Pages 1 - 201 -- "Priestly Service and The House of God", France 1929 (Volume 100).
Luke 1:5 - 27, 57 - 66
J.T. Luke's gospel starts with a priest in the temple and finishes with a company of priests in the temple. We are taught in the first chapter that we can go on with the service of God in an outward way and yet at the same time be lacking in faith. In 1 Timothy 1:4, it speaks of "God's dispensation, which is in faith". Luke contemplates exterior order, but obedience to God is absolutely necessary, for we can have outward order according to God and yet be quite lacking in faith.
Zacharias fulfils his service "in the order of his course"; he is a true priest according to Aaron's order, and serves according to the prescribed order. Outside all the multitude of the people were praying, and at the same moment it is evident that Zacharias is lacking in faith. He had prayed to God to give him a son, and did not believe that God could do it. We have a similar case in Acts 12, where many were gathered together in Mary's house, praying for the liberation of Peter from prison; then when Peter was delivered and came and knocked at the door of the entry, those who were there did not believe what the maid reported, but said, "Thou art mad". Elizabeth said, however, referring to Mary, "blessed is she that has believed, for there shall be a fulfilment of the things spoken to her from the Lord". Without faith it is impossible to please God. All that I am saying now will show what is in my mind, and I hope that the brethren will be free to engage in this important subject.
G.M. It is beautiful to see that Mary has no
unbelieving thoughts. "Behold the bondmaid of the Lord", she says, "be it to me according to thy word".
Rem. Elizabeth shows her faith and the blessing of anyone believing: "blessed is she that has believed".
J.T. In the epistle to the Hebrews we read that without faith it is impossible to please God. An onlooker at Jerusalem would have thought that the service was being carried on suitably, but we see that the angel Gabriel appears "standing on the right of the altar of incense". While God takes account of His people maintaining outward order in His service, He has to intervene so that this service may be carried on in faith. If our faith is in exercise, we shall be tested as to what we ask God for, and as to what we say to Him, but if our faith is not in exercise, we shall be exposed and perhaps draw upon ourselves the discipline of God.
Rem. Luke the evangelist was "accurately acquainted from the origin with all things"; from the beginning he had understood all the force of the truth. Sometimes we are content to have a general idea of the truth, but it is necessary to study and understand the details of "all things".
J.T. What is particularly to be noted is the intervention of the angel, not simply of any angel, but of the angel Gabriel. It is a blessed thing to have an angel's visit, but the presence of an angel implies that there is distance between the man and God. The book of the Revelation is written on that principle. There is no doubt that the assembly at Ephesus was carrying on a service according to outward order and had the truth, nevertheless the Lord tells her through an angel that He had something against her. The whole book of the Revelation gives the idea of distance; the Lord is not satisfied with what is there. Here the fact that an angel appears to Zacharias agrees with this state of affairs; if the people of God are walking in outward order and in faith too, the Lord Himself will come to them.
Rem. There is no angel in John 14, but the Lord Himself.
Rem. "He that has my commandments and keeps them, he it is that loves me; but he that loves me shall be loved by my Father, and I will love him and will manifest myself to him", (John 14:21).
E.P. Was there faith in the multitude which was praying?
J.T. I believe that all this chapter shows that outward order existed, but that the service was not according to faith. The fact that the angel appeared at the right side of the altar of incense shows that God was going to act in power, the "right side" gives the idea of power, the power of God; He was going to act and He did so. God had heard the prayers of Zacharias and was about to answer them; meanwhile Zacharias is made dumb because he had not believed. God takes no pleasure in a priest who has not faith.
Rem. You find in religious systems a certain order pursued, many prayers, but little faith; now without faith it is impossible to please God.
J.T. It is important to see Gabriel standing on the right of the altar of incense. In our prayers and thanksgivings, we should remember that we are speaking to God; He hears prayers and can answer them, but He has no pleasure in them if not spoken in faith. Zacharias had not faith, yet he was a true priest, and the discipline through which God passed him was to make a true priest according to God; he is representative of christians lacking in faith in their prayers and thanksgivings.
E.P. Would you say a little more about faith in that connection?
T.D. Is that the reason why there are no children born? It says that Elizabeth was barren.
J..T. Barrenness represents a state which affords God the opportunity of showing His almighty power,
as with Sarah; Rebecca and Rachel, too, were barren, but God came in and gave them children.
Rem. If Zacharias had taken in the truth presented in previous days, he would not have been surprised to receive an answer to his exercises.
J.T. What you say is very important, for Zacharias had the Scriptures and as he read what God had done for Sarah, Rebecca and others, he would have been encouraged to pray with faith. When we pray we should believe that we shall receive what we are asking for; God loves to answer a prayer of faith. The angel Gabriel was there to announce that God was about to give an answer, but when the answer was announced, his faith failed. The power of God is connected with the altar of incense, then, and this comes out in a remarkable way in this first chapter, for Zacharias was dumb until the divine answer had been fully secured. Elizabeth had part in the discipline of her husband, but she could say, "blessed is she that has believed". Mary had no doubts when the angel announced to her the birth of the Lord. The angel here is definitely in touch with the altar of incense, he stood before God, "I am Gabriel, who stand before God", and this was exactly what Zacharias was claiming to do.
Rem. The end of discipline is to produce what the lack of faith is hindering.
J.T. Zacharias and Elizabeth were both found in faith when the child was born; that is shown by the refusal of both of them to recognise things from the natural standpoint, when the moment came for a name to be given to the child. "Her neighbours and kinsfolk heard that the Lord had magnified his mercy with her, and they rejoiced with her". Then it says later, "They called it after the name of his father, Zacharias". The neighbours and relatives were on natural ground, but his mother says, "No; but he shall be called John". This was the name given by the angel; not only was
there belief, but there was obedience. The child was brought in in connection with what was spiritual, he was to be filled with the Holy Spirit from his mother's womb, and that could not be expressed by a natural name. The name given by the angel signified what the child should be.
Rem. Zacharias did not wish the child to have the same name as himself; in that case he would have had the natural order and character, and would have been lacking in faith like himself.
J.T. To that suggestion Elizabeth says No, a very fine word given by a spiritual sister. It is very important to be able to say No to what is natural; if the mother can say No to all that every day, her children will be saved.
Elizabeth had learned during the days of discipline that the name of her child was to be 'John'; the end of discipline therefore, is to produce a spiritual state in us each. If spiritual regulation is maintained in our houses, they will be contributory to the house of God. What a great contribution Elizabeth was able to make in the person of this child! His name was given from heaven; the Holy Spirit was to be in him from the beginning, and his mother announces that he was going to be brought up in a spiritual way.
Rem. His mother replies, "he shall be called John".
G.M. And his father says, "John is his name".
Rem. He writes it; from the beginning he gives a heavenly stamp and impression.
E.P. "Now abide faith, hope, love; these three things", (1 Corinthians 13:13). They are put at our disposal.
J.T. The principle is that they 'abide'; what the apostle brings out of that passage is the best thing, love, "a more excellent way", as in speaking of the gifts he says that the best should be desired.
Ques. Is Timothy an example of a child born after a spiritual order? His name is in accord with the things of God, it means "honoured of God".
J.T. That child was a product of faith. His ministry expressed what his name meant. His mother was a believer.
As soon as Zacharias had written the name on the writing-table, his mouth was opened and he became a spiritual priest. It is the Lord's desire for us, that we become true spiritual priests.
Rem. The first use he made of his voice was to praise God.
J.T. "Zacharias his father was filled with the Holy Spirit"; he was not filled before. Luke brings to our notice at the beginning that God has in view an order of spiritual things. We may have large meetings and many people together, but if the spiritual order is not there, there is nothing for God.
Rem. Paul's ministry is a spiritual ministry, referring to the assembly.
J.T. How this house is changed now! We see there a father and his son filled with the Holy Spirit. In the ensuing prophecy, Zacharias speaks about Christ and not of John: "Blessed be the Lord the God of Israel, because he has visited and wrought redemption for his people, and raised up a horn of deliverance for us in the house of David his servant". The subject of our prayers and of our praises is "the Lord the God of Israel". We should be encouraged by the thought that, if God makes us pass through discipline, it is to bring us to the priesthood of a spiritual order. In verse 76 Zacharias says to the child, "And thou, child, shalt be called the prophet of the Highest; for thou shalt go before the face of the Lord". He is a fine model of a father speaking to his son, "Thou ... shalt be called the prophet of the Highest". In accordance with all the light given and with all the discipline; it says that John was in the deserts; it is in such places that we have to keep our children, far away from the world.
Ques. Why is it "the deserts"?
J.T. The desert is a place where there is nothing for the flesh; it is there that God can exercise discipline.
Rem. Deserts indicate experiences of various kinds that will be known down here.
Luke 2:8 - 35
J.T. For those who were not here yesterday afternoon, it will be good to go back over what occupied us in the first chapter of this gospel. We noticed that we could carry on the service of God in an outward way and be lacking in faith, as was the case with Zacharias. He was a priest serving God in the order of his course; he had prayed that God would give him a son, but when God announced to him through the angel that he would have one, he did not believe. Consequently he had to pass through divine discipline, the end of which was to make him a real priest, in the spiritual sense; when his tongue was loosed, he opened his mouth, and spoke, praising God. It is sad to see many of our dear brothers in the meetings, dumb like Zacharias. The divine thought for all believers is that they should be priests "to offer spiritual sacrifices acceptable to God by Jesus Christ", (1 Peter 2:5). These sacrifices are largely "the fruit of the lips confessing his name", (Hebrews 13:15). Do all the brothers here in St. Etienne take part in the meeting?
Rem. A true priest should always have a word for God and a word for men.
J.T. If a priest has power with God, he will certainly have power with men. It is said of Zacharias first of all that he blessed God ("his mouth was opened immediately, and his tongue, and he spake, blessing God") and then he prophesied; the very words of his prophecy are given to us, he said, "Blessed be the Lord the God of Israel, because he has visited and wrought redemption for his people, and raised up a horn of deliverance for us in the house of David his servant". He is alluding to Christ, and then he speaks to his own son: "And thou, child, shalt be called the prophet of the Highest; for thou shalt go before the face of the Lord to make ready his ways; to give knowledge of deliverance to his people
by the remission of their sins on account of the bowels of mercy of our God; wherein the dayspring from on high has visited us", verse 76. He gives to his son the place which belongs to him before the Lord; so every true priest gives to Christ the place due to Him, as well as giving to His servants the place due to them.
Rem. A priest would never make Mary or John the baptist an object of adoration.
E.P. Satan has always tried to turn away God's people from what is true; he does his utmost to rob God and to rob the brethren. The living water in John 4:14 ascends to God, "springing up into eternal life", while in chapter 7 that same water flows out for the blessing of men. I do not think that we give sufficient place to the living water.
J.T. It is remarkable to see here how the priest passes from the order of Aaron to the order of Melchisedec; he is a priest in a spiritual sense and he can bless men. A priest gives a unique place to the Lord Jesus, the most distinguished saint can never be on the same level. According to Zacharias, John was to be called "prophet of the Highest", for he was to go before the face of the Lord to make ready His ways, and it is said of the child, placed before God in this way, that he grew and was strengthened in spirit.
Ques. Is it right to say that a priest is not only in line with the truth, but also with the compassions of God?
J.T. Yes. A child marked out as "prophet of the Highest" would have an exaggerated place in the thoughts of his father, unless the latter was truly spiritual. Unless we are spiritual, we shall give to our children or to the Lord's servants a greater place than becomes them.
Rem. John the baptist was content with the place accorded to him, provided that Christ should increase, and when two of his disciples heard him speak of Jesus, he was pleased to see them follow Him.
J.T. It says that "the child grew and was strengthened in spirit"; it is more important to be strengthened in one's spirit than strengthened in one's body. "And he was in the deserts until the day of his shewing to Israel". The deserts are places from which the flesh can derive no strength; that is where John was found before his "shewing to Israel". When our children are to be brought amongst the brethren, it is not necessary that they should be well educated nor marked by fleshly energy; for the testimony to continue, the children take the place of their parents, and hence it is important that they should be nurtured according to Christ and that they should have spiritual sensibilities.
In the second chapter, we have the introduction of the Lord Himself; He is now to rule, and man will be tested in every way by Him. This testing is seen first with the shepherds, but particularly with Mary, the Lord's mother, for although she was greatly honoured in being the mother of Jesus, she too had to take her place in relation to Christ.
