirit, but do you think that in 2 Corinthians 5 the apostle is showing what is necessary on our side in order to come into the good of it?

J.T. That is true, but I think we have to see that it had been effected. God had effected it through the death of Christ.

A.M.H. The thing is done, at any rate, but is not new creation necessary now so that we might be in the liberty of all that reconciliation means?

J.T. They run together to a point, but reconciliation has to be regarded as subservient to new creation. Through reconciliation I am enabled to enter freely into what is wholly new and eternal.

Ques. Is your thought that there is a difference between reconciliation and "in Christ ... a new creation"?

J.T. That is how it stands. "If any one be in Christ", it reads, "there is a new creation"; that is what there is. But then we have, "who has reconciled us". God has done that, and Colossians tells us how He has done it. It is presented in the gospel to

be received on the principle of faith, but I would not say that new creation is to be received on the principle of faith, because it refers to the work of God in the believer.

A.M.H. I thought that helped, that there is the faith side to it, and then there is the coming into it on the ground of new creation.

J.T. Of course you enjoy everything, whatever blessing it is, in the measure in which you are formed, but I think it is well to see that the thing is effected through death, just as forgiveness and righteousness are, and every one of these things is enjoyed in the measure in which I am formed; I apprehend it is attributable to every believer in that sense.

Ques. Do you mind saying exactly what you mean when you say it is absolute?

J.T. It is so because it is effected through the death of Christ. Colossians shows us how it is effected -- "in the body of his flesh through death".

Rem. You are linking the thought of reconciliation now with faith.

J.T. It is to be accepted on that principle. In Ephesians, "that he might reconcile both unto God in one body", but the means of reconciliation is through death -- "by the cross".

Ques. Would it be right to say that it is attributed to a work outside of you?

J.T. It is. "Who has reconciled" you, that is to say, as apprehended in my soul, it clears me; I am free. It is brought in as an adjunct really where the question of new creation comes in, so that the believer is free; he is at peace now; he is reconciled to God.

M.W.B. It would scarcely be correct to say that a believer is reconciled by means of the work of the Spirit in the soul?

J.T. No, it would not be correct, because it is effected by the death of Christ. Of course, what God

brings us to practically is another matter; for that you need a formative work; and thus I am enabled to enjoy the thing that is effected.

D.L.H. I was going to ask about 2 Corinthians 5:21: "He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him". Would you look at the whole of that verse as expressive of reconciliation?

J.T. Yes, I would. It is brought in there to enforce the whole point. It is the groundwork of the whole position.

D.L.H. Then you get what is positive there as well as the removal?

J.T. It is a question of what I am made through the death of Christ. The Holy Spirit, I believe, would help us to apprehend the greatness of the death of Christ in that respect.

W.C. God's "good pleasure in men". How far does that go? Beyond reconciliation?

J.T. I think it does.

W.C. Would you say a little more on that? We have sometimes connected the two thoughts.

J.T. Reconciliation, of course, underlies "good pleasure in men", but the thought of "men" involves formation, and so is more positive. Wisdom delighted in the sons of men; family relationship is brought in. It is more than reconciliation. Reconciliation refers to what I am brought into through the death of Christ.

Ques. Is it your thought that in connection with new creation there is no need of any thought of removal?

J.T. There is nothing to remove. The thought of reconciliation will not be necessary. All things have become new.

J.B.C-l. Going back to your reference to the epistle to the Romans, the apostle goes back to the time when reconciliation was accomplished, "when

we were enemies". Would reconciliation in that way be a fresh aspect of the whole situation?

J.T. Exactly. "Being enemies, we have been reconciled to God through the death of his Son". God has reached it in Christ, and we come into it by faith, "through whom now we have received the reconciliation", Romans 5:10, 11.

Ques. You would not limit reconciliation to the negative state, removal only? You would bring in a positive idea somewhere, would you not?

J.T. Yes, there has to be faith; it is what is effected by Christ's death. Faith brings me into accord with Christ before God.

Rem. "As he is, so are we in this world".

J.T. Yes, quite.

D.L.H. How does "in Christ" come in in chapter 5: 21, "the righteousness of God in him"?

J.T. It refers to the believer's status. All must be "in Christ".

Ques. Do you not connect that with the work of God in us?

J.T. It is presented as the effect of Christ having been made sin for us. I think it is the value of the death of Christ that is before us rather than the work of God in us.

Ques. Does not "that we might become" suggest something in addition?

J.T. Well, I think it is what I am as having faith. I think it refers to the value of the work of Christ.

A.M.H. Would you go so far as to say that any one now is the righteousness of God in Him?

J.T. I think it has the future in view -- what God will set out by-and-by as the full product of the work of Christ; all that one would emphasise is, how God has called attention to the full value of the death of Christ. "Him who knew not sin he has made sin for

us, that we might become God's righteousness in him".

A.M.H. The beginning of His work, and then the final issue.

J.T. Yes, but the work of God in us also has to be taken account of. It is taken account of in the heavenly city; all will be the handiwork of God, but here the one thing that the Holy Spirit would emphasise is, He was made sin for us, that we might become God's righteousness in Him.

I do not think the righteousness of God there is what He forms in me, but rather the bearing of the death of Christ; I think that should stand out.

Ques. What would you say as to Christ having been made to us "wisdom, and righteousness, and sanctification, and redemption"?

J.T. He is made unto you all that you need. The reconciliation is effected in Christ. It is there for men to come into.

H.F.N. In regard to the passage in 2 Corinthians 5, would it be wrong to shut out the thought of apprehension? I thought the apostle was describing there how he came into things. Under the effect of the love of Christ he formed certain judgments; he speaks of how he came to them. Is all this objective only?

J.T. As to reconciliation, I think it is brought in to emphasise what he has been leading up to; the highest point presented there is new creation, where all things are of the God who has reconciled us. It is augmentative.

Ques. Would you exclude then the thought of apprehension?

J.T. No; the knowledge of reconciliation sustains you so that you are free to enjoy new creation, where all things are of God.

H.F.N. Would not that be something more than what is objective? That is the difficulty in my mind, whether there is not a subjective thought as well, and the apostle describes it.

J.T. Well, the subjective is there in the sense that faith exists. But reconciliation is as perfect as it can be; it is true of you as you receive it. Thus God has reconciled you.

Rem. "Hath committed unto us the word of reconciliation" would imply that the thing is done.

J.T. Surely. The reconciliation was perfectly accomplished in Christ, and then the word of that was committed to the apostles.

J.B.C-l. In 2 Corinthians 5, while the apostle leads up to new creation, and he indicates the way into it, the subject is really reconciliation. He has got more to say about reconciliation in that chapter than he has to say about new creation.

J.T. I think the leading thought is new creation. The fact that he says so much about reconciliation indicates that the Corinthians were not in accord with it. They were going on contrary to it. Indeed, there are hints throughout this letter of what is beyond, and that is of great importance in the letter. The apostle touches on advanced features of the truth that he would enlarge on were the Corinthians able to receive it. There is something that he must enlarge on, namely, reconciliation.

J.B.C-l. Well, that is what was in my mind. I was thinking of what was said on the question of apprehension. It was a little difficulty to me that apprehension was shut out. I think I can see your point that in speaking of new creation other conditions had to be introduced.

J.T. He brings in reconciliation as already effected, "who has reconciled". When he says, "There is new creation", that is abstract, but he does not say, There is reconciliation. He does not speak of it abstractly; "who has reconciled us".

Ques. Would you agree that we might say that it is new creation in the believer's apprehension of it?

J.T. He presents it in an abstract way: "If any

one be in Christ, there is a new creation". The point is not he is that, but there is such a thing as that. But as regards reconciliation he says, "who has reconciled us".

M.W.B. Could you say a little as to the difference between being justified and being reconciled?

J.T. A justified person is one against whom there is no charge, but in reconciliation I am retained before God for His pleasure. Justification exonerates you, but reconciliation detains you for God. He keeps you for His pleasure. The believer is thus available to God; he is suitable for any place that it may please God that he should fill, or any function he should exercise.

Rem. It rather verges on the thought of acceptance.

J.T. Pretty much. One is, I am free of all charge against me, but then I am kept before God, and He delights in me. This is objectively true of me as a believer.

A.M.H. Is that why it is presented in Romans as, "Reconciled to God through the death of his Son"; His Son brings in the thought of His pleasure?

J.T. I think that is right. Whatever my apprehension as a believer, God is taking account of me in relation to what is effected, and the more my mind apprehends that the more restful I shall be and the more at home I shall be with God, and so the more suitable for His purpose.

Ques. You would say that every believer is reconciled in God's sight, but new creation needs to be known for the enjoyment of it?

J.T. But then another thing arises, and that is, there is new creation. New creation is not said to be through the death of Christ; it refers to what is effected in us. "We are his workmanship, having been created in Christ Jesus". Here the full truth is stated; Ephesians 2:10.

Ques. You look at reconciliation entirely from God's side?

J.T. It must be. It is a question of His mind as regards the believer, now that Christ has died. The distance was on account of my state; this being dealt with in the body of Christ's flesh, through death, I am before God to His entire satisfaction.

Ques. On our side would you say we respond?

J.T. Yes. The measure in which I am formed is the measure in which I take it in; reconciliation is the basis on which God works in me. He is now working with material wholly suitable to His purpose.

D.L.H. Would reconciliation be connected somewhat with the burnt offering, and justification more with the sin offering? I mean, you have in the burnt offering acceptance and pleasure, while in relation to the other there is complete clearance.

J.T. I suppose that is so in a sense; but "made him sin for us" (2 Corinthians 5:21) is, I understand, the sin offering. However, the fact stands that reconciliation is effected through death, but it must necessarily go on to what Christ is now as representative for us.

Ques. What had you in mind as to the conditions at Corinth indicated in this letter that necessitated the apostle saying so much about reconciliation?

J.T. Well, they were not pleasing to God in their ways.

Rem. The solution would lie in being conformed to the image of God's Son.

J.T. But there you come to purpose, which goes further.

Ques. In what relation does the thought of new covenant stand to reconciliation?

J.T. That is what God is towards us. Reconciliation is on the line of what we are towards Him.

Ques. I meant rather in the way of our reaching it in soul history.

J.T. I have no doubt that we enjoy reconciliation

in the measure in which we apprehend God's love to us, but you see reconciliation applies to every one and everything. It is in that way God is dealing with what is pleasing to Him, and therefore He is free in His material, in what He is using; so He is building us up in one thing, and He will work in Israel in connection with another thing -- all in keeping, of course. And then, not only persons are reconciled, but things are to be reconciled; hence it must be what is effected through death. Everything is taken up on that ground. Thus God is free to work out His purpose. Christians are reconciled in one body; Israel in twelve tribes.

Rem. There could be no moral work in things.

J.T. No. They are taken up in Christ on the ground of His death. Things as well as persons will be brought practically into accord with God, reconciliation being the basis. Everything has come under Christ for God's pleasure. "For thy pleasure they are and were created".

J.B.C-l. How are we to view the gift of the Holy Spirit in connection with what you are saying? Is it on the ground of reconciliation that the Holy Spirit comes?

J.T. Well, quite. God gives men the Holy Spirit, and of course the Holy Spirit operates on this line; but you must have the thing as light in your soul first.

Ques. When you have the light of that in your soul, should there not be the moral correspondence?

J.T. Surely. That is what there was not in the Corinthians. That is why the apostle says so much about it.

Ques. Would you say that reconciliation was a work done for us, and new creation a work done in us?

J.T. Truly. So that a new creation is brought in in chapter 5 as a thing existing -- there is a new creation -- but chapter 12 brings in the man.

Rem. That is the new creation line.

J.T. Yes, but you see it is a man now. It is new creation in its highest form, as you might say, because Adam was the top stone at the outset, and so now a "man in Christ".

Ques. Am I right in saying that reconciliation would set me free so that the work of God might go on unhinderedly?

J.T. That is right. Then in chapter 12 you have the man. And mark! the apostle does not develop this great truth of the "man in Christ", but it is brought before us so that we might have our minds upon it. What was urgently needed at Corinth was evidently the new covenant and reconciliation, but then God would have us to be occupied with what is beyond. Hence in Numbers 15 you have in the midst of abounding failure, "When ye be come into the land ... which I give unto you", without any reference to what had happened; God would have His great purpose before His people; so any one in Corinth who loved God would appreciate this remark about new creation, and they would pay attention to what the apostle said about the "man in Christ".

Ques. Is there a practical side to reconciliation?

J.T. There is -- that you might be moving about here for God's pleasure.

Rem. I was thinking of the word, "Be reconciled to God". Does not that necessitate some sort of change?

J.T. It is a general statement -- "Be reconciled" without saying who are the persons addressed. The reconciliation exists and it is for men to come into it -- to receive it -- thus they are reconciled to God.

A.S.L. You could proclaim it in the gospel as the pleasure of God that men should be reconciled.

Rem. From the order of the scripture it seems that the apostle leads up to the terminus of the line

of responsibility before he takes up the side of new creation. I refer to the judgment seat of Christ.

J.T. But then he refers back, "Who has reconciled us", so he really goes back to the responsible side.

Rem. And a person in the present gain of the judgment seat of Christ would be in conscious reconciliation.