P.G. I was thinking of the first epistle of Peter, where the same order in connection with the priesthood is observed, first towards God, "a holy priesthood" (chapter 2:5), then towards men, "a royal priesthood" (chapter 2:9).
J.T. Luke develops the subject of priesthood in the first chapter, but in the second, Christ is brought forward, first as a little child, then at the age of twelve. A believer's growth corresponds to the Lord's age, as we see in this chapter. Mary represents spiritual experience, in verse 19, "Mary kept all these things in her mind, pondering them in her heart". Although she was the Lord's mother according to the flesh, yet she had to grow spiritually, like others; her spiritual stature had to increase according to the Lord's age.
Ques. What instruction do we get from the fact that shepherds are spoken of, in the first instance?
J.T. They were not occupied with their own
interests, but with their flocks, whilst most other people were in the towns. The shepherds were keeping their flocks during the night-watches; they were abiding in the fields. Priestly features are developed in those who do not uphold their own interests.
H.Ch. God speaks to them in the night and reveals Himself to them because they were concerned with His creatures instead of spending their time in the amusements of the town.
J.T. It is interesting to compare the way in which the light comes to the shepherds with the appearance of the light to the magi, in Matthew's gospel, who were, so to speak, learned men belonging to the scientific class. They saw His star in the east; it is remarkable that they should have known that it was His star, for there was with them, in their heart, a connection with the work of God. They were particularly concerned with the creation, and it says, "The heavens declare the glory of God" (Psalm 19:1); this is the testimony to the nations, and God was working by means of it. The shepherds here were concerned with living creatures; they are not self-centred men. Much is said in Scripture of shepherds, indeed it was the occupation of the first man of faith, Abel, and like him these shepherds were abiding in the fields, and then an angel of the Lord was there by them.
H.Ch. Whereas the magi were occupied with the creation, the shepherds were concerned with creatures.
J.T. They were looking after living things, sheep, instead of being occupied with the stars.
H.Ch. Therefore the "glory of the Lord shone round about them".
J.T. They were concerned with living creatures. The fifth day of creation brings in what is living -- living souls. Solomon speaks of the vegetable world and animal life too: "He spoke of the trees, from the cedar-tree that is on Lebanon even to the hyssop that springs out of the wall; he spoke also of cattle, and of
fowls, and of creeping things, and of fishes", (1 Kings 4:33). All this brings us to the great thought of life which God had in view, and which should concern a priest. Malachi speaks of the covenant made with Levi, "My covenant with him was of life and peace", (Malachi 2:5). God's priest should be concerned with living persons.
Rem. Those who take the place of priests in the religious systems are concerned with things and not with living souls.
J.T. It says that "an angel of the Lord was there by them"; he enlightens them about Christ, who had come into the world, and that God, in compassion, had drawn near to men that Christ was born for them.
E.P. Have the magi, in one sense, become priests? They found the little Child, and offered to Him gold, incense and myrrh.
J.T. That is priestly in the sense of reverence.
E.P. The magi followed the light; we are often dumb, because we do not follow the light which is given to us. We have much light, but do we wholly follow it?
J.T. The magi, having to do with great persons of this world, went to Jerusalem. Those who are highly placed in this world thereby lose the advantages which the heavenly light confers upon them; on the other hand, the shepherds did not belong to this class and coming into Bethlehem, they had undoubtedly sought out the stables.
Rem. It is important to note that "in that (same) country" where most people were anxious about the inns, the shepherds were taking care of their sheep; the two things were going on at the same time -- "in that (same) country".
J.T. The shepherds were in complete accord with the circumstances in which the Lord Jesus came into this world. The magi had nothing to do with mangers or sheepfolds; they would, no doubt, represent men from universities, but God does not take account of
the rank a man has down here, and He makes His light to shine for them as for the shepherds, though these latter have the advantage of them.
H.Ch. The shepherds returned with joy, "glorifying and praising God for all things which they had heard and seen".
J.T. They shew out particularly the features of a priest.
E.P. When David had put the ark in the tent which he had spread for it, it says that he offered to Jehovah burnt-offerings and peace-offerings; then he blessed the people, dealing to each a loaf of bread and a measure of wine and a raisin-cake. After that David returned to bless his household; that is the way in which a priest acts.
J.T. With regard to the shepherds, it is important that the angel is "with them"; the angel is not said to be with Zacharias, but that he was "on the right of the altar of incense". The communication to the shepherds made by the angel introduces the heavenly host, so that these shepherds, making such humble beginnings, are suddenly by a host of the heavenly army saying in praising tones, "Glory to God in the highest, and on the earth peace, good pleasure in men". Now the shepherds can pursue their service, for it is as if heaven had come down to them, and this is the true idea of the assembly, which should be the reflection of what is happening in heaven. These angels would not make use of means which were current in religious circles, they had their own way of acting. We see, as we consider Gabriel at the right of the altar of incense, what is the attitude of a true priest, and had we heard the words of the angels as they said, "Glory to God", we should have understood how God is to be praised.
G.M. These angels then got much more than the magi.
E.P. Because God reveals these things, not to the
wise and prudent, but to babes. The great ones are ashamed to learn, and if we are ashamed to learn, we shall never learn anything.
J.T. God is concerned with the magi in their own circumstances; they saw the star and "rejoiced with exceeding great joy".
Rem. And they fell down before Him, so losing their greatness in the contemplation of the Lord's beauty.
J.T. Luke occupies us with the lowly way in which the Lord Jesus came into this world, giving details of it to a person of importance in this world, the "most excellent Theophilus". God can work in the hearts of all, without regard for their social rank; the rich and the poor meet together in Luke, and Jehovah is the Maker of them all.
Rem. This principle is seen further on in this gospel; in chapter 19, Zacchaeus, who was rich, follows on after the blind beggar at the end of chapter 18.
Ques. From what we read in verse 15, could we say that the shepherds were true believers?
J.T. It was when the angels were departed from them, that the shepherds said to one another, "Let us make our way then now as far as Bethlehem"; they spoke together in the light of heaven. The Lord delights to give us manifestations of Himself in the assembly, so that it is profitable to converse together, to talk as the shepherds did, before setting out for Bethlehem. Our conversation would take on a very different character from what it often has, if we knew what it is to be, so to speak, transported to heaven, and we should not have much interest for what is earthly. God does not take us to heaven, but He brings heaven to us. "Our commonwealth has its existence in the heavens", (Philippians 3:20). The apostle encourages the Colossians to admonish one another "in psalms, hymns, spiritual songs" (Colossians 3:16); if God's mind is revealed, we ought to seek to verify it by our experience,
as the shepherds who said, "Let us make our way then now as far as Bethlehem, and let us see this thing that is come to pass, which the Lord has made known to us". They did not say, 'Let us see if this thing has come to pass', but "Let us see this thing that is come to pass". There was desire to take account of the thing.
Rem. They say nothing to the men before being assured of what has happened.
J.T. "They came with haste, and found both Mary and Joseph, and the babe lying in the manger; and having seen it they made known about the country the thing which had been said to them concerning this child". It is comely that young christians should speak at first only of the things which they have heard; later, they will get impressions to impart, but, like the shepherds here, they give out at the start what has been told them.
H.Ch. Would you say a little about the expression of praise on the part of the angels? Would it be the result of the work of God? They say, "Glory to God".
T.D. Do not those words apply fully to the day to come?
J.T. It says that He has "been seen of angels" (1 Timothy 3:16). It is the first time that angels have seen God in the person of the Babe.
E.P. Jesus came into this world as "image of the invisible God" (Colossians 1:15); in this way God has been seen of men and of angels.
J.T. This heavenly visitation was intended to bring heaven to us, but it brings it to us substantially, so to speak, so that we understand what heaven is. In Genesis 28:12, Jehovah stood above the ladder, "And, behold, angels of God ascended and descended upon it". Jacob had lain down in that place on the ground, yet even in that position so little suited to the house of God Jehovah Himself comes down to Jacob and speaks to him. He converses with him. Jacob names the place;
he "took the stone that he had made his pillow, and set it up for a pillar, and poured oil on the top of it. And he called the name of that place Beth-el".
T.D. Were the angels aware of what God was bringing in on earth?
J.T. "Glory to God in the highest, and on earth peace, good pleasure in men!" This is just what Jacob discovered, that God was finding His good pleasure in him. Good pleasure in men could only be brought about by God coming into the midst of them; mankind was again clothed by Jesus. Later, God is justified in the Spirit, but here we have His manifestation in flesh. "And having seen it they made known about the country the thing which had been said to them concerning the child. And all who heard it wondered at the things said to them by the shepherds". There is no suggestion of evangelisation in the testimony of the magi; what is said of them is that they returned by another way. They had been mistaken and made a wrong step in going to Herod, but they did not repeat their error; it is beautiful to see persons who so learn the lessons which have been taught them.
Rem. The magi found the King, but the shepherds found the Saviour.
H.Ch. It is lovely to see the shepherds making known the word which had been told them; in this way they became preachers of what they had heard.
J.T. It is interesting to compare the two incidents and to notice that the shepherds got more than the magi.
T.D. Luke gives the sympathetic side with the shepherds.
J.T. Yet the magi saw His star. A star is a distant object, so there are persons who receive light at a distance, but they must not be ignored for God takes account of them. Luke himself was concerned with a man of this kind; he wanted to put Theophilus into spiritual environment. We shall not have time to speak this
morning of Simeon, nor of Mary. We shall take up Mary as one showing growth according to God; "Mary kept all these things in her mind, pondering them in her heart".
Luke 2:19 - 52
J.T. Verse 19 shows how christians can develop in priesthood; it says that "Mary kept all these things in her mind, pondering them in her heart". We ought to keep within us and ponder in our heart what God brings before us by His Spirit. The apostle Paul says to Timothy, "Think of what I say, for the Lord will give thee understanding in all things", (2 Timothy 2:7).
Rem. That is a very encouraging word for all those who are searching for their way in the religious confusion of this world.
J.T. The Scriptures speak of "an honest and good heart"; those who hear and keep the word in an honest and good heart are those who "bring forth fruit with patience", (Luke 8:15). It is therefore a question of hearing the word of God and putting it into practice: the word is received and put into practice with intelligence, and so fruit is produced with patience.
Ques. Why does it say that fruit is brought forth "with patience"?
J.T. It is Luke who speaks of that in his account of the parable of the sower. Matthew gives the effective result -- hundred, sixty and thirty, while Mark gives the result the other way round -- thirty, sixty and hundred. In the parable itself, Luke speaks of a hundred-fold, but in his explanation he omits the hundred-fold return, as if he intended to bring us into agreement with God in the gospel. It is a question of bringing forth fruit with patience, and God has marvellous patience with us all, and we should be in accord with Him in bearing fruit.
Rem. We are often impatient in seeking the good path, therefore we are often disappointed; but God is a God of patience and we must be in accord with Him.
E.P. God speaks to us, and His thoughts made
known little by little; He does not tell us everything at once.
T.D. Why does the fruit diminish in the parable in Matthew's gospel and increase in Mark's?
J.T. Matthew gives the history of the assembly, but Mark gives service. In vessels which have failed, the end is better than the beginning, as in the case of Mark himself, and Jacob, and Peter, and particularly of Paul, whose ministry was deeper and more powerful when he was a prisoner than at the beginning, having gone to Jerusalem against the testimony given by the Spirit.
T.D. Could it be said that there is increase now as to the Spirit's ministry?
J.T. That could be said in relation to individual service, as in Mark, but not concerning what is collective, as in Matthew.
T.D. At Pentecost there was much light, but men were not faithful so that there has been decrease in the testimony. Now is there recovery of all that there was at the beginning?
J.T. Fruit is seen in the quality of what is formed in the saints, rather than in the quantity. John makes us see in his gospel how God takes account of weight and measure, as we read of Nicodemus, for example, who brought "a mixture of myrrh and aloes, about a hundred pounds weight", (John 19:39). That was pleasing, but it was the contribution of a disciple living in secret. Take now the case of Mary of Bethany, who took "a pound of ointment of pure nard of great price" (John 12:3); one pound against a hundred, but John likes to dwell on the importance of quality. I am sure that, at the end, we can expect that.
E.P. If we think according to God and not according to man, there will be increase.
J.T. Creation as a whole suggests quantity to us. There were many gifts at Corinth, but there does not
seem to have been much love, now the "greater of these is love" (1 Corinthians 13:13). We can have quantity and lack love; what we have in quantity may show deterioration, like "wood, grass, straw" (1 Corinthians 3:12), while things in small quantity are precious. We should notice here that "Mary kept all these things in her mind, pondering them in her heart". That is Mary's spiritual history, and is that of a young believer who listens to what is said of Jesus, who receives these things and keeps them and ponders them in the heart; that is the way of progress. It is good to be at meetings such as these, but do we keep all that we receive and ponder it in our hearts? That is the essential.
Then there is "the law of the Lord", verse 23. Mary and Joseph brought the little Child to Jerusalem to present Him to the Lord "as it is written in the law of the Lord". Then in verse 25 a priest appears in the temple. As we increase in the knowledge of Christ, we come to the temple and understand that it is there that there is a true appreciation of Him. Simeon gives the thought of a true priest; it is said of him that he was "just and pious, awaiting the consolation of Israel, and the Holy Spirit was upon him. And it was divinely communicated to him by the Holy Spirit that he should not see death before he should see the Lord's Christ". It says then, "And he came in the Spirit into the temple"; we have now a man "just and pious" on whom is the Holy Spirit. He wears, so to say, priestly garments; the priest was to be clothed with righteousness (Psalm 132:9), and he was to be anointed (Exodus 40:13,15). Simeon is really anointed, since the Holy Spirit is upon him; he received his communications by the Holy Spirit; "it was divinely communicated to him by the Holy Spirit", and prepared in this way, "he came in the Spirit into the temple". These are traits which we must note for they indicate what a priest is according to God; there is much more with Simeon, in this connection, than with Mary and with the shepherds.
G.M. It is very important to notice the number of times that the Holy Spirit is mentioned in connection with Simeon.
J.T. Yes, all that is to draw our attention to what priesthood is according to God.
Rem. Such a person will hold nothing in his arms other than Christ.
E.P. From the moment when the Spirit told him that he should not see death before seeing the Lord, Christ would be distinctly in his heart.
H.Ch. The Holy Spirit operates to lead us to Christ and to occupy us with Him.
J.T. Then we shall be able to speak of Him in a comely way, as we see here with Simeon.
T.D. It seems to me that we should also notice that the Spirit Himself spoke to Simeon, while it was an angel who spoke to the shepherds.
J.T. We are now in surroundings where God speaks by His Spirit. Priests should be brought near to God. When Aaron and his sons were to be anointed, they had to be brought near (Exodus 40:12,14); they were brought to the entrance of the tent of meeting: "Thou shalt bring Aaron and his sons near, at the entrance of the tent of meeting". That signifies that service was not to be carried on at a distance, but in nearness. We have been brought nigh by the blood of Christ, and we have access to the Father by one Spirit. Righteousness and piety are what qualify for priestly service. When the remnant was recovered in the days of Nehemiah, coats were given for the priests (Nehemiah 7). It is not enough to know that one is a priest because one is a believer, but there must be the wearing of the priestly garment, as David says, "Let thy priests be clothed with righteousness", (Psalm 132:9). How can we claim to be anointed and to have communications by the Spirit, if we are not clothed? This thought of the garments belongs to our family relations, our business and so on.
P.G. In all that, it requires that the heart be concerned, not only the intelligence.
Ques. Could it be said that we receive so few divine communications because we are lacking in righteousness and piety?
J.T. If I am not wearing the priestly garments, it may be that God speaks to me, but to blame me. This was the case at Corinth, where the apostle could not speak to the believers as spiritual men.
Rem. Often it seems to us that we should receive the answer to our prayers, but we should be concerned whether our spiritual state is in accord with the prayers we are making.
J.T. It says, "Lifting up pious hands", (1 Timothy 2:8).
H.Ch. I should be glad if you would say something more on what characterises the priests' garments.
J.T. It is righteousness and piety. It is a question of practising righteousness, as John says, "If ye know that he is righteous, know that every one who practises righteousness is begotten of him", (1 John 2:29). There is now a true priest in the temple ready to receive the precious Child; we have heard the shepherds and the angel speak of the Lord Jesus, let us listen to what this priest says of Him. He is ruled in everything by the word of God, even in what concerns his death. The better we know God, the better we commit ourselves to Him, whether we should live down here a long or short time. Henceforth God has Christ before Him in the realm of testimony and Simeon can depart. He blesses God and says, "Lord, now thou lettest thy bondman go, according to thy word, in peace; for mine eyes have seen thy salvation". He is ready to depart according to God's word; in the Child he recognises the salvation of God, and, set free from all national feeling, he says, "mine eyes have seen thy salvation, which thou hast prepared before the face of all peoples; a light for revelation of the gentiles and the glory of thy
people Israel". A true priest is not affected by his nation; Simeon places the nations before Israel. National sentiments and prejudices are very damaging to the testimony.
E.P. If we always put the Lord in the first place, we shall lose all that is national. The Lord's will is the same for all His own.
J.T. That thought agrees with the epistle to the Romans, where we see the nations first coming into blessing, and then the Jews. Paul, like a man unaffected by what is national, could present the nations as an offering to God. In divine things we ought to keep ourselves from what marks us in any particular way. The apostle Paul wished to be a curse from the Christ for his brethren according to flesh, Israel, and yet he speaks in this very epistle of his service in order that the offering up of the nations might be acceptable to God, so free was he of what characterised him naturally.
Rem. The danger is of having in the hands a little of what is not of Christ.
C.L. Simeon's hands were full of Christ.
J.T. He was a consecrated priest (Exodus 29); the priests received the offerings and waved them before Jehovah. What was in the hands was for God; there was nothing but what was for God. This priest here held the Lord Jesus in his arms, and, set free from all national sentiment, he can speak of Him, "mine eyes have seen thy salvation, which thou hast prepared before the face of all peoples; a light for revelation of the gentiles and the glory of thy people Israel".
Rem. The shepherds saw the Lord, and Simeon has not only seen Him but has taken Him into his arms, so finding himself in relation with God and with God's interests down here.
J.T. "He received him into his arms, and blessed God". It says that it was the parents who brought in the little Child; "And his father and mother wondered
at the things which were said concerning him", they were attentive to all that was said about Jesus. That all shows the importance of ministry, that is, of having attention directed on to Christ, and it is only the Holy Spirit who can do that.
Rem. Lydia was very attentive to what Paul said to her.
J.T. Paul had, so to say, the last word from God; he completed the word of God, and Lydia's heart was opened to attend to what he was saying.
Rem. There are many christians who receive the ministry of the twelve, but who do not accept what Paul says.
J.T. Paul gives the whole; it was given to him to complete the word of God in all its extent. He takes account of the ministry of the twelve, but he had also a gospel which was his own (he calls it "my gospel", Romans 2:16), then he had the ministry of the assembly, and he thinks of it according to the light which he had received from God. Paul goes over the ministry of the twelve but it gives it a new setting.
E.P. Hence the necessity of reading all the epistles, in order to have all the ministry.
J.T. With Mary as with Lydia, we see how a believer makes progress.
P.G. Solomon asked for a heart that hears (an understanding heart), and Samuel, too, was ready to listen.
J.T. In answer to his desire, God gave Solomon wisdom and great expansion of heart. Not much is said here of Joseph but of Mary in particular; light came to her in a wonderful way to bring her into the full knowledge of Christ. Whilst His father and mother wondered at what was said concerning Him, Simeon blesses them, and says to Mary, "Lo, this child is set for the fall and rising up of many in Israel, and for a sign spoken against; (and even a sword shall go through thine own soul;)
so that the thoughts may be revealed from many hearts". While we move forward and make progress in the truth, God does not show us an easy way in this world. The apostle Paul warned those who had been converted through him, that they would have sufferings, as we see particularly in the epistle to the Philippians. "A sword shall pierce through thine own soul also": one naturally so close to the Lord had to pass through such sufferings, and later, Mary had to recall those words of Simeon when she was at the foot of the cross of Jesus.
Ques. Could it be said that all our exercises with regard of Christ lead to sufferings?
J.T. It is morally right and for our gain that we have part in suffering. It may be that we try to avoid them, but Paul says to Timothy, "Take thy share in suffering", (2 Timothy 2:3). He does not say simply, Have part in the fight, but "Take thy share in suffering".
There are other very interesting points in this chapter, amongst them that which concerns Anna, who was a prophetess, a true priest in active service; this side of active service, is also to be noted. She had continued until a very advanced age, like Caleb, whose energy was maintained; our spiritual strength should not decline as we grow old. It says that "she did not depart from the temple", and that she served God with fastings and prayers, night and day. What activity! She "gave praise to the Lord and spoke of him to all those who waited for redemption in Jerusalem"; being accustomed to being in the temple, she was there just at the right moment. Being found in spiritual activity, we gain much: "she coming up the same hour gave praise to the Lord, and spoke of him to all those who waited for redemption in Jerusalem". She did not miss this great occasion.
Rem. This is a great encouragement for the sisters, and besides, if they cannot speak in the assembly, they can do so in secret.
H.Ch. So that the sisters have their place in priestly service.
J.T. Yes, there is this side of the service, which includes speaking to other individuals of the Lord, to all those who wait for redemption. Anna spoke to God, praising Him, and she spoke of Him to all who waited for redemption.
E.P. She has the character of an overcomer, of whom Revelation speaks. The state of Israel was so very sorrowful that she could have given up the position, but the word of God was kept in her heart by the Spirit of prophecy; in this way she is an overcomer.
J.T. Verse 39 marks the end of an exercise: "They returned to Galilee to their own city, Nazareth". It is in the town where one lives that everything is to be put into practice. "The child grew and waxed strong in spirit, filled with wisdom, and God's grace was upon him". What an opportunity His parents had of seeing the fulfilment of all that had been said about Him: they had received all the necessary communications, but what was the effect produced by these communications?
They did not fail to go to Jerusalem each year, yet, during the first twelve years there was evidently decline with Mary. When Jesus was twelve years old, His parents went up with Him to Jerusalem, to the feast of the Passover, and an extraordinary thing happened; when they had completed the days of the feast, they went a day's journey, supposing Him to be in the company that journeyed together, but He was not there. This is what happens to many christians, they believe that He is in some company here or there, but He is not. Like Mary, there are persons who make progress for a time, then at the end of several years they get no further; they have made the day's journey thinking that Jesus is in the company, but He is not.
Rem. If His parents had enjoyed His presence
during those twelve years, they would not have been satisfied to travel one hour without Him.
J.T. We can have external order and be lacking in spiritual power internally. We can think that the Lord is with us and continue with a round of meetings where He is not with us. Spiritual sensibilities being lacking with us, we should not see that He is not there. In contrast with that, we see the Lord in the temple occupied with His Father's business. Mary had never thought that the heavenly Father of Jesus had business. She said, "Child, why hast thou dealt thus with us? behold, thy father and I have sought thee distressed". It was not a question of Joseph, therefore the Lord replies, "did ye not know that I ought to be occupied in my Father's business?" His Father had business, and Jesus was found down here because of His business.
Rem. How much time is lost in seeking the Lord where He is not!
J.T. They thought that He was amongst their relations and acquaintances; they were thinking of the natural side. If they had remembered the wonderful words of Simeon, they would have known that the Lord was down here in connection with God's business. There was considerable decline between the day when they had listened to Simeon's words and this moment. We are companions of the Christ if indeed we hold the beginning of the assurance firm to the end (Hebrews 3:14). Perseverance is necessary.
E.P. The church makes progress on account of the continual exercises.
T.D. It seems that they had not profited much in their town, Nazareth; however, the Child grew.
J.T. They had returned to Jerusalem, and there they ought to have proved the words which they had heard, but they had declined in faith and hope. Though having the company of this glorious Person, they were not at the elevation suited to His presence. The Holy
Spirit does not give any details at all of these twelve years, but we can say that marvellous things took place which none could take account of so well as Mary.
Rem. Previously Mary heard and kept in her heart the words of Simeon; now she has the privilege of hearing the very words of the Lord Himself.
J.T. Without doubt, a certain recovery took place with Mary through this humiliating experience. It says in verse 51, that she "kept all these things in her heart". Of Jesus it says, "he went down with them and came to Nazareth, and he was in subjection to them". What a testimony to Mary and Joseph! Then we read, "Jesus advanced in wisdom and stature, and in favour with God and men".