J.T. The apostle laboured that whether present or absent he should be agreeable to the Lord.

Ques. Would Enoch be a practical illustration of reconciliation?

J.T. Yes. We have now to see what a "man in Christ" is. It is not only that there is new creation, but a "man in Christ", known to be such.

Ques. Do you make a distinction between new creation in chapter 5 and a "man in Christ" in chapter 12?

J.T. New creation is the divine thought. All things have become new; that is, the whole environment is new. But then, think of a man in that!

Ques. Would it be right to say that reconciliation is a question of standing, not of state?

J.T. It is presented objectively. It is to be received.

D.L.H. I thought it was just the other way about, and that reconciliation did connect itself somewhat with state -- "that we might become". It stands in contrast with a very evil state -- "alienated and enemies in mind". Both these thoughts refer to state and not to what I have done.

J.T. That is so; believers become the righteousness of God in Christ; but in itself this is effected in Christ's death.

D.L.H. Surely, but the whole of that condition of things is brought to an end in the death of Christ; I mean, the man who was an enemy is removed in that way in judgment, but in view of a new and totally different state -- "that we might become God's

righteousness" -- the very opposite of the man who is alienated and an enemy.

J.T. Yes, quite; but it is the effect of the death of Christ. What underlies it so as to bring you into it is another matter. The point is what is effected in the death of Christ. If you do not distinguish you may put everything under one head; there is the effect of the death of Christ and there is new creation. The Holy Spirit says, "If any one be in Christ, there is a new creation". He refers to an order of things that is wholly new and of God. But in chapter 12 he brings in a man; you do not get that in chapter 5. It is "any one" -- "If any one be in Christ".

D.L.H. You get a concrete person in chapter 12.

J.T. Yes. Adam had his place in the general thought of creation, as in Genesis 1, but in chapter 2 he stands out in his personal dignity.

A.M.H. I want to be clearer as to the element of pleasure in reconciliation. Is it in another Head? I was thinking as to whether it is not a divine thought set forth in Christ to be effected by a state being produced in me.

J.T. "Reconciled in the body of his flesh through death": I think it is well to keep to that.

A.M.H. I think I see that, but there is something I cannot quite grasp as to there being no subjective side; for instance, the whole world is provisionally reconciled, yet you could not say unconverted men are, but as soon as there is faith there is something subjective, is there not, as linking us with the work of Christ? Then, as you say, reconciliation is a means to an end.

J.T. It is a means to an end. God brings in everything on that basis. He does something in me and something in you. He is working out one thing in the assembly. He has pleasing material. In Israel He will work out something else.

J.T. The reconciliation of the world is provisional.

J.B.C-l. Reconciliation is therefore brought in in order that we might not appear except for the pleasure of God.

J.T. I think that is right -- that I might be free in my mind and conscience and affections for the new thing; there is nothing to disturb me in it.

J.B.C-l. When you come to chapter 12 and speak of a "man in Christ" you get God's full thought. Reconciliation prepares you for that.

J.T. You are available to Him. He is operating with material, so to speak, that is pleasing to Him. As a believer I am regarded from the outset as reconciled; there was much that had to be displaced, but reconciliation was there.

Rem. So that primarily you say reconciliation is an objective thought presented in the gospel. Then what brings me into the good of reconciliation?

J.T. You come into it by faith, but, like everything else, you only enjoy it by the Spirit. Even forgiveness you do not enjoy rightly except by the Spirit. What an immense thing God has effected! Not only has He removed the sin of the world, but He has brought in all things for His pleasure. The material is all pleasing to Him. In a general way it has to be said of us abstractly, because of our practical state, but it is the basis of God's operations.

Ques. Does the natural creation in Genesis 1 and 2 help us?

J.T. I think we may take it as a pattern, as we have been remarking. The man stands out in it under the general thought in chapter 1, but in chapter 2 he stands out in his own dignity.

Ques. What do you understand by the ministry of reconciliation that was given to the apostle? What was the object of that?

J.T. I think you have it here -- that men might be brought to what God had effected in Christ. I

think he presented Christ as having effected righteousness, and now before God.

Ques. You have spoken several times about reconciliation being effected by the death of Christ. I should like to ask whether it is right to take account of Christ out of death as having effected reconciliation, because it says in Colossians, "By him to reconcile all things unto himself". The Lord Himself stands out of death before God.

J.T. "You ... hath he reconciled in the body of his flesh through death, to present you holy and unblamable and unreproveable in his sight". He has reconciled us so that He might present us.

Ques. Does it in any way involve our link one with the other?

J.T. You get that in Ephesians. In Romans we receive it; God effected it through the death of His Son when we were enemies. In Colossians it is, "In the body of his flesh through death". In Ephesians it is, "Reconcile both ... in one body". That is where He has reconciled Jews and Gentiles; but it is "by the cross". Reconciled in one body will not be said of Israel in the future, although they too will be reconciled. We are reconciled in one body, but they, as a nation; but whether they or we, it is through the death of Christ.

Ques. Does "a man in Christ" imply the thought of formation?

J.T. It does, only it is the result that is before us here, not the work that produced it.

Ques. Do you connect it with the thought of full growth?

J.T. You do not bring in development now. That is all past. In the first epistle he occupies us with growth, because he is dealing there with their practical state; but here he is occupied with the result that God had in mind. There is one man -- he tells us he knew such a man as that -- a "man in Christ".

Ques. Is this the only kind of man who could go into the third heaven?

J.T. God would indicate here what is His thought for men, that is, for us. "Caught up to the third heaven" -- think of the elevation of it!

Ques. Would you say reconciliation is administered through our Lord Jesus Christ, while new creation is formative work?

J.T. Yes, quite.

Ques. Is the ministry of reconciliation that we may understand how God could act according to His pleasure?

J.T. I think it is. He is dealing with me on that ground.

Ques. Would you say that justification would vindicate God in relation to His wilderness ways, and reconciliation has in view the vindication of God in regard to the purposes of His love?

J.T. Well, I suppose that is right. The fact that it is connected with new creation would bear that out.

Ques. What is meant by "putting in us the word of that reconciliation"?

J.T. I think that is apostolic.

Ques. How would that work out?

J.T. The word is the expression of it. There is the "ministry" of it and the "word" of it.

Ques. What Paul speaks of here was an ecstasy, was it not?

J.T. Well, it would be, but it was more -- Paul was "caught up". In chapter 5 he speaks of being beside himself to God, but this is more.

Ques. I suppose the apostle was not conscious of anything else, was he?

J.T. Not then. He did not know even if he was in the body.

Ques. You suggested just now that the apostle did not enlarge upon the truth of the "man in Christ" here. Where would you go for that?

J.T. I would go to Ephesians.

J.B.C-l. You spoke of the new creation, and then of the "man in Christ". You said that there was more in "the man in Christ" than in new creation. A remark was made in connection with the work of God -- what God does in our souls. Would it be right to speak of new creation as the work of God in our souls?

J.T. I think you have to think of new creation in its completeness; that is what Genesis 1 and 2 present. In 2 Corinthians 5 it is, "There is a new creation". I think, not only of what is literally incomplete now, but of what God has had before Him -- the complete thing. That is how I apprehend it, because in Genesis 1 what strikes you is that God made one thing one day and another thing another day, but He completed the thing; "God saw every thing that he had made, and, behold, it was very good".

Ques. Was the man the complement to it?

J.T. He was the top stone of it, and that is what God would present; that is what He has before Him. There are "things", but they are all the environment of the "man in Christ".

Ques. Would you say that reconciliation touches our body, but that new creation is more a spiritual thought?

J.T. The body is included in both -- we shall have new bodies. "You hath he reconciled". It is a great thing to see that God has secured all in that way, so that He should work out His thoughts; hence, "to present you holy", etc. What He effects is based on reconciliation.

Ques. But you say that the work of God in our souls is "new creation" work.

J.T. It is, but I think we ought to take account of new creation as a new creation -- complete. "The

old things have passed away; behold, all things have become new".

Ques. The work in our souls is a part of God's work in new creation?

Rem. I once heard it said that new birth is a part of new creation.

J.T. Oh, but generation is not new creation. There you come to another line, which is parallel.

Ques. Would you give us a word or two on Ephesians?

J.T. If you read the first half of chapter 1 you will see what God had in His mind before the world was. That gives you the clue. Think of that! No finite person can take in eternity; we cannot compass that, but our minds can rest on "the foundation of the world". God had something in His mind before that event.

H.H. Why does the thought of paradise come in here?

J.T. I think it refers to the blessedness of the place.

H.H. Is that a development of what you get in Luke 23 and further in Revelation 2?

J.T. Quite.

Ques. Would you speak of the third heaven as the elevation?

J.T. It shows the position you are brought to, the exaltation involved in the purpose of God for us.

THE ASSEMBLY AS SET UP UNDER PAUL'S MINISTRY

Acts 17:1 - 4; Acts 18:1 - 11; Acts 20:17 - 38

J.T. I would suggest that it may be helpful to consider the assembly as seen at Thessalonica, at Corinth, and at Ephesus. From these scriptures, taken rightly in connection with the epistles that refer to them -- Thessalonians, Corinthians and Ephesians -- we may see what the assembly is as set up under Paul's ministry.

The epistle to the Thessalonians teaches us what the assembly was in its beginnings as marked by youthful freshness and vigour; the assembly at Corinth serves to indicate what it is in connection with the testimony here in this world, and the assembly seen at Ephesus indicates what it is in connection with the future; "to him be glory in the assembly in Christ Jesus unto all generations of the age of ages". It was in my mind to consider the assembly in these connections, so that we might have an increased apprehension of what we are called to. I observe in moving about among the Lord's people many who are possessed of the idea of a congregation only, and with little conception of what it is to assemble. The Lord, in speaking of the assembly, said that the gates of hell should not prevail against it, and that is another feature of it.

A.E.F. Is the thought of the building one aspect of the assembly?

J.T. The Lord said, "On this rock I will build my assembly".

A.E.F. You were saying that a great many of the Lord's people had the thought of a congregation and not of the assembly; does that result from not

realising that the Lord is building up His people in what is spiritual?

J.T. Yes, and that those who form it are not only living, but intelligent. Paul says, "I speak as to intelligent persons", 1 Corinthians 10:15.

A.E.F. The Thessalonians were a wonderful company. They "turned to God from idols, to serve the living and true God".

J.T. Yes. The apostle in his short visit among them had not only opened up what we have in Acts 17, but he must have opened up the full revelation of God and His Son. The Thessalonians were awaiting His Son -- God's Son -- from the heavens, showing that they were set up in relation to divine Persons. It is with that in view that one suggested these scriptures. Most of the Lord's people, in regard of what is collective, have very little thought beyond a congregation, so that we are but little removed in this respect from what is around us. A congregation is not what the Acts presents to us; it presents an assembly.

J.McM. What is the difference between being assembled and gathered together?

J.T. Being gathered together is very near to the thought of the assembly; it is a mutual thought; still the word 'assemble' implies that we are together intelligently as in relation to each other. In Acts 1 you have the statement made of the Lord, "being assembled with them" (verse 4); in verse 6, "they therefore, being come together", He spoke to them about the coming of the Spirit. When they were gathered together they asked Him about certain things; this might correspond to a meeting for prayer. One's thought was that we might see briefly what the assembly was as seen in these three localities, so that we might learn in what is presented how to assemble, and hence how to be in the assembly and of the assembly, and what we are as of it.

First you have in Thessalonica the work of God developing in a few weeks. The apostle, it says, "went in among them". In going in among them he acted somewhat in accord with the Lord during the forty days; He assembled with them. He moved about among them, and in doing so He would convey to them what it was to assemble. That is a point of great importance to note in regard of this subject, and it is well for young Christians especially to take account of how experienced ones act, because in the epistle to the Thessalonians the apostle says, "Ye became followers of us", and in their turn they themselves became models, "ensamples to all that believe in Macedonia and Achaia". Then further it says, "Ye, brethren, have become imitators of the assemblies of God which are in Judaea in Christ Jesus". In that way the principle of example in spiritual things is set up in the Acts, and the principle, too, of following an example. Christianity is based more on that than on precept. The Lord brought in divine thoughts from heaven and exemplified them in the midst of His people, and the disciples thus became children of wisdom. In those who followed after the Lord -- the apostles -- the same thing was carried on, so that in a place like Thessalonica the disciples took note of what Paul did as well as of what he said.

E.B.G. There is not much record of what the Lord did during the forty days?

J.T. There is considerable if you take the four gospels. Take Matthew; in that gospel He maintains a certain distance; He takes the attitude of royalty; He sends a message to His disciples to tell them that He would see them in a certain mountain in Galilee. He does not go into the midst of them, but "coming up spoke to them, saying, All power has been given me in heaven and upon earth". He is setting before them the principle of administration, and so maintains

what you might call a certain dignified reserve. In Luke He comes among them -- "he himself stood in their midst" -- and impresses upon them that He is a real Man: "a spirit hath not flesh and bones, as ye see me have", and so He shows them His hands and His feet, and eats before them. And then, having already expounded the Scriptures to two of them, He opened their understanding, that they might understand the Scriptures. All these things happened after He rose, and were for spiritual education.

E.B.G. I was thinking rather of what you said, that it was more by example than by precept that we are taught. Did you speak of that in connection with the Lord during the forty days?

J.T. Yes, I did. They were in the habit of assembling, according to the Acts. Peter says, in regard to the apostle who was to be appointed in the place of Judas, that he should be one of those who "have assembled with us all the time in which the Lord Jesus came in and went out among us", so that the principle of assembling had already been brought forward; but in the forty days, I apprehend, the greatest impressions were given, because He was forming them inwardly for the assembly. We have not any definite word as to His assembling with them during the period of His public ministry, but we do have it in Acts 1. He, "being assembled with them, commanded them", etc.

J.McM. In what way were the Thessalonians imitators?

J.T. I think it suggests how young believers are led on by example -- following those through whom the light has come to them. It is quite of God that we should take note of those through whom the light comes to us, and see what they do. But then the apostle goes on to say "and of the Lord", "Ye became our imitators and of the Lord". If we followed the Lord first and then another, it would be

to tend to apostasy; but to follow another and then to follow the Lord is another thing.

Ques. Would it be diverting if you were to give us the education in Mark's account of the forty days and of John's account?

J.T. Mark has in view that we should know how to be Levites. He tells them to preach the gospel to all the creation, and it says that He gave them power to cast out demons in His name; then He sat at the right hand of God, and it says that the apostles went forth preaching everywhere, the Lord working with them. This is to fit us for levitical work. John's account would establish us here as worthy of His confidence. We are not much, even if we have the instructions of Matthew, Mark and Luke, if we are not trustworthy -- if He cannot confide in us. The Lord says to them in John, "As the Father sent me forth, I also send you. And having said this, he breathed into them", and said, "Receive the Holy Spirit"; then is added, "Whose soever sins ye remit, they are remitted to them", that is, He gives them, as it were, a signed cheque to be drawn to any amount. One of the greatest and most important features of our position is that we are to be trustworthy -- that the Lord confides in us.

W.J. Is that why you get "friends" in John?

J.T. I think so. You get the expression in Luke too, but particularly in John.

S.B. At the commencement of the same gospel we read that the Lord did not commit Himself to man.

J.T. That is it; He did not trust Himself to man, but in chapter 20 you have those to whom He can commit things.

E. Is that what you find in Thessalonians?

J.T. I think that what was developing amongst them was the "work of faith and labour of love, and enduring constancy of hope of our Lord Jesus Christ, before our God and Father". Wonderful result of a

few weeks' growth! Thessalonians sets before us a company of young Christians laying hold of divine ideas at the outset. They are addressed as the "assembly of Thessalonians in God the Father". No other assembly is addressed in that way, for the reason, I think, that God would signalise them on account of the rapidity of their growth. He saw that the working of the divine nature in them had developed rapidly.

W.J. Is that applicable to every assembly -- "in God the Father"?

J.T. I think it means that they were peculiarly lovable -- "beloved of God". I connect it with the statement in Hosea, "When Israel was a child, then I loved him". It was what the young assembly was to God as developed normally in love and intelligence.

Ques. Would they be conscious of their position?

J.T. You will remember what is said about the company in Cornelius's house: "the Holy Spirit fell on all them which heard the word". It was an energetic action of the Spirit corresponding with the action of the father on the prodigal; it says he "fell on his neck and kissed him". God has His own way of making His love known to you -- falling on your neck and letting you know that you are a special object of His affections.

Ques. You were saying that this assembly followed Paul and followed the Lord. Would you say that the Lord commits Himself to those who became models for young believers to imitate?

J.T. I think He does. It is important for young believers to take account of those through whom the light comes. We have to take account not only of what a brother says, but of what he is; the apostle says, "Knowing of whom thou hast learned". In this letter (1 Thessalonians) Paul draws attention to the type of man that he was among them. He wanted to set a right example before them, and the sequel shows

that they took note of that, because he says, "Ye became our imitators, and of the Lord". These verses in Acts 17 tell us that he went in among them. The Lord had set that example: "The Word became flesh and dwelt among us".

R.G.H. And He went about doing good.

A.E.F. These young Christians got the divine thought of the assembly from the very outset. They did not drop into congregationalism. They were preserved from that by the example of one who took character from the Lord.

J.T. Quite so. If the apostle had assumed a clerical attitude he would have formed them into a congregation.

A.E.F. The thought of the assembly in that way is that there should be reciprocity one toward another -- mutual responsibility and response.

J.T. So that in chapter 20 (to carry forward the thought) we are told that quite a few visiting brothers were present at Troas: Sopater, Aristarchus, Timotheus, etc., and the localities to which they belonged are given. Besides these brothers of note, the great apostle himself was there, and then it says, "And the first day of the week, we being assembled to break bread"; not Paul and these visiting brethren and we, but we; that is, every one who was there. Every one cost the Lord Jesus exactly the same (see Exodus 30); they were all alike in that sense. The "we" that Luke uses shakes the whole foundation upon which the fabric of congregational Christendom is built. What lies at the foundation of the assembly is the "we" of mutuality. Now I think that Paul, in entering in among the Thessalonians, would convey that to them; although he was an apostle, yet, as a Christian, he was one of them.

A.E.F. And then they became followers of the churches of God in Judaea.

J.T. Yes; and they themselves became models

to all those that were in Macedonia and in Achaia; that is district influence. There is not only the local influence, but we get here a local company exercising district influence; then in the next chapter he enlarges on what he was as having gone in among them: "For ye know yourselves, brethren, our entering in which we had to you, that it has not been in vain ... but even as we have been approved of God to have the glad tidings entrusted to us, so we speak; not as pleasing men, but God, who proves our hearts ... have been gentle in the midst of you, as a nurse would cherish her own children". That is the kind of man that the apostle was as having gone in among them. It is of great importance to notice this, because the young are coming on, and the older ones -- as the Lord continues the testimony -- necessarily pass away. Now, what example is being set to the young? As life develops, it has to be guided and moulded, and hence the great importance of models.

O.G. You would say that the apostle is anxious to develop in the assembly features seen in himself; he is calling attention to spiritual features.

J.T. Quite. And then you will notice how the apostle would call attention not only to what he was as a nurse, but as a father also. "Ye know how, as a father his own children, we used to exhort each one of you". He goes on to remark then on the fact that they had received the word, not as the word of men, but as it is in truth the word of God, and works up to the thought of God, and then he says, "Ye, brethren, have become imitators of the assemblies of God which are in Judaea in Christ Jesus". They took note of what God was doing far beyond the limits of their own country. We have to disallow sectional and national feelings. The assemblies in Judaea were far away from Greece; there were no natural links at all between them. Paul says to the Thessalonians, "For ye also have suffered the same things of your

own countrymen, as also they of the Jews, who have both slain the Lord Jesus and the prophets", etc. The Greeks and Jews were alike opposed to the testimony, and hence the futility of recognising national sentiment, because however favoured a nation may be, when the testimony of the Lord is brought to the front it will always be opposed.

Rem. It is only in the assembly that that is taught.

J.T. It is not taught in the world. One would be looked upon as a traitor in certain circumstances to disregard national feelings, but when it comes to the things of God, this epistle shows how valueless national feeling is. We see here that which would have prevented the division between the Eastern and Western branches of the church, that is, mutual regard. The assembly of the Thessalonians had become imitators of the assemblies of God in Judaea.

E.T.S. The need which sprang up in Jerusalem was used to cement the brotherly feeling.

J.T. Yes, but that came in earlier. At any rate, it was there.

J.McM. Would the apprehension of the truth of "My assembly" deliver us from national feeling?

J.T. It ought to. It is very striking that these young Christians got hold of the idea of the assembly so quickly.

W.J. Is it because it does not belong to the world?

J.T. Yes. There are "the Jews, the Gentiles, and the assembly of God".

A.A.T. Is it in the assembly that gift has a place?

J.T. Yes, that is what we get in Corinth. God has set certain in the assembly; in Ephesians they are not said to be in the assembly. In Corinthians the assembly is taken up to set before us the order becoming the house of God, so that the gifts are said to be set in it.

A.A.T. You are emphasising the gain of assembling together, and oftentimes gift has such a prominent place that perhaps we lose the gain of being assembled.

J.T. Gifts have their place, and in 1 Corinthians the subject is that of gift from the beginning of chapter 12 to the end of chapter 14; but what underlies the exercise of gift is that the saints come together in assembly. All that enters into the position at Corinth. What is emphasised in connection with the apostle going to Corinth is that he lodged with a man and his wife who were tentmakers, because they were of the same craft, so that we are obviously in the presence of something different from what we get at Thessalonica.

I.R. Before passing to the Corinthian side, should not the freshness and vigour of the Thessalonians be characteristic of the assembly today?

J.T. What you get in the book of Joshua, among many other things, is the idea of springs. Achsah says, "Give me springs of water". "And Caleb gave her the upper springs and the nether springs". The Spirit of God records that fact again in the book of Judges, and one has often wondered why it is so, why there is a second record of that simple occurrence. I think I see now the thought of it -- that the spirit of the assembly is set forth in Achsah; she had in view that there should be continual freshness, that, in spite of the decline, there should be the vigour of the spring. If you have that, you will have freshness and vigour among the saints. I have no doubt that John's ministry is intended to bring that about today. God reverted to that in Hosea when He said, "When Israel was a child, then I loved him"; at the time He spoke Ephraim had grown old; "Gray hairs are here and there upon him, yet he knoweth not", Hosea 7:9.

A.A.T. The congregational idea would contribute to that.

J.T. It would indeed. "We know that we have passed from death to life because we love the brethren". Where there is love there is freshness.

Ques. Does Judges present the parallel to these days?

J.T. Yes. At the beginning you find a mutual state of things. Judah says to Simeon, "Come up with me ... and I likewise will go with thee ... So Simeon went with him". There you have a brotherly state of things; they are acting together. The Lord had indicated who should lead, and the one who leads says to his brother, "Come up with me". That is what you begin with, but it does not continue very long, because Ephraim asserted his pre-eminence among his brethren. Judges records sorrowful decline, but the spirit that should govern the saints is seen in Achsah; she provided for freshness.

Rem. So that the vigour and freshness should be continued to the end.

J.T. Exactly. We get the same thought in the end of the book of Revelation: "Whosoever will, let him take the water of life freely".

A.A.T. The freshness at Thessalonica should have continued throughout their history.

J.T. Quite. Springs retain constant freshness, so that the assembly as "in God the Father" would suggest that they loved God and so were beloved by Him. God loves us, but He looks for our love for Him.

E.T.S. Would you say something more about Paul dwelling with the tentmakers?

J.T. It is interesting to note the difference in the divine narrative; when Paul went to Thessalonica it is said, as we have already remarked, "he went in among them", but at Corinth it is "finding ... Aquila ... and Priscilla ... came to them, and because

they were of the same trade abode with them, and wrought". He lodges with them because they were tentmakers. We have, in that way, a suggestion that there should be the absence of all that ministers to man and man's pride; he would bring down high thoughts, and to bring down high thoughts Paul lodges in a house at Corinth as a tentmaker. What room is there for human greatness in any of us in the light of that? We know the city of Corinth was famed for its architecture; it has come down to our own time. Paul, although the great architect of the assembly, is dwelling in a lodging-house as a tentmaker. Thus we learn, as we approach Corinthians, that we must not value that which ministers to the pride of man, and anything that gives him a status in the eyes of man must be rigidly refused, otherwise we do not know how to assemble.

A.E.F. If they were in line with the architecture of their city they would not appreciate the tentmaker.

J.T. That is what the apostle had in mind. The Lord had much people in that city, and probably some of them were engaged in architectural occupations; some of them were nobles, we know. At Thessalonica "of the chief women not a few believed", and they were enjoined to work with their own hands; that is remarkable; they perhaps had servants to wait upon them, but now they are to work with their hands. At Corinth he says, "not many noble", but there were some noble, and they were presently to know that the one through whom the light came to them was a tentmaker, and they had to come down to that; hence it says, "Other foundation can no man lay than that is laid, which is Jesus Christ". That refers to the order of man presented by Paul.

Ques. Had he got beyond the "citizen of no mean city"?

J.T. I think he had, and we have to get beyond anything of that kind that attaches to us, whatever it is. If we come together in assembly, as he says here, we have to disallow all these things; they were eating in groups, maintaining social distinctions; so he says, "It is not to eat the Lord's supper".

G.F. They were not in the good of his preaching; he preached Jesus Christ and Him crucified.

A.G. Would the idea of the tentmaker emphasise the pilgrim character of the assembly?

J.T. I think it does; it emphasises the unimposing character of the structure outwardly. We are a poor and afflicted people, only we have the knowledge of divine wisdom. One has to accept being in the world in a very ignominious way. Paul says, "God hath set forth us the apostles last, as it were appointed to death; for we are made a spectacle unto the world ... we are made as the filth of the world, and are the offscouring of all things", 1 Corinthians 4:9, 13. He tells the Corinthians that they had reigned as kings without them. It is not the time for anything imposing; the present condition of things around us is a direct denial of what the apostle brought in. I have no doubt that the Holy Spirit in what is written here had the whole history of Christendom in view. Architecture finds its greatest place in religious buildings.

E.B.G. I suppose that the more we see the dignity of the assembly on its spiritual side, the more we shall be prepared to take up its pilgrim character.