Luke 4:1 - 14,38,39
J.T. At St. Etienne we considered the first two chapters of Luke's gospel; I think it will be profitable to consider the following chapters. What is to be noticed in this period of the life of the Lord Jesus is His long secret history. The early chapters present Him to us as Babe and young Boy; He is now presented to us as Man. We have seen that Mary represents the history of the believer's soul in connection with Christ. She kept all the things said of Him, pondering them in her heart, (chapter 2:19). She was astonished at what was said of Him; Simeon had told her many things, particularly that a sword would pierce through her own soul, and at the end of the second chapter we read that she kept all these things in her heart, (chapter 2:51). A certain incident took place when Jesus was twelve years of age, which is given to us, but many other events had taken place which are not mentioned. All that was, so to say, within the reach of Mary, and she understood it. Jesus grew under the notice of His mother who pondered in her heart the things said about Him. She had the opportunity of contemplating the graces which developed in Jesus, and instead of Him having to learn from His mother, it was His mother who learned from Him. So the development of a believer is in connection with the things which concern Christ; the believer's secret history is bound up with what he sees in Christ. Mary represents the secret history of the soul; what we learn in secret will be what will shine in us. At the age of twelve, the Lord could say to His mother, "Did ye not know that I ought to be occupied in my Father's business?" Our hearts are enlarged when we see that the Lord was occupied in His Father's business.
In verse 23 of chapter 3, Jesus began to be about thirty years of age. It is written that "Jesus himself was
beginning to be about thirty years old". He is then presented as being fully aware of being identified with the human race, and what marks Him is seen in verse 21, "Jesus having been baptised and praying ... the heaven was opened". What Mary had heard of Him and what she had seen in Him was to be fully confirmed by heaven at that moment. "The heaven was opened, and the Holy Spirit descended in a bodily form as a dove upon him; and a voice came out of heaven, Thou art my beloved Son, in thee I have found my delight". All therefore that Mary had seen in Christ and had heard about Him is now confirmed by what she heard from heaven. When we are in heaven, we shall understand what heaven thinks of Him, but it is a question of what we already understand of Him down here.
It could be said that in this section Luke presents the Lord in the most attractive way for the heart of man. His human perfection shines, He prays, and heaven speaks to Him, then following that, we learn that "Jesus himself was beginning to be about thirty years old". This glorious Person whom heaven presents is on our side, Jesus is for us. God's thought is to have His good pleasure in men, but they must be brought into correspondence with that glorious Person.
I just show the brethren what is on my mind; we are having a reading, and we want all to take part.
Ques. Can we say that every child should be like Him, subject to its parents as He was to His?
J.T. In baptising a believer's house, the perfection which is in Jesus is in view, so that when the children reach the age of twelve they may realise that Jesus is their model.
Rem. We can be encouraged by the thought that Jesus was subject to His parents, although He was not understood by them.
J.T. The young believer will know that God's claims are to be preferred to any others, preferred even
to the claims which their parents could have over them, and if these claims are understood, or at least accepted, the child's duty is to be subject to its parents. The continual growth of Jesus is striking, He grew up before Jehovah as a tender plant out of a dry ground; so too the young believer grows as he recognises his responsibility before God. It may be that he has a long secret history, but like John the baptist, there will come a moment when the believer will have to witness that he has had to do with God; he will have learned to pray.
Rem. It is said of John the baptist, "The child grew and was strengthened in spirit; and he was in the deserts until the day of his shewing to Israel", (Luke 1:80).
Rem. Aaron's rod was hidden during the night, that is during the whole time of its growth.
J.T. Evidence of growth was there.
Rem. The showing is according to the secret history.
J.T. By his manner of life, when the secret history is over, he is seen as a witness of the faithfulness of God.
E.P. Growth continued for thirty years, and the devotion seen at the beginning was evident constantly. The Lord Jesus was devoted to the service of God; He recognised God in every action, continual praise was in His heart.
J.T. The result of secret history is most interesting. The Lord said, in the gospel of Matthew, that the believer should enter into his closet and pray in secret. "Thou, when thou prayest, enter into thy chamber, and having shut thy door, pray to thy Father who is in secret, and thy Father who sees in secret will render it to thee", (Matthew 6:6). We must have a public history in connection with our brethren, but we shall not shine in public, unless we have been secretly with our Father. To enter into one's chamber and pray in secret means that one has touched the most holy place; one has the privilege of
entering the most holy place by the new and living way. At first, on entering my chamber, I do not see the Lord Jesus, but I see Him on entering the most holy place. So it is that I put on His character and become like Him down here.
Rem. "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", (2 Corinthians 3:18).
J.T. Secret history is very simple: you enter your chamber and pray to the Father in secret, you soon understand what the holiest means, and then you come out and attach yourself publicly to the brethren. God will show that we have had to do with Him in secret, and He will reward us openly. All this was seen in the Lord Himself when He prayed; He had identified Himself with the remnant, so that heaven shows what it thinks of Him. The Holy Spirit descends and abides upon Him, and then the voice coming from heaven says, "Thou art my beloved Son, in thee I have found my delight". This word is addressed to Him, "in thee"; in another gospel, it says, "This is", (Matthew 3:17) but here it is, "Thou art my beloved Son". If you are conscious of being pleasurable to God, it matters little what men think of you.
E.P. In reference to the Lord Jesus, what difference is there between the seal and the anointing?
J.T. By the seal He is set apart as belonging to God; the anointing means that God commits Himself to Him, so to speak; God approves Him as His representative down here. The same thought applies to us, as believers; God has anointed us and has sealed us, and more, He has given us "the earnest of the Spirit in our hearts".
G.M. Is the first verse of chapter 4 linked with the last verse of chapter 2?
J.T. Jesus was full of the Holy Spirit; that is another thing we have to contemplate.
E.P. Do we pray enough to be full of the Holy Spirit?
J.T. That is how the spiritual character is maintained amongst the children of God. In this passage, the Lord comes before us; He is exceedingly attractive to us and to the heart of God. Such is the measure of the stature of the fulness of the Christ. The epistle to the Ephesians gives us the measure: "And be not drunk with wine, in which is debauchery; but be filled with the Spirit, speaking to yourselves in psalms and hymns and spiritual songs, singing and chanting with your heart to the Lord; giving thanks at all times for all things to him who is God and the Father in the name of our Lord Jesus Christ", (Ephesians 5:18 - 20). Instead of being drunk with the things which the world can offer you, "be filled with the Spirit".
J.T. What characterises him who is "full of the Holy Spirit" is firstly that he does not go into evil; he does not himself combat evil with his own strength. Jesus was "led by the Spirit in the wilderness forty days, tempted of the devil".
Rem. It was not His personal choice; He was "led by the Spirit" there.
J.T. He taught His disciples to pray in this way: "Lead us not into temptation, but deliver us from evil", (Luke 11:4). The Lord has met evil, and we see how He was led of the Spirit in the wilderness.
G.M. That shows us His perfection.
J.P. As the Lord says, "The ruler of the world comes, and in me he has nothing", (John 14:30).
J.T. Not only has a divine Person met the devil, but a Man.
J.P. "In that he himself has suffered, being tempted", (Hebrews 2:18).
J.T. He was led of the Spirit in the wilderness, being tempted by the devil forty days. We are in this
way in the presence of a Man approved of God in His combat with the devil, striving against him with arms suitable for a man, the word of God, the first thing it is important to have. We have the Spirit and the word.
Rem. We learn in this passage how the enemy should be faced.
J.P. We can say that the devil put all the temptations to the Lord Jesus which he has put to the human race from the beginning.
J.T. In verse 13 it says, "And the devil, having completed every temptation, departed from him for a time".
G.M. Is the fulness of His perfection expressed during those forty days of temptation?
J.T. It is a complete testing time.
J.P. In Matthew there are "forty days and forty nights" (Matthew 4:2); the enemy allowed no rest to the Lord.
J.T. In the first place he attacks Him in connection with His needs as Man, He was hungry, humanly speaking. The enemy works as he is accustomed to act with men, as knowing them and as knowing their weak point, and he attacks them where they are likely to be overtaken. In such times we should watch very particularly. The Philistines proposed to attack Samson in the morning, but Samson arose "in the middle of the night" (midnight) (Judges 16:3), and carried on his shoulders the doors of the gate of the city and the two posts "to the top of the mountain that is before Hebron". We become invulnerable according to the measure of our dependence upon God. "When I am weak, then am I strong", (2 Corinthians 12:10).
Ques. Does verse 13 imply that there were other temptations of the Lord?
J.T. There are three temptations, but in verse 13 it says, "every temptation". "Having completed every temptation, the devil departed from him for a time". Jesus was obedient even unto death. Later the devil was to return to the attack with other weapons; in Luke
we have physical or bodily circumstances, and political and religious, the kind of circumstances through which the enemy seeks to attack us.
Rem. We have that in embryo from the beginning.
J.T. In the garden of Eden, Adam aspired to be God. Here we see the enemy's effort to place one truth over against another in order to neutralise it. The Lord was truly Son of God, but He was Man, and so the question was to know what man should do. Now man's food is every word of God: "Man shall not live by bread alone, but by every word of God". Elsewhere it says, "every word which goes out through God's mouth", (Matthew 4:4).
Rem. It is quite natural to eat when one is hungry; it is then that temptation comes, for it is a question of not eating on the enemy's suggestion.
G.M. Adam and Eve were not hungry, yet they ate of the fruit of the forbidden tree and fell.
J.T. It is remarkable to see that the first point of attack is in connection with food. The enemy uses political circumstances in the same way to tempt the people of God. As he travelled with Paul, Luke understood the movements evident in the Roman world; he saw the attraction of political honours. The second temptation does not perhaps offer to us so much attraction, but the third comes very close indeed to us. There is the danger of coming under spiritual or religious ambition.
Rem. I am tempted to do something remarkable in what is spiritual, to the sole end that someone else praises me.
J.T. It would be a great exploit to throw oneself down from the temple; it would attract public attention.
Rem. Many servants have been tempted in this way, and being tempted, they have not refused it.
J.T. Following this temptation, Jesus Himself walks in the power of the Spirit on the ground where He can serve God and men. In verses 14 and 15, it says, "Jesus returned in the power of the Spirit to Galilee;
and a rumour went out into the whole surrounding country about him; and he taught in their synagogues, being glorified of all". In serving the Lord, we must not excite those who have religious prejudices. The Lord was accustomed to go into the synagogue, trying to help those who were there; He does not attack the synagogue. What was there when the Lord was present: had never existed before; His conduct, the way in which. He read, the grace with which He spoke, were all different from what had been before. We see that the Lord maintained the truth in the synagogue at Nazareth, but at the same time making it attractive by the grace of His Person. That is a basis of what we must be to make the truth known. It is said of Paul and Barnabas that they entered together into the synagogue, and so spake that a great multitude believed; they were in the synagogue according to the example of Jesus.
Rem. Then too, from their conduct before the tribunal, they recognised that Peter and John had been with Jesus.
J.T. It does not say whether there were some conversions that day, but admiration was provoked. It is not only a matter of what we preach, but also of how we preach. What was in the synagogue was shortly to be manifested -- a spirit of murder. In another synagogue (verse 33) there was a man with the "spirit of an unclean demon". We see what is the real idea of the synagogue; then "rising up out of the synagogue" He went out of it into the house of Simon. From this point, in this gospel, the believer's house is in view. What the Lord did not find in the synagogue, He found in the house of Simon after having cured the bad fever of his mother-in-law.
Rem. So it is in the Acts, when the synagogue is left, immediately the houses of the believers are seen.
J.T. The believer's house comes into view when the synagogue is set aside.
J.T. In this section we can notice the prominence accorded to service. We read this morning that Peter's mother-in-law, being cured of the fever, stood up and served them. It was not a matter of official service under commandment but of the spirit of service. Paul said that he served God in his spirit in the glad tidings of His Son, and we see this spirit in this woman who has stood up and acted on her own initiative. "Forthwith standing up she served them". The Lord, in His act of healing and in the position He took in rebuking the fever (it says that He stood over her) gives us an idea of His moral dignity. In rebuking the fever and in curing it, He gives us an idea of His moral greatness and power. He serves her, and then, having received the benefits of Christ's service, she serves them. The benefits of the service mark us, so that we serve without partiality not only those who help us, but others also; Luke says simply, "she served them".
Rem. The proof of moral power in the Lord is seen in rebuking the fever; in this way He sets the vessel free for service.
J.T. So that, in the service we render, nothing will harm those whom we serve. Paul said to the Galatians, "By love serve one another", (Galatians 5:13). Love is the most useful thing in service. Luke particularly presents Christ as One who gave no offence in service. Paul amplifies this thought as he says, "I am servant of all", and he became anything as he served, "I became to the Jews as a Jew, in order that I might gain the Jews; to those under the law, as under law, not being myself under law, in order that I might gain those under law: to those without law, as without law ... in order that I might gain those without law. I became to the weak, as weak, in order that I might gain the weak. To all I have become all
things, in order that at all events I might save some", (1 Corinthians 9:19 - 22). This portion of Luke brings us to official service and shows us the character of service which should mark every believer. It is in the spirit of service that we are qualified for official service, and it is in this way that the Lord can have confidence in us. Before Simon's conversion, who was to be an eminent servant, there is in his house this example of service; that was to produce a great effect on Simon, seeing especially that it was a question of his mother-in-law.
Rem. The Lord's service in John 13 would be the opposite; He is Servant of all.
E.P. It is necessary to understand that, apart from the Lord, we can do nothing, although we have the desire to serve.
J.T. The healing of this woman is followed by a marvellous example of energy in the Lord's Person: "And when the sun went down, all, as many as had persons sick with divers diseases, brought them to him, and having laid his hands on every one of them, he healed them". The setting of the sun would be the signal, for one working for wages, to cease all activity, but the Lord continues to work after the sun had set. That shows that the believer's service is a continual service; one does not stop work and say, 'I have done enough, let someone else take my place'. If the work is to be done, the obligation rests on me to do it. "Having laid his hands on every one of them, he healed them". The Lord could have put out His hand and said, Be healed, but He does not do this, He addresses to "every one of them". Such is the peculiar interest the Lord had in His service. Luke's gospel gives the impression that the Lord is interested in each one of us, as in chapter 15, "There is joy before the angels of God for one repenting sinner". Besides, Luke's gospel is addressed to an individual.
Rem. The Lord had prayed before the sun rose,
and He laboured after it had set; it is a long day of service.
J.T. The crowds seek Him from the early morning, but He is not affected by them although ready to serve them. "And when it was day he went out, and went into a desert place, and the crowds sought after him, and came up to him, and would have kept him back that he should not go from them". While we serve, there is the danger of being exposed to the influence of those whom we serve; we must be freed from this lest we become partisan. The principle of service is universal not local; one must be ready to serve all. The Lord says then, "I must needs announce the glad tidings of the kingdom of God to the other cities also, for for this I have been sent forth", (Luke 4:43). Much time would be required to visit all the cities, but the Lord places Himself under obligation to visit them all.
Th.D. Those who work for wages cease work when the enemy comes, but the service of love continues.
J.T. Jacob has to say that he had worked night and day. He said, "In the day the heat consumed me, and the frost by night; and my sleep fled from my eyes", (Genesis 31:40). He served fourteen years for his two wives and six years for the flock, but he served in love in view of Rachel.
Rem. The Lord evidently always had much to do.
G.M. It says in this gospel of Luke that the Lord spent the whole night in prayer.
J.T. Yes, we shall see that later.
D.F. Would you say that service is the concern of every christian?
J.T. It is incumbent upon every christian to serve all christians. Often we become too 'local'.
Ques. What part do sisters have in service?
J.T. In the case of Simon's mother-in-law, we saw what she could do, and too we have seen today what one of our sisters can do here at Tence. What is to be
done you are to be there to do. One sister washed the saints' feet, another brought up children, Lydia opened her house to Paul.
M.A. Stephanas put his house at the service of the saints.
J.T. The saints are received and served, whatever their needs.
E.P. After the meeting, as well as during the meeting.
J.T. Exactly. The first epistle to Timothy makes provision for the service of the saints. With Anna, we see a spiritual service; she "did not depart from the temple, serving night and day with fastings and prayers"; she "gave praise to the Lord, and spoke of him to all those who waited for redemption in Jerusalem", (Luke 2:37,38).
Ques. Could it be said that the little captive maid of Naaman affords an example of service? Even in youth one can serve the Lord.
J.T. Nothing is more edifying than to read the scriptures which speak of holy women, in all the books of the Old Testament.
Th.D. What is to be understood by "night and day" in the temple? Anna served night and day.
J.T. "In fastings and prayers" was how she served God, as a priest.
Th.D. Simon's mother-in-law served not only the Lord but also those who were with Him.
J.T. The service of Simon's mother-in-law was a domestic service, so to say, while Anna filled out the service of a priest.
D.F. A bed-ridden sister in great weakness cannot serve like Simon's mother-in-law, but she can serve like Anna.
J.T. Several of us know sisters who serve like that, bed-ridden sisters, very weak, able to sleep only a little, yet they spend long hours in prayer to God.
E.P. Have we the thought here of placing ourselves in a state for service?
J.T. Yes, Simon's mother-in-law is an example of the spirit of service which should be found in every believer. In the Lord's example we have an incessant and universal service, but all that leads on to the great servant which the Lord was about to introduce, the apostle Peter. It should be remarked too that the Lord's visit into Simon's house did not apparently effect his conversion, which seems rather to come to light in what is said in the following chapter about the draught of fishes, verse 8. The Lord brings in fresh servants, special ones to whom He gives gifts, on ascending to heaven; this is the subject of chapter 5. It is encouraging for those who are in business to see how the Lord can reach them in those circumstances. In verse 3, He gets into one of the ships, "which was Simon's". Not by accident does the Lord get into that boat; He knew very well that it was Simon's.
E.P. The fishers were washing their nets; that means that we must purify our way of acting, our fishing methods, so to say.
J.T. "He saw two ships standing by the lake, but the fishers having come down from them, were washing their nets. And getting into one of the ships, which was Simon's, he asked him to draw out a little from the land". The Lord got into Simon's boat and used it for a spiritual end; before using Peter personally, the Lord for the moment concerned Himself with the boat, then "he sat down and taught the crowds out of the ship".
Rem. It is good to hear the Lord's voice calling us, and to accept what He says and to give Him the place He claims.
E.P. How can one serve the Lord in business?
J.T. You can put at His service your house, your car, etc.; that does not mean that the Lord wants to use what belongs to men in general, but He wants to have you for Himself. Confidence was produced in Simon by the fact that the Lord had wanted to use his
boat for preaching to the crowds. That enables him later to confess the truth, verse 8. So the Lord says to him, not only to "draw out a little from the land", but to "draw out into the deep water and let down your nets for a haul"; He said this when "he ceased speaking" to the crowds. The Lord worked in Simon to produce a state of soul which would enable him to do what the Lord would command him. Will Simon do what the Lord is going to say to him? Simon was doubtful of the result; however, he says, "at thy word I will let down the net". When the Lord takes us for Himself, as He took Simon, we have to learn to work according to His instructions and not according to our own judgment; judging from his experience, Simon did not think it was worthwhile letting down the net. Our personal thoughts are of no value in the things of God; the Lord knows all things and we must allow ourselves to be directed by what He says. Salvation involves obedience, as in Simon's case.
Rem. In Acts 10, Peter had to listen to the Lord's voice, after he had seen the sheet descend from heaven.
J.T. In John 21 it speaks of "the right side of the ship"; here, it is the deep water -- "Draw out into the deep water".
E.P. Could you say that Peter let down the net in Acts 2?
J.T. The "deep water" suggests that there are many fish there. The apostles had to go where the multitudes were; Peter had to have this thought before him as to the gospel net, in what took shape at Jerusalem. He lifted up his voice in the open air; it was not something done in a corner, but in public. What a great assembly there must have been!
Rem. And what power was with them!
H.B. Is there a moral thought to be seen in the fact that He sat down?
J.T. That He was sitting shows that He was acting
with deliberation. He is seated at the right hand of God, and this shows the pains which God is taking with regard to men, it is what the work of God demands.
Rem. They sat down too to choose the good fish, in Matthew 13.
J.T. We see the attitude of the world towards the Lord, when He was on the cross. It is beautiful to see that this was ended by the fact that the Lord sat down at the right hand of God. It says, in Mark 16:19 and 20, "The Lord therefore, after he had spoken to them, was taken up into heaven, and sat at the right hand of God. And they, going forth, preached everywhere, the Lord working with them". We can be assured that in watching over the service on earth, the Lord acts with the greatest deliberation and with the greatest care.
Th.D. Terror had seized Simon: what does that mean for us?
J.T. It was rather astonishment; Peter was profoundly astonished by what had happened.
Th.D. He recognised the Lord as his Saviour.
J.T. He fell at Jesus' knees. All those who were there were astonished, but only Simon fell at Jesus' knees; the effect produced was more marked with Simon than with the others. He was conscious that the Lord would pray for him and represent him before God. He did not feel himself worthy of the Lord's presence; his instinct was truer than his words, as instead of going away he falls at Jesus' knees, that shows that he was truly converted. He says, "I am a sinful man", that is, full of sins; his condition as a sinner is fully exposed.
E.P. This incident is to take away all confidence in our service.
Rem. Isaiah is seen in his unworthy state before being sent as a servant.
J.T. The effect of this marvellous service which the Lord rendered to Peter is that he would no longer
have confidence in himself. The Lord said to him, "Fear not; henceforth thou shalt be catching men". In speaking in this way, the Lord had in view Peter's service, which was not only to bring light to men, but to catch them; these two thoughts are different from one another.
Ques. Could one say that it is the difference between doing the work of an evangelist and being an evangelist?
J.T. "Thou shalt be catching men". We have an illustration of that in Acts 3:5 - 7,11. Having said to the lame man who begged alms, "Look on us", and commanded him, "In the name of Jesus Christ the Nazaraean rise up and walk", Peter takes him "by the right hand" and raised him up, and then the man holds (by the hand) Peter and John. That indicates fellowship. When the evangelist brings light to someone, that person receives the gospel in order to be brought into fellowship. The principle is plain here; there was association with Peter and the other stones. Peter at first held the man, later the man held Peter and John. How many persons are there here in fellowship in this room? Three years ago, I remember that there were many who sat behind and did not break bread. It is good to come to the meetings, but you are not caught if you are not in fellowship. "Thou shalt catch men", the Lord said to Peter.
Rem. Those who were caught in Acts 2:42 persevered "in the teaching and fellowship of the apostles, in breaking of bread and prayers".
J.T. There is the fellowship of God's Son, the fellowship of His death, the fellowship of the Spirit, the fellowship with one another.
H.Bx. To be in full fellowship, is it necessary to break bread?
J.T. The breaking of bread is the public expression of fellowship. Many persons sit behind and do not
break bread. In the beginning there was "the fellowship of the apostles"; Peter had well laid hold of the thing. Why are there so many persons who have not seized it, and do not take part in the breaking of bread? In Acts 2 no one kept away, and no one sat behind, all were in fellowship.
Rem. The Lord sat at table with the twelve; you cannot suppose that some of the disciples wanted to put themselves out of it.
J.T. We cannot think of the disciples sitting behind on the occasion of the Supper, and not taking part with the Lord. If a brother or a sister came for years to the meeting at Tence without taking part in the Lord's supper, it would be supposed that they came only because they found something better there than elsewhere.
J.P. The night when the Lord instituted the Supper, the twelve were with Him, yet others must have known Him.
J.T. There were others; but this occasion had a special object. The three thousand converts persevered in the teaching and the fellowship of the apostles.
E.P. If we prayed more for souls, the work would be more successful. The 'knees' of the Lord have been spoken of: Simon Peter, having seen that, fell at Jesus' knees; that is an attitude of prayer.
J.T. It says of the hundred and twenty that they "gave themselves all with one accord to continual prayer, with several women".
E.P. One loves to think that the Lord Himself encourages every service. To serve well, we must be under His direction.
J.T. At St. Etienne and at Tence we have read in Luke's gospel, considering priesthood in chapter 1, and noting the soul's history in Mary, the Lord's mother, in chapter 2. We dwelt on the fact that she kept all that was said of the Lord Jesus and pondered it in her heart. Then yesterday we meditated on the secret history of a soul.
There is practically nothing said of the life of our Lord Jesus until the age of thirty; two or three incidents only are related. Mary had heard sufficient about Him to be occupied with Him; she had more opportunity than any other person to see the graces which marked Him in His private life. It is in our private relations with Him and with God that our soul history commences. As identified with the remnant of Israel, His characteristic trait was prayer: "all the people having been baptised, and Jesus having been baptised and praying, that the heaven was opened, and the Holy Spirit descended in a bodily form as a dove upon him; and a voice came out of heaven, Thou art my beloved Son, in thee I have found my delight". Heaven announces its good pleasure in Him in this way. In chapters 4 and 5 we considered the Lord in connection with service. We took note particularly of the spirit of service in Simon's wife's mother, after she was healed of a bad fever. In chapter 5, it is a matter of Simon who was to be the chief servant. It must be noted in chapter 5:11 that "leaving all they followed him". They brought the ships to land; others would have used them, but they, "having run the ships on shore, leaving all they followed him".