J.T. Quite so. Let us now look for a moment at Ephesus. It shows what the assembly is to be for God for all ages. The assembly is not mentioned in the Acts after chapter 20, showing that that chapter presents the assembly in its highest aspect. It is the "top stone", as you might say; so that the chapter begins with an embrace and it ends with the saints

falling on Paul's neck and kissing him ardently. Therefore it is a love-chapter.

Ques. Had you in mind that Christ loved the assembly?

J.T. There is a very remarkable expression in verse 28: "Shepherd the assembly of God, which he has purchased with the blood of his own"; the assembly is brought forward there in its true intrinsic value to God, "purchased with the blood of his own"; hence it is not only what it is to Christ, but what it is for God in this chapter, and it is what it is for God for eternity. If we take up the epistle and compare it with this, we find that "in the assembly in Christ Jesus" there is to be glory to God "unto all generations of the age of ages". That is, it is the vessel of the glory of God for ever.

Ques. Do you connect the glory of God with His love?

J.T. Yes, I do. You see what He gave for it; He has purchased it "with the blood of his own" expressing in the strongest way what it has cost Him.

A.E.F. I suppose the counsel spoken of in chapter 20 is the outcome of His love?

J.T. Counsel discloses what a place the saints have -- that they should be "holy and without blame before him in love"; the assembly is composed of such. The epistle to the Thessalonians teaches us what they were before our God and Father here in this world; Ephesians teaches us what we are in the counsels of God, that we shall be "holy and without blame before him in love".

A.E.F. What is the point of the prayer in Ephesians? Is it that there should be a present apprehension?

J.T. Yes; the point in chapter 3 is that you might be strengthened with power by His Spirit in the inner man, that you might be fully able to apprehend (it is not comprehend, no one could comprehend;

it is apprehend) "what is the breadth and length and depth and height; and to know the love of the Christ which surpasses knowledge; that ye may be filled even to all the fulness of God". It is all a question of the competency of the work of the Spirit in us.

J.McM. Is there any other way in which the glory of God could be displayed except through the assembly?

J.T. I think not; not fully.

J.McM. In what way is it seen now?

J.T. I think it is effected down here by the ministry of the new covenant. The love of God in our hearts is reflected in our walk and ways and works. God is thus glorified in us.

J.R.G. As formed in love, does the assembly present a trustworthy vessel? "I have not shunned to declare unto you all the counsel of God".

J.T. Yes. The vessel was great enough to receive it. Note, it is "all the counsel of God".

T.T. Is the thought here that the assembly should be characterised by giving? "Remember the words of the Lord Jesus that he himself said, It is more blessed to give than to receive".

J.T. Quite. So the messengers of the assemblies who carried the bounty of the saints were said to be Christ's glory. That is a remarkable expression.

Rem. "Whom he has justified, these also he has glorified".

J.T. Yes; so that already we are possessed of the glory. In the future the assembly is seen coming down out of heaven from God, having the glory of God, and then she is glory to Him.

R.G.H. I suppose that is where John's ministry and Paul's meet?

J.T. Just so. John brings God down here; Paul presents man to Him there.

W.J. Do you learn sonship in the assembly?

J.T. Yes. The assembly is formed of sons; that is the secret of the fact that she comes down. The assembly is formed in sonship -- what is for Him, so she comes down; that means that she has liberty; she comes down out of heaven. I think it is well to note that the saints are His inheritance; "the riches of the glory of his inheritance in the saints". Think of what we are! What I would say to every Christian is, Learn how to assemble; do not come in and sit down merely as an irresponsible person, but come in as one of the company acting responsibly and intelligently. "I speak as to intelligent persons do ye judge what I say".

WILDERNESS WARFARE

Numbers 31:1 - 7, 48 - 54

It is well known to us that the book of Numbers is distinctively a wilderness book. Being written like the other scriptures for our admonition, it particularly affords instruction as to exercise and conflict. The fact that the tabernacle was set up and the mind and heart of God disclosed, and that the people had moved on in the light of what the mountain of Jehovah represented, necessarily brought out the opposition of the enemy. You will recall how that, having remained in camp before the mountain of Jehovah for a long period, they set forward from that mount and the ark went before them to search out a resting place; and as the ark moved, Moses said, "Rise up, Jehovah, and let thine enemies be scattered". Thus the ark went before to scatter the enemies; the enemies being known to be there, they had to be scattered, in order that the people should pass on. We may reckon on this scattering of enemies, beloved brethren; indeed we could not be in the wilderness for God apart from it. It is the knowledge that the Lord goes before -- indeed, has gone before -- and that no enemy can stand before Him, which gives us resource.

But whilst this is so, we have to learn to heed the enemy; we have to learn war. You may remember that, at the outset, the Lord would not lead them by the way of enemies that they should not see war; He did not lead them the way of the land of the Philistines lest they should be discouraged. God graciously takes account of our capabilities, and He does not allow us to be tempted above that we are able. Nevertheless we have to learn war, otherwise our names will not appear in the book of the wars of

the Lord. The book of Numbers speaks of this book. We have all to face the solemn fact that identification with the testimony in this world involves warfare.

In the first great conflict, after the children of Israel came out of Egypt -- the conflict with Amalek -- God said that He would make war with Amalek from generation to generation. The believer has to learn what that means, that there is to be continual warfare with Amalek. Now this conflict with the Midianites affords perhaps the best illustration we could get of the nature of wilderness conflict. The conflict has its individual form and its collective form. The war with Amalek was an individual matter; it was a hidden thing. Some of us young people are engaged in it, and at the same time may maintain an outwardly placid exterior. We are engaged in continuous conflict within, with the flesh. It began, you will remember, after they had drunk of the water from the smitten rock. They drink of the rock, and immediately Amalek attacks, that is to say, as the young believer understands that he has the Spirit, and drinks of the Spirit, the enemy would attack him through the flesh. The conflict goes on, and there are certain features indicated in the chapter in which it is recounted which are most important to understand; I name two -- intercession and purity. Moses hands are uplifted, supported by Aaron and Hur; that is to say, you have the element of purity introduced, as well as that of priesthood and intercession. Hur means purity. It is therefore a question of your motives. You may not be intelligent as to the flesh that is working in you; you are painfully aware of it, but you do not understand its character and working. The apostle says, "I myself with the mind serve God's law; but with the flesh sin's law". He carefully distinguishes his mind from the flesh in him, for he says, "I delight in the law of God after the inward man".

Now the battle with Amalek is a continuous one, for the Lord announced that He will carry on that conflict from generation to generation. I say particularly to young people -- see to it that in your minds you are pure, and be the conflict what it may, that your conscience is good. There is a beautiful word in John's epistle: "The blood of Jesus Christ his Son cleanseth us from all sin"; it does not say sins there; it refers to the evil present in us, of sin in us, and yet the conscience can be perfectly at rest through the precious blood of Christ. It cleanses from all sin, so that the enemy is defeated. If he can succeed in creating in you a bad conscience because of the existence of sin in you, he deceives you, but the answer to all his promptings is that wonderful statement, "The blood ... cleanseth us from all sin", and thus we are preserved in fellowship; "we have fellowship one with another".

Now this conflict with Midian may be taken, as I have said, to fully represent wilderness warfare -- warfare which comes in not only after the drinking of the smitten rock (Exodus 17), but after the drinking of the well at Beer (Numbers 21); that is to say, it comes in after the believer has formally recognised the Holy Spirit here. "Spring up, O well; sing ye unto it". It contemplates the saints as collectively possessing the Holy Spirit, and accordingly the enemy attacks first in a spiritual way, and then through the flesh. Now Balaam represents the enemy's strategy from the spiritual side. You will all remember how Balak employed this man of religious reputation to curse the people, that is to say, to move God against them. Now think of the boldness of our adversary; we must not under-estimate satanic power and boldness; we may be assured of it that he stops at nothing. Contemplate the boldness of the enemy in attempting to turn the mind of God against His people; it is a blind, futile effort, nevertheless it is a

bold effort, an effort that reminds us of the nature of the adversary that we have to deal with. Israel had had opportunity to know God for forty years. And what a God! He said, "Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself"; and at the close it could be said that their raiment waxed not old upon them, neither did their foot swell these forty years; that was the God whom the enemy now endeavoured to turn against His people.

Let us be assured that that can never succeed. I know of nothing, in a way, that gives such stability to our souls as the knowledge of the unchangeableness of God. What He was for me in the cross He is today, beloved. It is the God whom we know in Jesus that Satan endeavours to turn against us, but it is impossible, and so in Romans 8 we read, Nothing shall separate us from the love of God. "I am persuaded", says the apostle (mentioning all the things that might be employed to turn God against us or separate us from Him), that nothing "shall be able to separate us from the love of God, which is in Christ Jesus our Lord".

Now are we all assured of this? I know of nothing that gives such stability to one's soul as the knowledge of God; and the knowledge of God means that you know Him, not only in His righteousness and in His power, but in His love; "The love of God is shed abroad in our hearts by the Holy Spirit which is given to us".

When the truth of the elect of God enters my soul, it makes a mark that never can be erased. Think of belonging to the elect! "Who shall lay anything to the charge of God's elect?" God's elect! It is a challenge; it refers to Balaam's effort. Whilst the challenge is unanswered and unanswerable, at the same time we have to face the conflict and the boldness of the enemy. Hence in Numbers 25, after

Balaam's prophecies are recorded, in which God's mind in regard of the people is set forth, you have the renewed effort of the wicked one. He says, If I cannot do anything against them before God, I can work through their flesh, so he taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols and to commit fornication. That, beloved friends, is where we are exposed. That is where, alas! we are vulnerable, and so there is the warfare of which I have read.

Some of us here have been recently occupied with the thought of the family. We have noted how the believer's household could contribute to the house of God -- a most interesting consideration. You recall how the principle of the household runs through the book of Genesis; how, when Methuselah was born to Enoch, Enoch began to walk with God, "And Enoch walked with God after he begat Methuselah three hundred years", we read; that is, if a child is given, the thought comes into the soul of the man of faith -- I must walk with God now if that child is to be for God; and if he is not to be for God, it were better that I never had him at all. But the possibility is that the child is to be for God, and if so, I must walk with God. So Enoch walked with God for three hundred years. What a long walk it was! But what an opportunity for Methuselah to see his father walk with God all these years. He lived six hundred and odd years after that, but in those three hundred years when he saw his father walk with God, what an opportunity he had to be a man of God! He did not see his father die; Enoch was not, for God took him. What light for Methuselah, and what light for all the children of believers if their parents walk with God.

Now the principle of the household is carried through to Noah. He found favour with God, and God told him to prepare an ark for the saving of his

house, and on the principle of faith he did so, being moved with fear. But Noah in the end did not control himself, and we cannot hope that our households will contribute to the house of God unless we know how to rule ourselves. Noah failed; he could not govern himself, but God had the thought before Him, and He never gives up a thought of His, hence He appears to Abraham. The first divine appearance that we get recorded in Scripture is the appearance of God to Abraham. He appeared to him, and the appearance implies that an impression was conveyed. So we find that Abraham commanded his household and his children after him to keep the way of Jehovah; that in which Noah failed found its answer in Abraham, so he became the friend of God. Then it says he dwelt in tents with Isaac and Jacob. Now what we find in regard to the Midianites is that they had goodly houses, dwelling places which were ornamented. Abraham dwelt in tents; that is to say, he maintained the pilgrim attitude and life -- he dwelt in tents with Isaac and Jacob. Thus what we find with Jacob is that he learned from Abraham, and that he dwelt in tents; he was "a plain man". The man who is a plain man, dwelling in tents, is the man to whom the house of God is disclosed. Jacob lighted upon a certain place, and lay down in the place to sleep; he dreamed, as he lay on the earth, with a stone for his pillow -- suited attitude to the circumstances -- that a ladder was set up, and the angels of God ascended and descended on it. He awaked, and said, "Surely the Lord is in this place ... How dreadful is this place!" But it was the house of God.

Now he is the progenitor of the twelve tribes, of the family in connection with which the house of God should be found, and so, as he dies, he crossed his hands wittingly in relation to his children. He has the house of God before him, he has light in his soul;

he knows what God has in His mind. God has a house before Him, and Jacob says virtually, If they are to be in the house of God, they must be there on the principle of divine sovereignty, and not on the principle of nature. One of the things that has wrought more havoc in the house of God than anything else is the entrance of the influence of natural family relationships. We have to learn to cross our hands if our children are to be in the house of God; they must be there according to God, and not according to nature. I cannot bring them there. I may place them in the presence of the house, but I cannot bring them in; the assembly is God's sphere, and the Lord Jesus is Son over it. If my children are to be in it, they must be in it according to His appointment, and not according to mine. I remember a brother saying that as a father he would like his children to be in fellowship, but as a brother in the Lord he could not recommend it. He "crossed his hands". In Jacob we have the principle passed on to us as to how we may contribute, through our households, to the house of God.