Ques. Could you say that they left the natural side, when all seemed to be prospering?
J.T. That shows us that we ought not to devote
ourselves to the Lord's service only when our business does not prosper. We ought not to be engaged in the Lord's service as in an occupation when every other occupation goes badly. The Lord had attracted Peter to such a point that others were affected by it and had left all in a moment of great prosperity; they had left all and followed Him. Then what is brought before us makes us see the character of the Lord's work; all that was to serve as education to those who followed Him. The case of a leper is the first presented; the Lord has to do with sin in its most hideous form, for it says that the man "was full of leprosy". Simon spoke a little in this way, "I am a sinful man"; that is, full of sins. Sin appears here in its most hideous form, its most detestable. Leprosy shut out its victims from society. This sinner recognised his state, as "full of leprosy". We shall never be able to serve men effectively, unless we understand how we must have to do with sin in its worst form. Having judged it completely in ourselves, we shall not be surprised to see it in others.
Ques. Could you say that Peter and the leprous man have an impression of the perfection and holiness of the Lord? They do not flee from it, but draw near to Him.
J.T. Peter felt his need; he felt, so to say, instinctively, that the Lord could deal with his evident needs. The significance of the knees of Jesus is seen especially in Luke's gospel; the Lord was going to take upon Himself all man's responsibility. So, "stretching forth his hand, he touched him, saying, I will; be thou cleansed: and immediately the leprosy departed from him". That means He was going to die in order to remove it.
Rem. In Leviticus 13:46, it says of the leper, "He shall dwell apart; outside the camp shall his dwelling be".
J.T. That passage gives us a true idea of the terrible
character of sin. The leper had to cry, "Unclean, unclean". In Luke 5:16, it says that the Lord "withdrew himself, and was about in the desert places and praying".
Th.D. Here He is in the deserts and is praying; in chapter 9, He is on the mountain and is praying.
J.T. In this passage, the idea is rather that He is found alone. When He goes up the mountain, He withdraws from the influences of the plain; clearly, He was free from the influences of this world, but we have to learn from Him. In the desert, one must be apart from what contributes to fleshly influences, and on the mountain, from what contributes to the influences of this world. Jesus was surrounded by crowds, but He shows us how the influence of the crowds is avoided. If the servant lives too much in the atmosphere of those whom he serves, he comes under their influence; so he must know how to withdraw to be alone with God.
Ques. Would you say that one is in the desert for individual growth, but goes up the mountain for the good of others?
J.T. In verse 17 the learned classes come into view. "There were Pharisees and doctors of the law sitting by, who were come out of every village of Galilee and Judaea and out of Jerusalem; and the Lord's power was there to heal them". In verse 15 there are "great crowds", that is, the mass of the people; then in verse 17, the educated people, and it says that "the power of the Lord was there to heal them".
Th.D. To heal the Pharisees and the doctors of the law?
J.T. It is said of the crowds that they had come "to be healed from their infirmities", but it does not say why the doctors and Pharisees had come. A certain critical element was there, though not openly expressed; the presence in us of such an element will always deprive us of power, but the power of the Lord was there to heal them.
E.P. If the lepers were physically "full of leprosy", the doctors of the law were so too, morally. Could one say that much of the ministry of the saints is in view of healing?
J.T. When the twelve were sent out, in chapter 9, it was with "power to heal diseases", and He "sent them to proclaim the kingdom of God and to heal the sick". A disease can be epidemic, a whole assembly, for instance, can be afflicted with it; on the other hand, it may be that only some persons are ill. We see the way in which the apostles are sent out by the Lord, not only to be occupied with the diseases, but with the sick ones.
Rem. The case of one sick person in an assembly is not so serious as an epidemic.
E.P. Is mutual encouragement the means of avoiding epidemics?
J.T. What is in verses 18 and 19 should be noticed. It is interesting to notice that an evangelical movement starts; men were carrying on a bed a man who was a paralytic. In Mark, there were four of them, the man had, so to speak, a universal sympathy. Luke says simply, 'men', as though to remind us what men are as affected by the grace of God. If of ourselves we cannot heal a sick man, we can always bring him to the Lord.
E.P. If we recognise our own helplessness, that is a good feeling.
J.P. How can we bring one to the Lord?
J.T. We bring souls to the Lord by prayer. Sometimes too, a soul can be brought to hear the ministry. "Going up on the house top they let him down through the tiles, with his little couch, into the midst before Jesus". Then we read that "seeing their faith -- it was their faith that Jesus recognized -- he said, Man, thy sins are forgiven thee". Each has to be saved by his own faith, but this faith is often preceded by faith in others.
Ques. Can it be said that at that moment, the
paralysed man was associated with the others in his faith? He was willing to be carried to the Lord.
E.P. It was not by his own means that Saul of Tarsus came to the Lord, but by means of those who had prayed for him.
Rem. By means of Stephen, in particular.
Th.D. To pray for others is the privilege of every christian. James 5:15 and 16 speaks of the prayer of faith saving the sick, for "the fervent supplication of the righteous man has much power".
J.T. When it speaks of men, it is a question of the human race. I suppose that women have more sympathy than men. I am not speaking of women in contrast with men, but of the capabilities which the former have.
Rem. There is often a sick person in the meeting, but it is good to see an evangelical spirit, the spirit which we see here in these men bearing the paralytic.
J.T. The allusions made to women, in Luke, show the capacity in the human race for sympathy. Mary says, "My soul magnifies the Lord", (chapter 1:46). Then Simeon says to her, "A sword shall go through thine own soul" (Luke 2:35); that gives an idea of the compassion in the human race. Compassions are called out in connection with our needs, and if we cannot answer to them, the Son of God can do so. In another passage it says, "Child, thy sins are forgiven thee" (Mark 2:5), but here, "Man, thy sins are forgiven thee".
H.B. What is the thought in connection with paralysis?
J.T. It is a state of impotence, what we are without the Spirit of God, as in Paul's case, who thought "that he ought to do much against the name of Jesus the Nazaraean" (Acts 26:9), while thinking he was serving God. So that he should be able to do something for God, Paul had to be led into the city, where it was told him what he should do. He had to feel his own powerlessness to do anything until the moment when he received the
Spirit of God. In the first place, the man receives forgiveness ("Man, thy sins are forgiven thee"), then the Lord says to him, "Arise, and take up thy little couch and go to thine house". As he had a little couch, it seems that he was a man of limited circumstances; he was not one of the class in verse 17.
E.P. In considering the general attitude of God, we should be much encouraged to pray for those who are in our town, whether they belong to the Lord or not. This would bring us nearer to the Lord, who would certainly act if we persevered.
J.T. There is no doubt that the prayer meeting at Philippi was the secret work of God in Europe. While the women were praying to God, the man of Macedonia was there, saying, "Pass over into Macedonia and help us", (Acts 16:9). All was working to this end, although Paul may have had the idea of going elsewhere, "but the Spirit of Jesus did not allow them", (verse 7). It was difficult to go into Macedonia, as it was here to bring the man to Jesus.
E.P. Would you say that the woman having a spirit of Python and who followed the servants going to prayer, in Acts 16, pursues her course in order to hinder prayer.
J.T. "As we were going to prayer", (verse 16). It is when they were going to prayer that the woman having a spirit of Python tried to turn them from the path of dependence.
E.P. The enemy does not exactly act against what we are doing, but he does not allow that we should act together in prayer.
D.F. Is there a proof of the lack of interest in those who neglect prayer?
E.P. It says that the man departed immediately to his house.
J.T. It says firstly that the man immediately stood up before them, that is, that others were witnesses of the work. He could stand upright on his feet "before them", as we see later on that the woman declared
"before all the people", chapter 8:47. The principle of being able to stand upright is spoken in the book of the Acts: in chapter 3:7 - 8 it says of the man at the gate of the temple that "his feet and ankle bones were made strong. And leaping up he stood and walked". Then in chapter 14:10 Paul says to the man impotent in his feet, "Rise up straight upon thy feet". He will no longer have to lean on others, and will be useful in the assembly; the boards of the tabernacle had to be set upright. Next there are movements; the movements of this man were remarkable, for he carried the couch on which he had lain so long. It may be that I am very small, in humble circumstances, but yet my circumstances are too strong for me, whether they are large or small; it is a matter of the power of God which allows me to be superior to them. The man is said to have "departed to his house, glorifying God"; his house is now spoken of, and we see a man completely changed, he is no longer as he was before.
E.P. This man had spent much time in his house; now he has made great progress, the Lord allows him to go back there.
J.T. Such a house will contribute to the house of God. The principle of the house comes out in the case of Levi; he was not a man in small circumstances, he was probably a rich man. The Lord said to him, "Follow me" (Luke 5:27): the great teaching which comes out in this section of the gospel of Luke is that one must leave everything.
Rem. He was sitting, enjoying human prosperity, but as soon as he hears the Lord's call he gets up.
J.T. Then Levi made "a great entertainment ... in his house" (verse 29); he was so much in sympathy with the Lord's spirit that he invites persons whom the Lord would love to bless. In the measure that we understand that the Lord wants to bless publicans and sinners, we receive them into our houses.
Rem. Others can say wrong things about our
way of going on, but the Lord justifies Levi's service.
D.F. In what sense today must one leave everything -- morally?
J.T. Instead of living in natural things, one looks to the Lord, and holds all that one possesses for His service. Levi, it says, "rose up, and followed him", and too "he made a great entertainment for him".
Rem. Instead of receiving, he is giving.
J.T. Not only does he bring one person to the Lord, but he does much more than that; a great crowd is in his home, within reach of the Lord. If a man holds his house at the Lord's disposition, others will come in and there find themselves within the Lord's reach. In this house there is the power which was given to the paralysed man, power in which he departed to his house.
Rem. The power which he had in him now showed itself towards others.
J.T. There was a great crowd in this house. It is important that, in a locality where there is a meeting, there should be a brother or a sister whose house is open to the Lord's disposition. The scribes and Pharisees murmured: "Why do ye eat and drink with tax-gatherers and sinners?" But the Lord defends Levi in his house, because he was in accord with the Lord's spirit.
Th.D. For whom is the testimony of the healed leper?
Rem. He was previously "full of leprosy", but now he can present himself as a vessel of testimony: "Shew thyself to the priest".
J.T. The testimony is for the priests. Even the smallest thing can contribute to the testimony.
Th.D. We noticed, in Simon's case, that James and John were partners with him; they left everything to follow Jesus. Here we have Levi, sitting at the receipt of taxes. Do the different occupations give character to the service which one will have to undertake?
J.T. Our occupation can absorb us, if we do not leave it first in our spirit. All these men were going to be distinguished servants. Levi, Matthew and indeed every christian, must not live in the circumstances which connect with his occupation. He must come into a new order of things. What he possesses, in the way of material goods, he subordinates henceforth to the service of God. The more I have of goods, the more responsible I am to look after them rightly.
E.P. Many occasions are given to us for service.
J.T. Yes, there are other features to notice, which we shall see later.
Rem. In Luke, we see that it was Matthew himself who made the entertainment, but he does not say of himself that he made a great entertainment. That encourages us in the path of humility; we do not speak of our service, we leave to others the matter of doing that.
Luke 6:1 - 23
J.T. Priesthood and service have occupied us, in the gospel of Luke. We have considered service in a general sense in chapters 4 and 5. The full thought of service is seen in the choice of the apostles, as well as in their names. We spoke yesterday of Levi who made a great entertainment for the Lord in his house. Although it says that he left all, nevertheless there remained to him the means of showing great hospitality to the Lord, and in his house there were just those people whom the Lord would have loved to meet there. It is said that "there was a great crowd of tax-gatherers and others who were at table with them" (chapter 5:29). A question is raised about the disciples of Jesus, who did not do things like other people, even like the disciples of John. The Lord said to them, "Can ye make the sons of the bride-chamber fast when the bridegroom is with them? But days will come when also the bridegroom will have been taken away from them; then shall they fast in those days", (verses 34,35). We see here that it is the presence or absence of Christ which regulates our conduct. So long as He was here, the disciples had no need of memorial, of the Supper, which was in view of His absence.