Then we find that same spirit in Joseph. He brought up children, his two sons Ephraim and Manasseh; he "saw Ephraim's children of the third generation: the children also of Machir the son of Manasseh were brought up upon Joseph's knees", Genesis 50:23. Then the next great principle that is brought out comes in in connection with the midwives; Exodus 1. They were faithful; they feared God and God took account of it, and dealt well with them and made them houses; not that they were intelligent as to God's thoughts, but at that time Moses was born. It was what God had before Him. His parents saw that he was exceedingly fair, so by faith they hid him three months. In chapter 6 the Spirit of God gives us the genealogy of Jacob's sons: Reuben, Simeon, Levi -- and then we get no more; we arrive

at Moses and Aaron, the sons of Levi, that is to say, we now arrive at the great product of family exercises in the two men that were to be employed of God for the deliverance of His people. Further, we get in the same chapter, in addition to these two men, that Eleazar took a wife, and Phinehas was born -- the javelin man, the spiritual leader in this conflict of which I have read; so that Phinehas also is in that way a family product, a product of unspeakable value in the house of God.

He appears in connection with this war of which I have spoken. It was he who took a javelin in his hand, when a sin was perpetrated before Moses and in the sight of all the congregation (Numbers 25); the very presence of God was flouted by the open character of the evil, and Phinehas takes a javelin in his hand, and by his zeal for God the plague was stayed.

I speak of all this so that we might see the possibilities of the family line. But the solemn thing is that whilst there are all these possibilities, yet where sin is sanctioned and where the principles that govern the house of God are not maintained, the guilt of Balaam finds a ready response in the recognition of family status and social intercourse. I speak in a simple and practical way, but unless we learn that our households are to be on the principle of death and resurrection, we shall allow in them what the teaching of Balaam can effect, namely, intercourse on social ground and not on spiritual ground.

I want to show you now in a brief way how the war was carried on. Notice the recurrence of the word 'war' in the passage I have read (chapter 31). I want to point out first of all that the officers -- captains of thousands -- who had led in the war come to Moses and say, "Thy servants have taken the sum of the men of war which are under our charge, and there lacketh not one man of us". It is a very great result if a man is not lost -- wounded he may be,

perhaps, but yet preserved. I desire specially to call attention to that, because in conflict the desire to get rid of certain ones is sometimes present. But the leaders say, We have not lost a man. I would like to have that before me; there must not be a man lost. We get a perfect answer to this in 1 Corinthians; the greatest offender is preserved; indeed, the apostle had to urge them in the second letter to restore him. He is not lost. The thought that Paul had at the outset was that the flesh might be destroyed but that the spirit might be saved in the day of the Lord Jesus. We do not want to lose anyone, but if we are to have them, we must have them in self-judgment, in unsparing self-judgment, for that is how we are to be together. So the officers say, We have made a count, and we have not lost a man. To my mind that is a very great point. It should be before us, dear brethren. The exercises will go on while we are down here -- exercise and conflict, but we should have this great principle before us, that in the war no one must be lost. As it was said to Paul, "And lo, God hath given thee all them that sail with thee", Acts 27:24.

One other thought: the conflict results in contribution to the house of God. Read verses 50 - 53. We see there the aggregate of the spoil, but the aggregate is made up by each one taking spoil for himself. What have you got for yourself? What have you got out of it? Every exercise that comes up is intended to issue in spoil, and it is for each one to get something for himself; then we can count and see what the aggregate is. So we read that Moses and Eleazar the priest took the gold of the captains of thousands and of hundreds, and brought it into the tabernacle of the congregation. The company is all the richer for it; the exercises result in the enrichment of the company. If not, the conflict, so far as you are concerned, is in vain; but if I have

gained, and each one in the company has gained, there will be an aggregate which will be an enrichment, and a memorial for the children of Israel before the Lord. This applies to the present time; there is a memorial for us before the Lord. It humbles us to think of the conflict, but we may rejoice in the grace that has enabled us to gather spoil, so that the company is enriched.

Through the war we gain spiritually, but this is as we recognise that the weapons of our warfare are not carnal; we must learn to disregard all carnal weapons. As I learn war, I become one of the warriors of the Lord in the wilderness conflict; at the same time I gather spoil, I become spiritually enriched, and as each of us is spiritually enriched, the company is enriched, and there is a memorial in the company before the Lord.

FROM DARKNESS TO LIGHT

Mark 8:22 - 26

There are two features which mark the gospel that I wish to refer to this evening amongst others, namely, that on the one hand, God in announcing His glad tidings draws near to men in Christ, so as to encourage confidence in Himself; and on the other hand, that He works in men.

First, He would draw near to men in such wise as to disarm prejudice and induce confidence and self-judgment. Luke has this line particularly in view in his gospel, so that he presents the Lord as coming in in the simplest possible way, as the angel announced to the shepherds, "For unto you is born this day in the city of David a Saviour, which is Christ the Lord". The shepherds were abiding in the field, keeping watch over their flock by night, "and lo, an angel of the Lord was there by them". He was there to announce to them this wonderful news.

And so throughout Luke's narrative we have the Lord coming near to man. He would go into the house of any one who invited Him; even if a proud Pharisee, such as Simon (chapter 7), invited Him. He would go in, in order to bring the wonderful grace that He had brought to earth to that man. Simon invited Him in a patronising kind of way. The Lord of glory was there. Simon did not know it, but He was there, and He brought to that board all the grace of heaven. He brought it there, and Simon could have it; He had brought it into his house, to his table. It was there for him, but Simon did not know it; he did not avail himself of what was there. Michael and Gabriel knew what was going on -- they knew who the Person present there was; Gabriel had announced His coming to Mary; they would, as

we may well assume, wonder at the Pharisee. The Lord of glory was there at Simon's table, but Simon did not know Him; he was utterly heedless, neither realising his own need, nor the grace that had come near to him.

"Simon", the Lord says, "I have somewhat to say unto thee". Hearer, place yourself now in Simon's position. The Lord says, "There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both". Note the word 'frankly'. The grace of heaven had come nigh; it was by him. Sinner, the Lord would speak to you now. In Luke things are made present. The angel says, "Unto you is born this day". I say to you tonight, on the authority of Scripture, that not only is the Saviour born to you, but He has died and risen and gone to heaven. There could not possibly be a greater offer to you than this, for Christ, in whom is redemption and who gives the Spirit to men, is presented to you today. Are you prepared to receive Him? Simon was not.

The Lord, when He spoke at Nazareth, said, "This day is this scripture fulfilled in your ears". But it is one thing to have it fulfilled in your ears, and another to have it fulfilled in your heart. Is the scripture that announces forgiveness fulfilled in your heart? Forgiveness is preached to you; "through this man is preached unto you the forgiveness of sins". "Simon", says the Lord, "I have somewhat to say unto thee". And so He would speak to sinners here now. You owe five hundred pence, although perhaps on your own reckoning you owe but fifty. The woman owed five hundred; forgiveness is for her; her five hundred pence is wiped out, and your fifty pence debt is wiped out; you are both in the same position; both debtors were forgiven, for that

is God's attitude today in grace. Not that Simon's debt was just a small debt. Another Pharisee, in a later day, who had come to reckon up his debt, said he was the "chief of sinners", 1 Timothy 1:15. Think of the depth of self-judgment that marked that man, who had called himself a Pharisee and the son of a Pharisee! Simon's estimate of himself could not be God's estimate; but whatever it was, the Lord said, "When they had nothing to pay, he frankly forgave them both". So that remission was announced to Simon at his table. What an opportunity for him God remitted His claim against Simon. Think of the claims God has upon every one of us -- all guilty before Him; He remits those claims. He can do this righteously, for Christ gave Himself a ransom for all. The Lord directed "that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem". Consider it! God remits His claim against you through the death of Christ, that He might give you the Holy Spirit and that you might be free to serve Him.

That is how the matter stands. Luke pursues that line. And when afterwards the house is brought in, he says, "Come, for all things are now ready". But alas! they all began to make excuse; then the master of the house says to his servant, "Go out quickly into the streets and lanes of the city, and bring here the poor and crippled and lame and blind", Luke 14:21. Now think of the forbearing grace of God, as Luke presents it. The city was Jerusalem, where Jesus had been put to death. The leaders had already been addressed by God's messengers -- the prophets -- and they had killed one after another. Now God says, "Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind". He pursues men into the lanes. The preaching was to begin at Jerusalem; whether it was the high priest,

or Pilate, or Herod, or the scribes or Pharisees -- they were all bidden. But then the grace pursued the men in the streets and lanes of the city -- "the dregs of society", as they would be regarded.

Now the other side, the second feature I have already indicated, is that the gospel involves God's work in men's souls. John presents the gospel from that side, and so the Lord, according to John, says, "No man can come to me, except the Father which hath sent me draw him". You may say, I do not realise the drawing; but if you have a thirst after righteousness, any craving after God, then I would encourage you by letting you know that that is the effect of God's work in your soul. God is working with you; the very fact that you are here tonight may be taken as an evidence of the work of God in you. If you have come to spend an hour religiously there is no moral value in that; but if you have come with any kind of desire to hear the word of God, then I say, God is working with you. The flesh would not have brought it about; it is the work of God.

Now there is a third feature mentioned, and that is what you get in Mark; that not only has God drawn near to man, but that the evangelical spirit is in the world today. What you see here in chapter 8 is that others brought the blind man to the Lord. It does not say the Lord found him, nor does it say that he sought or found the Lord. "They" -- whoever they were -- brought him to Jesus. God's work in His people leads them into sympathy with you; I believe that God would effect in us all that evangelical spirit. The need around us is appalling; there is blindness, deafness, dumbness and lameness; there is leprosy and palsy and what not. All these spiritual maladies prevail; have we got a heart? Here they bring him to the Lord. Those who brought the blind man to the Lord had an evangelical spirit.

Having said that I shall dwell now on how the Lord treats this blind man. Those who brought him besought Jesus to touch him. There is not one Christian here who may not be engaged in this blessed work. There is no gift necessary for it; not but that the Lord furnishes every one with a certain gift, for every one of us has received grace according to the measure of the gift of Christ (Ephesians 4:7), but for such work as this you do not need a special gift. What you need for it is a love for souls. As we Christians know, there are such things as love to God, love to Christ, love to one another; but then there is also the love that God has manifested to the world. It is a love that rises above the sin of the world and takes account of the need of men; it is, in other words, what we may call an evangelical love. The apostle, writing to Titus, speaks about "the kindness and love to man of our Saviour God", Titus 3:4. That is the love that takes account of need as it is in men, whoever they may be. God is no respecter of persons, and therefore there is not a believer in this company or in the world who may not be engaged in the service indicated in verse 22. "They bring a blind man unto him, and besought him to touch him". We can all do that service; it may be wife, or husband, or child, son or daughter, neighbour, employer or employee -- we can bring them to the Lord, we can pray for them. Every one of us may be engaged in this service of which Mark speaks.

So they brought him to the Lord, and besought Him to touch him, "and he took the blind man by the hand, and led him out of the town". Towns have in modern days assumed great proportions; there are far more people living in cities and towns than years ago. We have huge cities, with millions of people, and these cities we know have become centres of sin. God calls our attention in Revelation 11 to His "two witnesses". They witnessed every day for

one thousand two hundred and sixty days -- witnessed for God. The "beast" arises and slays them, and for three days their bodies lie in the street of the great world-city. We are told what that city is "which spiritually is called Sodom and Egypt, where also our Lord was crucified". Does not that touch your heart -- "where also our Lord was crucified"? It is very important for us to understand things spiritually; then we shall see the true moral character of things in the cities, and the danger that they afford to the young, indeed, to all of us.

The Lord took the man by the hand, and led him out of the town. One would love to see this in many. Everyone knows how many have been destroyed spiritually in the towns. The Lord takes this man out of the town. Young men, young women, beware of the towns! Satan is working in these places; you do not know "that the dead are there". The "strange woman" resides there, with all her allurements -- in the theatre and in all other shameless places, but "her guests are in the depths of hell". So you have in Luke 8 the man who came out of the city, who had devils a long time, and wore no clothes. The enemy himself has designed some of the shameless costumes that people wear. The shamelessness of modern times issues from that city in France which, like Corinth of old, is famed for its wickedness.

The Lord took the blind man by the hand and led him out of the town. How very different from sitting in the theatre, to be sitting at the feet of Jesus, clothed, and in one's right mind, like the man who had the demons! One would warn young people. Come to the Lord; turn your back on the city. He has got all you need; He will satisfy your heart and mind. Some young people say, I must read something for my mind. There is more in Christ than can satisfy your mind. Then, as regards clothing, the

very first clothes that were ever made were made by God -- the Lord God made coats for Adam and Eve and clothed them. Modern fashions are not made in that style. God made what they needed to cover them. What do you get today? "Bring forth the best robe" What is the best robe? Get that word 'best' into your heart -- God's best. I could not define God's best; what I can do is to bow down and admire the magnitude of the grace that brings out the best robe for me.

How magnificent the gospel is! The man who was shameless, who did not live in any house -- how many there are like that -- is now sitting at the feet of Jesus, clothed; he is ready to come and sit down with the Lord's people and read the holy scriptures. He is in his right mind. That is the effect of the gospel, and that is what the man came into who was led out of the town. It is well worth while coming out of the city. Think of the city that Abraham looked for! "He hath prepared for them a city". There shall be nothing lacking in that city; it will satisfy every desire of our minds and hearts.