Ques. At the end of chapter 5, what is new is brought forward. Can one say that the Lord Himself presents what is new and that from that moment all is made new?
J.T. Even John the baptist did not introduce what was new; the presence of the Lord Himself is required for that. After all the marvellous service of chapter 5, we have the thought of the bridegroom, and of the incomparable joy which He gives, and then what is new in contrast with what already existed. In the bridegroom's company, we are entirely outside what is old, like sons of the bridechamber. A new order of things is inaugurated.
P.L. The bridegroom introduces what is new, so that everything which is new is presented to us in an attractive way in love.
J.T. The man is, so to say, at his happiest day; he is a bridegroom. The disciples were entering with the Lord into that order of things, enjoying not only the compassions of God, but the whole love of God. The new order of things develops from that point. The sons of the bridechamber were not exactly objects of affection, but they were within reach of affection; they were not servants of the bridechamber but sons. They had to understand that they were in that sphere and were to be there in an intelligent way as sons. All these new things cannot be put into old moulds. New wine must be put into suitable vessels; so believers in the light of Christ do not adopt old religious customs; the customs must be new and in accord with what is new.
D.F. What do you understand by "new skins"?
J.T. Two things are stated as being new: "a new garment" and "new skins". Skins suggest the thought of death. What was old was characterised by death typically, but what is new by the death of Christ, and this implies the work of God in us with reference to the death of Christ. The garment refers to the old system of priesthood, largely characterised by the garments. "No one puts a piece of a new garment upon an old garment, otherwise he will both rend the new, and the piece which is from the new will not suit with the old", (chapter 5:36). It is not a question here of a "patch of new cloth" but of a "piece of a new garment": this would be adding part of the new priesthood to the old. Luke's gospel shows us the new garments of the priests. We see in christendom that they take a piece of the new garment and put it on the old one. So the new garment is spoiled and the piece taken from this garment does not suit with the old. That reminds us that we should carefully avoid all that is old, in that sense, as old local customs. In the great
religious systems, one finds a little of the new placed on the old garment and that is not at all suitable; thus the new garment is damaged.
P.L. It says, "Remain in the city till ye be clothed with power from on high" (Luke 24:49), garments quite new from heaven.
Rem. The natural man does not like what is entirely new, and is attached to what is old.
E.P. Can one say that in Acts 15 they tried to put something of the new garment on the old one?
J.T. Exactly. You see that it is only a piece of the new garment which is put on the old one; there is the idea that the old garment will be embellished by what comes from the new garment.
E.P. The enemy is very clever; he always tries to produce a mixture. That is why persons are often deceived by what exists among christians.
P.L. "He has made the first old", the first covenant; "but that which grows old and aged is near disappearing", (Hebrews 8:13). Has God done that at the cross? It seems to me that God made the first covenant old at the cross.
D.F. Would you say that the garment represents what is external, while the wine in the skin what is inside?
J.T. Luke makes much of the garment, while John is concerned about wine; the two things go together. Priestly clothing without wine in the skins would not mean much to God. As Mr. L. was just saying, the disciples had to remain at Jerusalem until they were clothed with power from on high.
P.L. They returned to Jerusalem with great joy, which is what the wine represents.
J.T. John the evangelist speaks of living water and of the blowing (of the wind). A very beautiful link exists between what we are internally by the Spirit and what we are externally by the garments. Skins are right to contain liquids: what the Lord has introduced here
must be preserved in suitable vessels. All is new; garments are new and the skins are new differing absolutely from what existed before. That precedes what is brought forward in chapter 6. In chapter 6 is the inauguration of the spirit of liberty, the spirit of adoption. It says that the Lord was going through cornfields; "the disciples were plucking the ears and eating them, rubbing them in their hands". It does not say that the Lord did anything; "he went through". The disciples were free to take the wheat, which shows that the disciples were entering little by little into the sphere of liberty which marks the kingdom of God.
N.K.M. What is the meaning of "the second-first sabbath"?
J.T. No doubt it is an allusion to the Lord's service. The first sabbath meant something to the disciples, now they were getting the gain of the second.
Ques. Would you say that the first sabbath gave old and legal thoughts? With the second sabbath the Lord introduces new thoughts.
J.T. The Lord's ministry on the first sabbath at Nazareth has some meaning for faith. Jesus was accustomed to go into the synagogue on the sabbath day; He recognised fully what belonged to the sabbath day under the old system. His ministry showed that God was operating, even in olden times, in a sovereign way, as in the case of the widow of Sarepta and of Naaman. Jesus said, "Verily I say to you" (Luke 4:24); He was announcing the truth. Here in Luke 6 He acts in liberty and the disciples understand it, and they follow Him too.
Ques. Why does Jesus speak of David?
J.T. In order to justify the disciples in what they were doing. David acted in liberty. Having been drawn near by Christ, one acts in liberty. The disciples were acting very simply; they were rubbing the ears in their hands, they were acting with discrimination. It
does not say, as in Matthew, that they were hungry, but it is simply a matter of what they were doing. In a meeting, the state of the brethren can be judged by what they do. The disciples were plucking the ears, rubbing them and eating them; the Lord had not told them to do this. We are brought into a realm where we act according to instructions learned: we are "wisdom's children".
P.L. Have we these thoughts at the end of the epistle to the Hebrews? We are come "to Jesus" (Hebrews 12:24). The soul is close to Jesus, then in chapter 13, the saints act by spiritual instinct, not by commandment; they are given to hospitality and bear witness to love. At the end of the epistle, our brother Timothy is set free from the old, to be introduced into what is new.
J.T. Christianity is introduced by what the disciples were doing; the old economy was characterised by what one had to do. The law of Moses commanded what had to be done. Now we see here the beginning of christianity, even before there were the New Testament Scriptures. The gospels and the Acts draw our attention to what has been produced in a living way. The Acts, written a long time after these events took place, shows how these matters were produced. In christianity it is not a question of a list of precepts; christianity is produced in persons, and then the actions of these persons are brought forward. The Scriptures have been given to us because these persons have disappeared, but the divine idea is that of a living system set out in persons.
E.P. Is it for that reason that Paul had so much power in writing to the Galatians, delivering them from the old garment, so that they should put on the new? The new garment is brought in in Paul himself.
J.T. He presents himself in Galatians 2:20 as "crucified with Christ", and this is set out in what he was doing. The Pharisees were saying to him, What you do is different from what we are accustomed to do.
It is a matter not of what one says, but of what one does.
Rem. The disciples were rubbing "the ears", which shows a personal energy in connection with life.
E.P. In reading the Scriptures, one is not content with what is on the surface; one reads them with a desire to get the sense and the truth.
J.T. The disciples were making the corn as clean as possible to eat. The time was just coming when the wheat would be harvested and the sheaves presented to God. Fifty days after, they would bring out of their houses baked loaves, speaking of the death of Christ. Faith is simple, that is the principle, it makes use of what there is. It may be that we are depressed because there are no gifts in our locality, but what does David say to Ahimelech? He asks him, "What is under thy hand?" and David makes use of what was there at his disposition, under the hand of Ahimelech. There was at that moment, only "holy bread", the shew-bread. Then David asked, "And is there not here under thy hand spear or sword?" There was only the sword of Goliath, the best, as David says, "There is none like that", (1 Samuel 21:3,4,8,9). The apostle said in writing to the Corinthians that he feared lest by any means they should be corrupted from simplicity as to the Christ. Simplicity means that I make use of what is at my disposition and that I make the best possible use of it.
P.L. Faith appropriates what love supplies.
J.T. The Lord brings out that He is also Lord of the sabbath. Then we have the man with the withered hand, and all that leads us to the choice of the apostles verse 13. The man having a withered hand was not suitable for service, but there will be in this man a vessel entirely available for service: "Get up", said Jesus, "and stand in the midst". He was imperfect before, but the Lord wants to make us understand that He must have a whole vessel. He says to the man, "Stretch out thy hand". And he did so and his hand
was restored as the other. The man now will have the use of both his hands; God can never be served with only one hand.
E.P. It speaks of "lifting up pious hands" in 1 Timothy 2:8; this cannot be done if one has only one hand.
Rem. It seems to me that Satan tries to captivate men in their individual position, and if he cannot do that, he binds them in their collective position, but the Lord can deliver them.
G.M. What is the reason for this healing taking place on another sabbath day?
J.T. In doing this, the Lord sets aside very definitely the old system, and in this vessel He introduces something quite new. In the old system there was not a perfect vessel for the service of God. The Lord generally acts in this way, as He did in the case of the woman bent together, who could not lift up her head, in chapter 13. The vessel could not be perfect while the woman was bent, the vessel must be straightened morally to look up to God. The work is in view which brings a man to have two hands free for the work of God.
P.L. "Your whole spirit, and soul, and body be preserved blameless", (1 Thessalonians 5:23).
N.K.M. You are insisting on the necessity of having the two hands.
J.T. Yes, so as to act as God acts. He has, so to speak, worked with both His hands, and Christ, too, laid His hands on the woman who was bent together (chapter 13:13).
P.L. It says in Romans 10:21, "All the day long I have stretched out my hands".
J.T. I think that the man who uses only one hand serves in relation to light only; the greater part of service in the religious organisations which surround us is on that principle. The two hands give us the complete thought in relation to what God is doing. Light is essential, but light in the vessel is necessary too.
Rem. Jacob placed his right on Ephraim's head, and his left on Manasseh's head.
J.T. "The heart of a wise man is at his right hand", (Ecclesiastes 10:2).
N.K.M. Does that show that we should act contrary to nature?
Rem. We cannot act against nature if we have not two hands.
P.L. Jacob crossed his hands. He would not have acted in this way according to nature in order to bless his grandsons.
J.T. Following on the healing of the man with the withered hand, we read that Jesus "went out into the mountain to pray, and he spent the night in prayer to God". It is not enough that I can use my two hands, it is essential now that I look to the Lord to direct me and strengthen me in my service. It says, "when it was day he called his disciples". We should note that the instruction which had preceded was to enter into the disciples, those whom He had called. They were all called, having two hands, but the choice is another thing from the call.
P.L. We have that thought with Saul of Tarsus; he is called, and he says, "What shall I do, Lord?" (Acts 22:10). That is not all, for the Lord tells Ananias that he is "an elect vessel" (Acts 9:15) for Himself.
J.T. We should not forget that whatsoever our hand finds to do, we should do it with our might. We should be levites. "He called his disciples"; that means that I am at the disposition of the Lord, but I must wait to be named by Him. They are not all chosen; Jesus chose twelve from them. It is a humiliating matter for those who are not chosen, but Jesus returns later to them. He chose the twelve and named them apostles. Luke concerns himself with the kingdom of God where God's grace is sovereign, but no one more than Luke recognises authority.
E.P. From the way in which the twelve are called,
can we conclude that we should look for a special call? In this case, we should perhaps have to wait a long time.
J.T. It is a question here of the sovereign rights of the Lord to choose, while in the Acts we see Philip, for instance, who goes out to preach without having received a special mission.
P.L. To illustrate that principle, Paul preached the Son of God at Damascus, whereas he only received his call at Antioch.
J.T. He had been qualified a whole year at Antioch without being called.
Ques. What had you in mind in saying that the Lord would come back to the others later?
J.T. There were seventy others, who represent the general principle of responsibility and perfection, which covers all our dispensation with regard to service.
Rem. One is not perhaps called all at once, yet one can express devotion to the Lord.
E.P. On the principle set out in Matthew 12:34, "of the abundance of the heart the mouth speaks".
J.T. The Old Testament helps us as to the details connected with service. Moses had at his disposition twenty-three thousand levites at one time -- a great number! Later, David had thirty-eight thousand of them, and all were named for service. That shows how numerous are those whom the Lord uses, and He has had to work for each one of them.
N.K.M. The call here is something special, is it not?
J.T. According to this chapter, we see in man service in its supreme character. There were many disciples and twelve were chosen from them after a night of prayer. What quality of servants that night of prayer must have produced!
Ques. Why does it say of Judas: "who was also his betrayer"?
J.T. In all that He did, He had in view the fulfilment of the Scriptures.
P.L. The Lord calls Judas His intimate friend.
J.T. All that which was fulfilled must be in accord with the thoughts of God.
Rem. We would never argue about the choice of the Lord if we thought that it had been preceded by a night of prayer.