Then further we read that the Lord spat on the blind man's eyes. The service is rendered outside the town. Then the Lord asked him if he beheld anything; "and the man looked up". It is well when people begin to look up, because they are looking in the right direction; "Lift up your eyes", the Lord said to His disciples. Naturally we are looking down, like the woman that was bent with an infirmity; Luke 13. This man looked up, and said, "I see men as trees, walking". His view was distorted. This is the case with many a young Christian -- and many an old one, too. We may thank the Lord for having some sight, but the Lord is not satisfied with that. He would not be satisfied with our vision being distorted, our seeing things out of proportion. Many of us need the second touch of the

Lord. In the first touch the Lord did spit on his eyes; the spittle refers to the Lord's perfect humanity, and we may introduce into it the sacrifice He made, the work He accomplished, otherwise no blessing could come to us. Then He puts His hands again upon his eyes. The first touch is the Lord's identification with us in His humanity and death. How wonderful that the holy, spotless Son of God identified Himself with us in death! But He put His hand on him again (verse 25). It is the second touch many of us need. I put it to you as to whether you see everything clearly; whether you apprehend Christ in heaven, whether you apprehend the meaning of His death, and whether you see all men and all things in relation to Christ. If not, you need the Lord's hands placed on your eyes the second time.

So the Lord put His hands again upon the man's eyes, and made him look up, and he was restored, and saw every man clearly. He saw everything in its right proportions. That is what is so essential for the people of God. The gospel is not only for those who do not believe, but for those who do believe. The gospel of John was written for believers, because they did not believe enough. Why is it that so many people sit "behind"? I go and speak to them; I find that most of them are believers. Why do they not take the Lord's supper? They do not see things clearly, otherwise they would. They can give an account of their conversion, and one rejoices in that; but what about the second touch? He put His hands again on his eyes, and then he saw all things clearly. And so in regard of many other things one might mention, there are believers who do not see clearly. When a believer sees everything clearly, then he is spiritual, for the spiritual discerns all things; 1 Corinthians 2:15, 16. The second touch involves that we have received the Holy Spirit. It is a very good inquiry for every one to make, as to whether he has received

the Holy Spirit. If you have, make room for Him, so that your vision may be clear. As already remarked, it is said in Corinthians "the spiritual discerns all things".

One word more: the Lord sent this man away to his house, saying, "Neither go into the town, nor tell it to any in the town". He saw clearly, but this is not town news; it is not for the newspapers; it is spiritual news, it belongs to the house. If you have got eyesight, show it to your family. You will show it in having respect for your parents. You cannot be right outside if you are wrong in your house; but if right inside then everybody will notice a great change. You will no longer be found giving out news in the town. "Nor tell it to any in the town". You may wonder why it should not be told in the town. The woman of Samaria told the men in the town; she became an evangelist, but the Lord had a definite object in view when He warned this man about the town. To young people who have got blessing I would say, note the Lord's word and take heed, neither go into the town nor tell it to any in the town; you want to keep to the house. A believer's household is a clean place, where you can eat of the meat offering (Leviticus 6:9); the manhood of Christ is seen and appropriated there.

The end of the chapter (Mark 8) shows where we are led to. The Lord inquired of His disciples as to who He was. Peter answers, "Thou art the Christ". It is no longer men as trees, walking, but a Man in heaven. That is what the Lord would bring us to; the gospel presents that Man to us, and we are led on by the Holy Spirit, as believers, to apprehend Him as He is where He is.

SONS OF LIGHT

John 1:4; John 12:35, 36

I have it before me to speak about light. The subject is one of the most extensive that Scripture affords, and so I have no thought at all of compassing it. My desire is to call attention to it as it appeared in Christ in His path and service in this world, so that it became, as it says in chapter 1, "the light of men". You will observe that it is said the life was the light of men, and in the passage I read in chapter 12 the Lord refers to the light as amongst them. I want to call special attention to that. John says later in chapter 1, "The Word became flesh, and dwelt among us". One refers to such a scripture with a measure of feeling, because it speaks of our Lord in His everyday life. One would dwell on the fact that He of whom it is said, "All things were made by him", should be found here, dwelling amongst men; He "dwelt among us", the evangelist says. John has no thought of a visit; he presents the Lord as having come and as dwelling among men; He "dwelt among us", and he adds, "We have contemplated his glory".

I would invite attention to that word -- "The Word became flesh, and dwelt among us"; it is written for us. This gospel deals with a Person, the Son of God, and He is not to be known or understood by a passing or accidental look; He is to be understood by contemplation, for that is the word employed. "We have contemplated his glory", it says, and it was "a glory as of an only-begotten with a father". It is such an one as this, one who contemplated the glory of Christ as here among men, who writes this gospel. It is the one who knew what it was to be in His bosom; Mary sat at His feet, but John leaned on His breast.

We have been dwelling this afternoon on the Thessalonian saints; they were said to be "in God the Father". The apostle further says that they were "beloved by God". The secret of that is that they were lovers of God. Let us not rest in the thought of the supremacy of love as it is in God; let us be concerned about being lovers of God. Paul speaks of "those who love God". And so John is said to be, and speaks of himself as "the disciple whom Jesus loved". Can we doubt that Jesus loved Peter, or James, or Matthew? No; He loved them all. Why then is John singled out as one loved? Because he was lovable. He was in the bosom of Jesus; he had access to His heart, and the Lord loved him; he had contemplated the glory of the One on whose breast he leaned. John would be detained as he observed the movements of this One -- movements such as no other could exhibit. He was cast upon God from the beginning. John does not say, "The Word became man", he says, "The Word became flesh". He refers to the incarnation. The infancy, boyhood, and manhood of Christ -- all these are included in the thought of "flesh", and in all these relations He was to be contemplated.

So John takes note of things; he would observe what occurred before his eyes, and in observing, he discovered that the relations of this One, an outcast here, were as of an only one with a father. He was the object of the supreme love of heaven; the Father cared for Him as an only One. He had a glory that belonged to Him as Son, but a glory that could be and was contemplated, so that John, in a special way, became a son of light. The light was available; it appeared in darkness, and the darkness comprehended it not, but he apprehended it, and contemplated the glory of the Person, and says of Him. He was "full of grace and truth".

That is what this gospel presents to us. One would

love to convey to you by the Spirit what that life was here that is said to have been the "light of men". But I will confine myself to the effect of it on those who came under its beams, and so my thought is to trace out as briefly as possible how we become sons of light in the varied relationships in which we are found in this world; for it is obvious that if God has caused light to shine it must affect us in every relationship in which we are placed legitimately as down here.

If you look at chapter 1, you will see that what God has in His mind to reach is stated almost at the outset, namely, that there should be a family of children here in this world: "As many as received him, to them gave he the right to be children of God", as if to intimate the honour conferred on such; they should be given a title to take the place of children of God. Then again, "who have been born, not of blood nor of flesh's will nor of man's will, but of God". That is the object of the gospel, one may say, set out from the very beginning, that there should be in this world a people who received Christ; it is not here who believe the gospel; the point with John is the Person, the reception of the Person, "as many as received him".

Now I want to show you how the light affected those who came under its influence in every relationship in which they were set in this world. First of all I would refer to chapter 4, where I think we see how we become sons of light in regard to our bodies.

The Lord says in the passage I read in chapter 12, "While ye have the light, believe in the light, that ye may become sons of light". His thought was that His people should be in this world, not exactly sons of God, but "sons of light" -- that is, formed intelligently by the light, for that is what I apprehend by a son of light. So the first relation in which I am set is in respect of my body; I am in a body here; I have

got that from God. I take the woman in chapter 4 to illustrate a son of light in regard to his body. I am touching on a matter that is intensely practical, because if I am not right in regard to my body, I shall not be right in any other relation.

The epistle to the Corinthians teaches us that the body is the Lord's. Think of having a vessel here in which a divine treasure is set, as the apostle says, "We have this treasure in earthen vessels". How important, therefore, that I should be right in regard to this. In Romans 8 we are told that "If Christ be in you, the body is dead on account of sin"; that is, it is wholly indifferent, unaffected by what is of time; my body is dead; "but the Spirit life on account of righteousness", and in the power of that Spirit I present my body a living sacrifice, holy, acceptable to God.

I refer to the woman of Samaria, who came out of the city to draw water with her water-pot. Jesus sat just as He was on the well, and He was weary. The Lord knew weariness, but He was not too weary to cause the light to shine. He spoke to the woman about the living water; the water which "I shall give him shall become in him [He refers to the body] a fountain of water, springing up into eternal life". What a body! Think of the transformation of that sin-worn body, now to become a body marked by living water. So it says she left her water-pot; she caught the Lord's thought. Have we? She might have filled her water-pot, but the Spirit of God says she left it. There is a spiritual thought in that; her body was now to be the vessel, so she went into the town and said to the men, "Come, see a man which told me all things that ever I did: is not this the Christ?" The Christ is the One who can use our bodies, for it is not only that He tells us all things, but He does all things for God, and He is pleased to use our bodies for God, and that woman enters at

once on the service of God in her body. With her mouth she told the men about the Christ.

The next thought that one may refer to in regard to the light has reference to a man in his house. If I have learnt to offer my body to God as a living sacrifice, then that should be immediately manifest in my house. Those in my house will take notice of it first; so in the same chapter you have the case of the nobleman. You will remember how that his son was at the point of death, so he goes to Jesus and says to Him, "Come down ere my child die"; the Lord immediately says, "Go, thy son lives". The Lord uses the word 'son', He would have that man and his house in a new way; he would be henceforth a believer, and thus he would belong to the true nobility of God. Therefore the Lord uses another word from that of 'child'; He says, "thy son". The man went down to Capernaum to be met by his servants with the good news that his child lived. The nobleman was occupied with his own generation, but it is not to be his; it is to be God's generation, and God's generation is truly noble. So the word 'son' is used -- a son made to live by Christ. The Lord made no mistake in calling him son. Those of us who are parents, who have children truly affected by Christ, know that they are no longer merely our children; they have taken on a new nobility; no longer a child, but a brother truly. And so it says the man "inquired therefore from them the hour at which he got better. And they said to him, Yesterday at the seventh hour the fever left him. The father therefore knew that it was in that hour in which Jesus said to him, Thy son lives; and he believed, himself and his whole house".

The nobleman himself is a true son now -- a son of light in regard of his house; not only is he a believer of the word that Jesus said, but he is a characteristic believer and as such he would bring all the light of

God into his house. The Scriptures should have a great place in our houses. The law indeed enjoined that; it enjoined that the Scriptures should have a most prominent place with the head of a household and in his house. In Luke 24 the Lord said to the two who were going to Emmaus -- going the wrong way -- "O senseless and slow of heart to believe in all that the prophets have spoken!" What is all? Let us never assume that anything in Scripture is non-essential. The more you read it and understand it, the more you value not only every book, chapter, and verse, but every word in it. This man had become a believer; he had already believed the word that concerned himself, but now he is a believer. (See verses 50, 53.) John aims at making us believers. Hence this man would bring in all the light for his house; they would share it with him. Next to the assembly, I do not know anything more delightful in this world than a believer's household, where parents and children are united as believers -- sons of light in regard to our houses.

Now in chapter 6 you have the thought of light developed in regard to the testimony. If I am a son of the light in my house, then I am qualified for the testimony, and so the Lord says to the twelve, "Will ye also go away?" It was a critical time. I know of no time since I have been a believer that has not been critical; indeed, one may say that the whole period of Christianity is a crisis, and the more you face it, the more you will be conscious that every moment is critical. There is no time to go to sleep. "Watch therefore", the Lord says, "But what I say to you, I say to all, Watch". Jesus had spoken words which were spirit and were life, and it says from that time many of His disciples went away back and walked no more with Him.

There is a tremendous drift of apostasy in the world, a regular current, flowing fast, and there is no

hope of recovery. They walked no more with Him. The thing was definite, and the Lord says to the twelve, "Will ye also go away?" The twelve include those who were specially for the testimony; He speaks to every one of us, but He spoke to them as especially in it; and if any one say that he is not exercised about the testimony of God, I doubt his Christianity.

So the Lord says to the twelve, "Will ye also go away?" and Peter answered Him, "Lord, to whom shall we go?"Not to what, it is the question of a Person. Then he says, "Thou hast words of life eternal; and we have believed and known that thou art the holy one of God". It was not an instantaneous light shining in his soul, as the Father's revelation to him in Matthew 16 was, it was a past and continued experience he referred to; he says, "We have believed and known". I believe it has reference to the building up of a constitution, taking note of everything so that it fits in with the soul's growth, and when a supreme crisis comes what you have learned stands by you. Paul says, "I have learned in those circumstances in which I am, to be satisfied in myself". If you have learnt a thing, however sudden the crisis, the thing you have learned stands by you. I would ask you to look into your history and see how much you have believed and how much you have known. John will have people who know.

Now the Lord does not let the twelve pass without bringing them under review. He says, "Have not I chosen you the twelve? and of you one is a devil". Solemn word! Judas was numbered with the other eleven, but possessed of a devil! The Lord knew that and He would not let him pass under Peter's confession. You may be sure that the Lord knows our hearts, and He will not let us pass if we seek to shelter ourselves behind others who are true; He will expose us. But the true sons of light are made

manifest in Peter's confession to Christ; they are sons of the light in relation to the testimony of God, and no man can undertake to serve who has not "believed and known". It is a question of a constitution being built up by what you see and hear, so that when the crisis comes and you are tested, it becomes manifest that you have believed and known.

The next case is the man in chapter 9. You will remember that he was one in whom the works of God were to be manifested. Think of yourself -- let me think of myself -- as one in whom the works of God are to be manifested. Think of the universe: it is not said to be that in which the works of God are manifested, although it is wonderful beyond our comprehension. Think of the Spirit of God taking a poor blind man and saying that he was not blind because he or his parents had sinned, but because the works of God were to be manifested in him. So in the end of the chapter he comes out as a son of light in regard of a new order of things, for the works of God cannot be connected with this present world system; even the very heavens and the earth themselves are reserved to be burned up; but in regard of the spiritual world -- the new order which God will bring in -- it shall be said of Jacob and of Israel in that day, "What hath God wrought"! The works of God in me have reference to another world altogether, where all things are of Him.

Now without going into details we find in the end that the man is cast out. He was like a stone that the builders could not use, in correspondence with the Lord Himself, "cast away indeed as worthless by men"; so when the Lord heard that they had cast him out, it says He found him. The man had the experience of being cast out as unusable in this world. We have to come to that, "the stone which the builders rejected". When the Lord finds him He says to him, "Dost thou believe on the Son of

God?"A new order of things is in view, and the man answered and said, "And who is he. Lord, that I may believe on him?" He is ready for it. Wonderful moment for him! John presents us with one just cast out, and the other already out; the Son of God was outside; He is rejected from the beginning in John. And now He finds an outcast, and the Lord says, "Dost thou believe on the Son of God?" What a question! May we all answer it as he did: "And who is he, Lord, that I may believe on him? And Jesus said to him, Thou hast both seen him, and he that speaks with thee is he". Think of that; He was by him! Now one can understand, I am sure, the delight it would afford to the Lord to find him, as indeed it affords delight to Him today to find any one who is outside -- rejected -- an outcast, unfit for society, for man's world. Then the man said, "I believe, Lord: and he did him homage". What a moment in his soul's history! It says in the Psalms, "God setteth the solitary in families"; that is what God does. In this instance he is set in a new system, as part of the flock -- put into the great system that the Son of God is forming at the present time. He is fit material for it, and so, as I remarked, he is a son of the light in relation to a new order of things. He is intelligent as to that.

Now we get the final thought in chapter 12, where all this culminates, for John builds up a structure from the very outset, and thus if we are sons of light in these varied relations, we get them all put together in chapter 12 in the family. You will recall how the family at Bethany had no head. It was a family of two sisters and one brother -- a headless family -- and the Lord comes in. The Lord knows what the end is to be. At the beginning of chapter 11 it says Bethany was the town of Mary and her sister Martha, and it was that Mary which anointed the Lord's feet whose brother Lazarus was sick. All that happened was in

view of the company that is to be seen in chapter 12; they are all to be sons of the light; there is to be a group of them. This makes for the assembly, dear brethren; the Lord would have us as sons of light in assembly: I would plead for this, that we might realise what it is to assemble. If I have the light of the assembly, then I know how to assemble with my brethren, I know how to be with them in the assembly and how to move about outwardly as of the assembly. Directly you are a son of light in regard to it, you are the object of satanic opposition; we see this verified in the Acts. The assembly became the object of Satan's bitterest hatred. Paul persecuted it, and in Acts 12 Herod laid hold of certain of the assembly, we read, and slew James with the sword. If we belong to the assembly as sons of light, we are sure to come into conflict.

Well, the Lord walked with Mary to the grave. "Did I not say to thee", He says to Martha, "that if thou shouldest believe, thou shouldest see the glory of God?" And they did see it, and Lazarus was raised.

In chapter 12 we read the Lord came to Bethany, where was the dead man Lazarus, whom He raised from among the dead, and there they made Him a supper. Mary took a pound of ointment of great price and anointed His feet. Martha served and Lazarus sat at the table with Him. Now look at that group of "sons of light". The Lord does not give any directions. The passage brings to our attention the sons of light acting in their intelligence. God would bring us into assembly functions in intelligence. The incident is not a type of the assembly exactly, it is principally Jewish, but it serves to bring out how the sons of light act; they know what to do. The Lord says, "If two of you shall agree on the earth concerning any matter whatsoever it may be that they shall ask, it shall come to them from my Father".

Do you think the Lord would do anything less for the sons of light? He has confidence in them. He knows that what they do is right; it shall be done for them. The Lord would lead us on to know what it is to be in the assembly intelligently as sons of light. There is not a word said at Bethany as to what they should do; "there therefore they made him a supper". There is a moral state of things now among them in which Christ is supreme. What an end reached! -- a group of sons of light, acting in the intelligence of sons of light.

I would only add one word as to walking. "Walk while ye have the light, that darkness may not overtake you". John would have movement. There are many Christians in a stagnant state of things; there is no movement, or idea of walking, whereas the light has in view that there should be movement. "Looking upon Jesus as he walked". That was the light. It was light to the two who heard John speak of Him, and they followed Jesus. "I am the light of the world; he that followeth me". In chapter 1 it says He is the light of every man, but that does not mean that every man follows. The one who has the light is the one who follows, so it says, "While ye have the light, believe in the light, that ye may become sons of light". If there are any here who are in a stagnant state of things, the word to you is, Walk in the light. It is not moving aimlessly, but moving in the way a man walks who knows where he is going. If you walk in the light, you will find fellowship, and "the blood of Jesus Christ his Son cleanseth us from all sin".

Pages 189 to 272 -- "Life in an Individual and in a Company", London and elsewhere. May, 1923 (Volume 59).

LIFE IN AN INDIVIDUAL AND IN A COMPANY

John 8:12, 31 - 36; John 9:35 - 37; John 12:1 - 3

I have in mind to speak about the subject of life -- as a believer enters into it, and as it is seen in a company of believers. We have first to learn life individually, and then we gravitate towards others who have it; so that we see it in a company, and as in a company we see it in the present provisional state of things in a locality; there is the idea of life in a locality.

In this way John supports the local economy of the assembly as presented in 1 Corinthians, for outward order, as seen in the meetings, can afford but little for God unless there be life. God looks for that; He looks for correspondence in us here with the life of Christ -- the green. God looks for life; the world will abound with it soon; not only spiritually, but as righteousness prevails life in every form will abound in the world. This earth is in for a wonderful time, for God has it in mind to exhibit life. The millennial day is really in the form of an exhibition -- it is not a final state of things; it is an order of things in which God will exhibit what He can do. In removing death, and in the establishing of righteousness on the earth, God will show what He can do even on the present earth before it is changed. And God can effect more in us, by reason of our great calling, than He will effect in the future; by reason of the fact that we have a heavenly calling, and are left down here, life takes on a more dignified, and extensive, and varied form, than it will in the millennium; so that you can understand that the saints of God as left here are to know how to move about in the power of life. They are to add to it,

they enhance it by reason of their calling. It is God's thought that the present time should be a time of witness, that God should witness beforehand of the life which is held in His people by faith. We hold it by faith, and we hold it in the name of Christ, as John says in chapter 20, "Many other signs therefore also Jesus did before his disciples, which are not written in this book; but these are written that ye may believe that Jesus is the Christ, the Son of God, and that believing ye might have life in his name". The life is held in His name, but it is held on the principle of faith; enjoyed by the Spirit truly, but nevertheless held in His name on the principle of faith -- held by faith -- so that there is in us the witness before the display comes. "This is the witness, that God has given to us eternal life; and this life is in his Son".

The intention was that life should be in individuals, and also that it should be in companies, and as in companies, in localities, so that the truth of the assembly, or the structure as set up by the apostle Paul, is supported to the end by the presence of life in the saints. You see, if one go to sleep (and many of the Lord's people have gone to sleep) like Eutychus, through not being able to enjoy the ministry, if they are recovered they are presented alive. It says of Eutychus that he was presented "alive". The assembly at Troas would be wonderfully augmented by the presence of a youth like that. The boy had fallen down through negligence, but he is restored by Paul, and presented alive.

The writings of John are of such importance because they work out the great principles of life in individuals, and if I have got life individually, I stand; but if I am among those who live, I can stand much more effectively and firmly, and in a much more dignified way. Now chapter 8 is remarkable in this way, that it comes in after the Lord had

opened out the great principles that underlie life. There are new birth, the uplifting of the Son of man, living water, the quickening power of the Son, the food that sustains the life, and the Holy Spirit come down from heaven, the power for public testimony. After these principles are enunciated by the Lord, we have this statement: "I am the light of the world; he that follows me shall not walk in darkness, but shall have the light of life"; that is to say, He is moving, and those who follow have the light of life, hence any follower of Jesus as the light of the world cannot remain in associations which are devoid of life. He has got light as to them and he compares the light with the conditions where he is, and he discerns that the light is not in these. You may take the most antiquated society in this land, or in any other land, and examine it, and you will find it has not the conditions of life. None of the religious societies have the conditions of life, though there may be that which appears to have some virtue in them. There are the great religious bodies, but one of them at least is apostate, and in the Revelation it says, "and her children will I kill with death", chapter 2: 23. Apostasy prevails in that system, and hence no one can live there. You will die there for want of breath, for want of good air, and light and food, and the same thing in measure applies in all the organisations of men, whatever their names. It is as well we should be plain, because, if we have got the light of life, we cannot stay where the conditions of life are not found. You will pardon the exhortation, but you cannot remain in associations where the conditions of life are not found, so the Lord says, "He that follows me shall not walk in darkness". It is not only that the conditions of life are absent, but there is in these human organisations the authority of darkness. That word in Colossians 1 is to be noted; it says, "Giving thanks to the Father ... who has delivered us from

the authority of darkness". That word refers to that which has a hold upon men through age, tradition, or what not, through the place it has in the history of the world, and therefore has authority in men's minds. It is not only that there is no life in these things, but they hold people through their conscience, so that it is spoken of as the "authority of darkness" -- a terrible thing. Idolatry was the great means by which Satan held men, and induced men to believe that the idols had some virtue in them, and that God owned them, and therefore men were persuaded there was authority in them. But now, Satan is not able to do that, but he has succeeded by putting upon it the name of the One we love; but we are not deceived by that. The enemy is turned into an angel of light, and what is partially true, as designed to deceive, is the greatest darkness; it is of the devil; hence the light of life is so important to believers. It is not only that the things themselves are evil, but there is no life there.

The Lord says to His disciples, "If ye abide in my word, ye are truly my disciples; and ye shall know the truth, and the truth shall set you free". Now the knowledge of the truth is the next great feature, beloved brethren, in order that we may come into life and liberty. The knowledge of the truth involves adjustment. The whole physical system is constructed on the principle of truth; were it not for truth things would go to destruction. Every builder knows that he must build on the principle of truth, but there is also discrimination in the truth, and knowing it the believer is set free in detail. One may be free in a kind of general way, but I have got to be set free in detail. There are many things we carry with us which hamper freedom, and these things the enemy makes use of to hinder the peace of the saints. So the Lord says, "If ye abide in my word ... the truth shall set you free".

Now the Lord has greatly helped us in the Scriptures. He has raised up men to open them up to us; the books that have been written have helped greatly, but it will not do if you merely have them in the bookcase. You may have all the books and yet not be free. The thing is to know the truth -- to know it; and so the apostle John, in writing to the little children, says, "It is the last hour". An hour is a crisis. Things are culminating to a crisis, and he says, "There have come many antichrists, whence we know that it is the last hour". What a terrible thing to contemplate, and we know its varied aspects in a peculiar way at the present time in the antichristian things that have arisen in our own lifetime, things that are not openly throwing off the Lord's name, but which, in the nature of them, are against Christ. The little children are in danger of them, because they are usually brought in through men who commend themselves in their natural parts, and so take in the unwary. John says in that fact you will know that it is the last hour. But then he says, too, there is the antichrist; he denies the Father and the Son, that is to say; he boldly throws over Christianity in every detail as a worn out thing. Everything is thrown over, he denies the Father and the Son. That state of things has not come out yet, but the antichrists have come, and these are the ones we have to be on our guard against. John adds, "The unction which ye have received from him abides in you, and ye have not need that any one should teach you". "Any one" does not mean any Christian or gift, but the natural man; we are wholly independent of him for the understanding of the truth. You are not dependent on the universities; the universities turn out men, "doctors of divinity", so-called -- but you do not need them. We want to see the force of the word, "Ye have not need that any one should teach you", because it is the recognition of man that

makes room for the antichrists, and these are all around us. John says, "Ye have the unction from the holy one, and ye know all things", so that if a few believers come to a meeting simply, humbly and quietly, in the recognition of the "unction", and the Holy Spirit, they know more than those who rely on the education of this world; not that we can clothe ourselves, or any others, with anything distinctive, because what marks the people of God in this respect is most painful, not only as to weakness, but also as to intelligence in the things of God. We can, however, reckon on God being with us to help us to an increased understanding of His things. John says, "The same unction teaches you as to all things, and is true". And then, "If ye abide in my word" the "word" is the expression of the mind of Christ, and we get that in dependence upon the Lord, and dependence upon the Spirit, and in recognising the authority of the Scriptures. I think there is great neglect (you will bear the word of exhortation) of the word in regard to private reading.

Meetings are of all-importance in their place, but if we live on meetings we shall never be men of God. The meetings augment our growth and aid us to come into the light of the temple in relation to the saints, but you can never make up for intercourse with God, private reading, private meditation, private prayers. The scripture says, "When thou prayest, enter into thy chamber, and having shut thy door, pray to thy Father who is in secret". Then as regards the word, if you look into it assiduously, and continually, it increases in beauty and interest, and you get nourishment, as Peter says, "The pure mental milk of the word, that by it ye may grow up". Referring again to the verse, "If ye abide in my word, ye are truly my disciples; and ye shall know the truth, and the truth shall set you free", note we are preserved in that way by the recognition of the word. "The

servant", the Lord says, "abideth not in the house for ever", but the Pharisees claimed they were free, not being in bondage to any one -- what pure folly! The Lord says to them, "Every one that practises sin is the bondman of sin. Now the bondman abides not in the house for ever: the son abides for ever. If therefore the Son shall set you free, ye shall be really free". The Lord is speaking of the way to liberty. If we follow these things, we come into the knowledge of the Son, and that brings in another thing, and that is the "HOUSE" -- not the provisional thought of the house as in Luke, but an abiding house. He says, "Come and see". It is spiritual, not a question here of the saints (not that we can exclude them), but it is presented from the spiritual side. If we do not know the Son, we do not know the house; and we must know where the Son lives. He invites to the house. The disciples said, "Where abidest thou?" and He says, "Come and see", and they came and saw where He dwelt, and abode with Him that day. I apprehend they remained with Him two hours. I suppose the ten previous hours refer to responsibility, but the Lord said, as it were, I will give you these two hours -- what a marvellous privilege! What a delightful two hours they were! They came and abode with Him that day. They were not content with looking in, but they abode with Him that day. That underlies the knowledge of the house as John presents it. If we do not understand where the Son abides, we shall never understand the house. As Moses said, "Thou hast been our dwelling in all generations"; he did not refer there to the tabernacle, but to God Himself, "Thou hast been our dwelling in all generations", and that was the truth that came out in Christ coming here as Man. "He that abides in love abides in God, and God in him", and the Lord said, "The servant abideth not in the house for ever: the son abides for ever".

The house in John is a family thought; it is an eternal thought, as the Lord says, "In my Father's house there are many abodes ... I go to prepare you a place; and if I go and shall prepare you a place, I am coming again and shall receive you to myself, that where I am ye also may be". The Son abides there for ever.

When we come to the man in chapter 9, the teaching goes on and accumulates, adding to what preceded it, so that the man presents to us the great end in regard to the teaching of the individual. After chapter 9 it is collective; the beginning of chapter 12 is in connection with life in the company. The point is to show how life is worked out first in an individual, and then in a company, so that the man in chapter 9 represents the individual side -- he is cast out. I do not believe any of us can be rightly in the company until we are cast out. In this chapter we get the experience of one being cast out because of faithfulness to Christ and the truth. It is the working out of the truth in chapter 9 -- the man is cast out. It is a terrible thing for the flesh to be cast out, but it is a great privilege to be cast out as a faithful witness to Christ and the truth. John presents things in their sequence, so we read that when the Lord heard that the man had been cast out He found him. How great an interest the Lord takes in one who is under reproach! It says, "Jesus heard that they had cast him out, and having found him, he said to him, Thou, dost thou believe on the Son of God?" Do you believe on the Son of God? I do not think He will be appreciated as Son of God unless we have in some sense been cast out. The Lord says, "Dost thou believe on the Son of God?" Many have subscribed to all the thirty-nine articles, and yet do not believe this. But the man says, "And who is he, Lord, that I may believe on him?" He was prepared for the question, and he answers it;

and the Lord says, "Thou hast both seen him, and he that speaks with thee is he". That word 'with' is of great meaning. He talks with an outcast man He had already talked with an outcast woman, and on that occasion it is said the disciples "wondered that he spoke with a woman". Here He talks with a man; He says, "He that speaks with thee is he", and the man says, "I believe, Lord", but he did more than that, he not only believed, he worshipped the Son of God. This man represents all the effect of the previous teaching, and his whole soul was moved in the presence of the Son of God; so that we have in him one who is living, for what can be a greater expression of life than the movement to worship -- "He worshipped him". Nothing else can suit a living God than that which is living in us; it is not something that was written hundreds of years ago; it is what is in the soul now.

The Psalmist says, "My heart is inditing a good matter". Let us suppose that this man composed something about the Son of God: how he would put into the lines what the Lord had done for him, and the fulness as the result of the Son of God speaking with him. He would compose something of a living kind "touching the King", so that it is such as he, dear brethren, who compose the "one flock". From chapter 10 to chapter 12 we have a company in view that is in life, and as leading on to it the Lord says in chapter 11, "This sickness is not unto death, but for the glory of God", and then He says again, "Did I not say to thee, that if thou shouldest believe, thou shouldest see the glory of God?" that is to say, God's glory shines forth in the bringing out of death a loved one, and the setting up of a family in life. The Lord was moved to weeping as a loved one was held in death, but He moved in order to overthrow death, and to bring Lazarus out of it. The Lord "cried with a loud voice, Lazarus, come forth", and

the dead came forth, bound feet and hands with graveclothes, that is, he was brought back into his ordinary circumstances, because it is not yet the new order of things. The Lord Himself came out of death without the graveclothes. Lazarus is brought back to be a witness to the power of life; he is bound, but the Lord says, "Loose him and let him go". What a dignity Lazarus would have as he moved out of that wonderful scene! There are many things that bind us, but the Lord would have us free to be witnesses of the power of life. Well, we read He came to Bethany where Lazarus was, and there they made Him a supper. Mark you, it is not said to be in any particular house here, as elsewhere; the point is that Bethany stood in relation to the centre for its distance from Jerusalem is given. The Lord came there, He comes to companies. He comes to His "gardens". In Song of Songs 6 it says, "My beloved is gone down into his garden, to the beds of spices", and then, "to feed in the gardens, and to gather lilies". His "garden" is a general thought -- the assembly, but the "gardens" are the companies of the saints today who love the Lord Jesus. He comes to each of His gardens to feed, and to gather lilies -- that is the expression of life in the saints now. The Lord speaks of the lilies, "Consider the lilies, how they grow". He says, "not even Solomon in all his glory was clothed as one of these". It is a question of life, that I exhibit life, so that Lazarus was there an expression of it. There were others there sitting at the table with the Lord, for it says, "Lazarus was one of those at table"; Martha served, and Mary opened the box which had been kept for the day "against the day of my burying", the Lord says. Around the precious box was the group in Bethany, who were alive as to what was suitable to Christ. He did not tell them to do anything; "they made him a supper", they acted of themselves. It is the

working out of life in a locality. It is not a question of merely coming together; the point is, what is God getting out of our coming together? The outward form in itself is of little account, what we want is the power of life; this is what God takes account of, so that the group in Bethany represents life in a locality, and any company of saints can determine by this as to whether there is a green spot for the eye of God in them. It says, "Let my beloved come into his garden", "Awake, north wind, and come, thou south; blow upon my garden, that the spices thereof may flow forth. Let my beloved come into his garden, and eat his pleasant fruits". He says, "I am come into my garden and I have eaten"; and He invites others to eat. "Eat, O friends". In the book of Revelation we have the invitation, "Whosoever will, let him take the water of life freely".

LEVITICAL SERVICE (1)

John 4:28 - 38; John 6:67 - 71; John 21:20 - 23

J.T. It seemed to me that some consideration of the subject of levitical service would be helpful at the present time, and the question was whether it should be taken up from the official side or from the moral aspect, and I thought John presents things in the latter way as in a day of brokenness. We have to arrive at the truth now through him, so that, in referring to those who serve, he avoids official designations and brings forward vessels who are moved at the outset more from instinct and affection. He begins with one -- John the baptist -- who had a very great official place, but in recording the facts relative to his ministry, he emphasises John's own estimate of himself, which showed that he had a true estimate of himself and avoided the snares that were laid for him. He records of him: "He confessed, and denied not; but confessed, I am not the Christ". So as to the Lord's conversation with this woman of Samaria; the result in her, I thought, suggested how in a broken day the Levitical service begins. We see the need and we are impelled, according to our measure, to meet it, without assuming anything beyond that. This woman was serving; the official ones were out of communion. They wondered that He talked with a woman. They had been occupied in an expedition to buy meat while He was carrying on alone the work of God; so the incident leads to His calling their attention to the fact that they were entering on other men's labours; they were not the starters of the movement. Do you catch what is in my mind?

D.L.H. I think I follow the beginning of it.

Ques. Might I ask what you mean by levitical service?

J.T. Well, service which recognises the rights of

the Lord Jesus, that is, His rights in redemption, and His rights to direct and lead, excluding man altogether. The selection of the tribe of Levi at the outset suggested the rights of God in a very special way. The firstborn belonged to Him, and He takes over the tribe of Levi instead of the firstborn in Israel, and then He gives them over to Aaron and his sons for the service of the sanctuary. That is what levitical service is. We reach it through John in a most interesting way, but even so I think we should be governed by the light which governed levitical service at the outset. John the baptist being brought forward in such a prominent way, according to his own estimate of himself, is a sort of ideal in John's gospel; he is one who refuses to take any place personally, and eventually goes down rejoicing in the light of the heavenly One. He directed souls from himself to Christ.

Ques. Is there any force in the fact that those who ask him, "Who art thou", came from Jerusalem?

J.T. It was a great opportunity for John to assert himself. The religious leaders of the day took notice of him, which was a very ensnaring thing, but he was not caught by that snare.

Ques. Would you say that the "true light" of the gospel of John is spiritual? I speak in connection with what you have been saying in regard to levitical service being governed by what is spiritual.

J.T. John's gospel is peculiarly spiritual. The Lord at the outset began by looking on Simon. John records that He looked on him and gave him a name. There was something noticeable to the Lord's eye. The nearer we are to God the more we shall be able to designate things that are of God. I think we may say that in the woman of Samaria, levitical instincts develop at once.

Ques. Do you mean that it needs spiritual understanding to take up John 4?

J.T. Yes. The Levites were all firstborn ones, so that they had great dignity at the outset. I think the Spirit of God indicates that the woman was governed by Levitical instinct in going to the men of the city. At the same time the disciples were questioning why He spoke with her.

T.R. Would those instincts be promoted by the exposure of her state which the Lord made to her? Would it be the unveiling of her history to her that put her in a position where she could have those instincts?

J.T. A Man had come distinctly before her. She had been occupied with men. She did not go beyond her measure. She just said: "Come, see a man which told me all things that ever I did; is not this the Christ?" She began by suggesting something, presenting it in the form of an inquiry.

Ques. What do you see in the fact of her presenting it in the form of an inquiry?

J.T. An inquiry which induces an affirmative is often the best way of enforcing the truth.

Rem. A prophet had spoken and she speaks of a prophet.

J.T. She did not get beyond that, and she expresses the inquiry: "Is not this the Christ?" But I understand the Lord would raise the whole question of service. First, He says to the disciples that He had meat to eat that they knew not of. That was a very humbling thing to draw their attention to. His meat was to do the will of Him that sent Him and to finish His work.

Ques. Is there value in the thought that He talked with the woman?

J.T. There was value in it for her. The disciples wondered that He talked with a woman; they were out of communion. He had meat that they knew not of. They had gone away into the city to buy meat. There is no indication that they all needed to go, but

apparently they all did go; so that the work of God for the moment, as far as they were concerned was left. The Lord was left to do it and to finish it.

Ques. Why do you emphasise to finish it?

J.T. The Lord does not care for anything that is not finished.

H.F.N. How do you view the thought of the work being finished in the light of John's ministry?

J.T. Well, He pursues things to a finish. Take the first chapters; you have the complete idea of the work of God ending in millennial joy. The third day is the final day. Then in chapter 12 the great testimony of life is seen in result in that group at Bethany; and so chapter 13 has its result in chapter 20. Likewise in regard to Peter, who, according to this gospel, is the only one who received a definite commission, the work is completed in him. The Lord bottoms everything with him before He gives him his work. Then in John's own service the end is in view. "If I will that he tarry till I come". John is held in reserve, I apprehend, for the finishing touches in a mysterious way at the end, which I have no doubt we are experiencing now. The final touches are seen in his ministry. Things are finished by the Lord through him, so that the assembly is seen in its completeness in his writings; Revelation 21.

H.F.N. In linking that up you were speaking of the thought of food -- meat to eat. Are you suggesting the peculiar kind of food to promote this levitical service, or what was the thought in your mind?

J.T. Levitical food is in doing the will of God in service. He had that to eat that they did not know about. There was meat that they knew not of. "In the volume of the book it is written of me". "Lo, I come to do thy will". That is really the foundation of all books. That was the secret with the Lord, the secret into which we are to be brought, because the work of God is one whole. The Lord places the

disciples in a humbling position when He says: "Other men laboured and ye are entered into their labours". It was a very humbling thing that they had to be reminded that other men had laboured and they had entered on their labours. It is not the inauguration of things here at all. Even as to His own work, the Lord says: "My Father worketh hitherto, and I work".