E.P. The shortcoming of Peter (and of others) did not come from the Lord, but the vessels had been formed by Him.
G.M. In Peter, Judas and others we see what man is capable of, even after having been chosen by the Lord.
J.T. When the flesh is present, it must show itself.
Rem. No one was more honoured than Judas.
P.L. In all the sorrows of his path of rejection, David gathered material to build the house of God, and it says that he dedicated vessels for the house of God. We see here these vessels in the apostles.
J.T. The first verse which we have read should be noted: the Lord "descended with them", with the apostles, and "stood on a level place". He now has chosen servants with whom He can be identified. Henceforth His servants are going to be His representatives. "A level place" indicates that the Lord had come down within the range of men. To come down and be found within the reach of men, in a level place, is a divine principle; there is dignity in such a descent. The twelve are under His hand in this way, having the right to act in love. Those who labour should be, so to say, supple in their service; the number twelve can be divided in various ways, so it is that those who form part of this number can be supple so that the service can be carried on in love, without envy. Peter asks the Lord, "Lord, and what of this man?" Being in the Lord's hands, the twelve had to be managed according to His good pleasure. So the Lord says to Peter, "If I will that he abide until I come, what is that to thee?" The great point is the Lord's will: "If I will", (John 21:21,22). We should always act on the principle which the twelve express; the Lord has many servants, and He never commits Himself to one only, therefore, in subjection to the Lord, I must serve in relation with them.
E.P. That means that one is not above others, but that one works with them.
J.T. There are those who are above others, on account of gifts, but it is not less true that they work together. Here we see that Peter is in front, and Matthew 10:2 emphasises this fact, "first, Simon, who was called Peter".
D.F. Service is not limited then to ministry of the word by those who are evangelists, teachers, etc.
D.F. There are young people here who may doubt if they have any part in the service.
J.T. We said this morning that there were seventy others. We are called to serve one another in love, for the service of God is very extensive. In their service at Jerusalem, the twelve devoted themselves to the ministry of the word and did not undertake the service of tables, but that service existed and has continued, as the service of the deacons.
E.P. Deacons did what Solomon speaks of in Ecclesiastes 9:10, "Whatever thy hand findeth to do, do with thy might".
J.T. It is a service which sisters fill out, according to the instructions given by Paul to Timothy. As is said in Ephesians 4:7, "To each one of us has been given grace according to the measure of the gift of the Christ", so that we may do what our hand finds to do. We read in Acts 11, that those who had been scattered abroad continued to preach the word, they were working together with the same objective. God has never intended to divide His people, having one part undertaking His service while the other part does not; every christian is a levite engaged for service.
N.K.M. You mentioned instructions given to Timothy; what were you alluding to?
J.T. Instructions are given for brothers, and then for sisters called to the same service in 1 Timothy 3.
P.L. Often a more delicate touch is found with the sisters than with the brothers in the service of deacons. You mean that brothers should be exercised about the sisters being connected with them in the same service?
J.T. It is good to bring to the service all that one can. The number of levites employed by David and Solomon shows the range of the service of God -- a great number can be employed. By standing in a level place, a place is not sought above others but a place where others are, and this is a principle which human religion
denies. For example, to be a bishop, a cardinal or pope does not indicate that one is on the level of others but the contrary, while a great servant under the Lord's hand makes himself all things in order to serve others.
N.K.M. Christ is here in the midst of them as one who serves.
J.T. We see here that men seize the occasion (verse 17); they were not content to listen to the Lord, but since He was within their reach, they wanted to touch Him. The Lord touched the leper, but now it is men who touch the Lord. "Power went out from him and healed all". Not only did Jesus heal them, but power too went out from Him; what a reservoir of resources within the reach of men!
P.L. Could one say that an assembly in a locality, according to 1 Corinthians 12, is to continue what is of Christ from this point of view?
J.T. The power which came from Him is the power which forms the assembly. In chapter 8:46 we see a woman affected by this power which comes from the Lord. "Power has gone out from me", He says. The power comes to me because I touch the Lord. This woman shows an assembly feature, that of transparency. At first she had sought to hide that the Lord's power had affected her, but then she came to His feet to declare for what reason she had touched Him. She had a secret disease and had gone to all the physicians. Now however, she had faith, faith to touch may-be but the hem of His garment. Many persons are believers, but only at a distance. The Lord can help us, even if we are far off, as it was with the centurion's bondman. There is a certain disease of which we are cured only as we touch the Lord.
P.L. Where do you get that in the epistles?
J.T. In Romans 7 and 8, where power is shown.
E.P. It says, too, in chapter 10:13, "For every one
whosoever, who shall call on the name of the Lord, shall be saved". His name is pronounced, and it is claimed that His name "is a strong tower" (Proverbs 18:10).
J.T. That is how salvation comes: "Whosoever shall call on the name of the Lord shall be saved". There is then too this question of touching Him, which is more intimate.
C.R. That implies movement on our part.
J.T. The Lord come down into a level place is so within the reach of men, so accessible that the woman can touch the hem of His garment. It is a basic principle of the assembly. The Lord called this woman, Daughter; she shows us the character of assembly material, which is subjective. It is important to note that the Lord calls her, Daughter, which is a family term. All that the assembly is comes from Christ. The epistle to the Romans gives us the elements which form the assembly. The Lord said, "Who has touched me? ... Some one has touched me". He was conscious of power having gone out from Him. The assembly is in this way a display, an extension of what He is Himself. The power promotes healing and forms something which remains.
P.L. In Romans 8, we have the feeling of family relationship, and we cry, "Abba, Father". There is the deliverance, but more still, for this touch has given the feeling of an intimate relationship, of filial relation.
N.K.M. We have not received a spirit of bondage, but the Spirit of adoption.
J.T. In the beginning of Romans 7, the thought of marriage comes out, and all flows from this secret and intimate thought.
N.K.M. The Person is in view, so that it does not say, "What shall deliver me?" but "Who shall deliver me?"
J.T. "I thank God, through Jesus Christ our Lord", (verse 25).
Then in chapter 8, we are "in Christ", and at the end of that chapter no one can separate us from the love of Christ.
P.L. As Lord He touches us on the part of God, but we touch Him too as Priest, as the One who is on our side.
J.T. Jesus lifts up His eyes on His disciples and says that they are "blessed"; that is the line followed in the expounding of the truth. What follows shows that this power received from Him develops its characteristic traits. The Lord says that they are poor, hungry, that they weep, and that they will be persecuted, but they are blessed in all these connections, blessed, I suppose, in the sense of being privileged persons.
P.L. They are blessed to bear the features of the Anointed of God.
Rem. We have to accept the present circumstances, which in any case are in God's hand.
J.T. This chapter shows and develops the features of the new garment and the new skins. The Lord shows us the details, which we must go into, especially what is connected with the garment. A garment is not considered only as a whole, but it is to be seen in detail; it is necessary to see how divine principles are there combined together.
P.L. And these details imply the character of Christ in all the details of His perfect path down here.
J.T. The Lord speaks of His words: "Every one that comes to me, and hears my words and does them, I will shew you to whom he is like", (verse 47). The thought is set out in detail. Many call Him, Lord, Lord, but do not the things which the Lord tells them to do. "Everyone that comes to me, and hears my words and does them, I will shew you to whom he is like", the Lord says, and gives them the illustration of this man, going into the smallest details, as in the making of a coat which is made up of details.
N.K.M. The Lord lifts up His eyes on His disciples; He can see already these details in them.
P.L. The veil of the tabernacle was of very delicate making, of fine cotton, which represents the Lord in the way in which Luke considers Him.
J.T. The veil was a work "of embroidery", actually a very delicate work. Before closing, let us just glance at what we read in chapter 7, which follows on all the previous speaking: "When he had completed all his words in the hearing of the people, he entered into Capernaum", as if to show that there was in Capernaum a certain state of things which connected with what He had said.
P.L. The Lord has access into a locality through those who are the fruit of His teaching.
J.T. We see the range and extent of His principles and His words. The Lord's teaching spread afar, so that even those whom He had never met were under His influence. Those who put His words into practice have an influence which spreads abroad. It is remarkable to claim that those whom Jesus had never met had been influenced by Him; such was the state of things at Capernaum. The centurion and the Jews were fully in agreement.
N.K.M. What are we to gather from that?
J.T. It is a question of our personal and individual influence, as well as the influence which a whole company can exert. Luke presents an atmosphere brought about as progress is made. The Jews and the centurion, who were of antagonistic races, are in real agreement. The centurion sent the elders of the Jews to Jesus, so recognising their privileges and the rights which they had as to the Lord personally.
P.L. Have we in this account the anticipation of the combining of Jew and gentile in the assembly?
J.T. In these circumstances it would be easy to meet together. In the extension of the gospel, we see
that the eunuch was a good link between Ethiopia and his own people (Acts 8), as too was the centurion of Caesarea (Acts 10). Then again Philippi, "which is the first city of that part of Macedonia, a colony", (Acts 16:12) was the gate of entry for the gospel into Europe. Here there is already a link between the east and the west; this link is seen later, and in a very distinct way, in Lydia who was of Asia but doing business in Europe.
P.L. So the government of God is favourable in our circumstances for the testimony.
J.T. We would not wish to do anything to estrange the public. In presenting the truth at Philippi, the apostle would not accept any flattery.
P.L. Persecution comes through refusing flattery.
J.T. The fact is that there was a remarkable state at Capernaum. The Lord is recognised as being able to act anywhere without having to make a movement, and the centurion recognised this by saying that he himself was under the authority of another. Caesar could do anything in the world without having to move. How much more by a single word could the Lord do as He wished!
N.K.M. "But say by a word" -- a single word -- "and my servant shall be healed".
P.L. We have this thought in Joseph: "His bow abideth firm, and the arms of his hands are supple by the hands of the Mighty One of Jacob", (Genesis 49:29). In contrast with the sword, the bow indicates operations at a distance.
Rem. And "his branches shoot over the wall", (verse 22).
J.T. Joseph was lord of all the country of Egypt and all was done at his word. It is good to see that the Lord's position extends throughout the world. At one word on His part a man can be converted in China as well as elsewhere. Now all that should characterise us in our service; it is a great encouragement to prayer.
N.K.M. In this way, one would wish to be more like the centurion.
J.T. The Lord draws our attention to faith: "Not even in Israel have I found so great faith".
P.L. The great apostle of the gentiles was blessed by a word from the Lord, and he went everywhere, bearing witness to the Lord's operations by his ministry which spreads through the whole world.
E.P. If the Lord's thoughts are hidden in our hearts, it will not be difficult to have them on our lips in fulfilling our service.
J.T. In our consideration of the preceding chapters, we have been able to think of the ever increasing extent of Christ's ministry. Its effect became general; we noticed on Saturday that the relations at Capernaum were good between the gentiles and Jews, and there was understanding between them. These relations were in accord with the ever-increasing influence of the ministry of grace; these very relations existed between the centurion and his bondman. The centurion's faith resulted in the fact that Christ's service would extend through all the world; as was said, the Lord had only to say one single word. Our attention was drawn to the character of faith, that which recognised in Christ universal power. The centurion got help in connection with his own occupation, for he was connected with the emperor. Grace uses our circumstances to teach us. In the same time that the testimony was rendered to grace, there was testimony too to the power of Christ to raise the dead. It says, "on the following day", as if it were a question of extending the truth. The city of Nain speaks of the world in its attractive side, a side well known to the young man in question. What the young people think about the world we admit fully, but death is there. If the centurion recognised the universal power of Christ through His word, the widow of Nain typifies the needs of humanity. What exercises parents have for their children! It was better that this young man should have died than that he should be made part of this world system, but the Lord gives him life and restores him to his mother. It says that he "began to speak". What I have just said is to stimulate interest as to Christ and as to His service.
P.L. So that we recognise His blessed service, like wisdom's children.
J.T. "Coming up he touched the bier, and the bearers stopped". Carrying a young man to his grave is a sorrowful occupation, but the principle of carrying applies to all the young ones.
N.K.M. Would you develop that a little?
J.T. We ought to carry our young ones in faith and in prayer until the Lord comes in; when the Lord touched the bier, the bearers stopped. He said to him, "Youth, I say to thee, Wake up"; this is a matter of the young people here, being in the midst of an attractive world.
P.L. The name 'Nain' means, What is beautiful.
J.P. What application do you make for us as to the death of this young man?
J.T. First of all, it is a very serious thing for the young ones to be here in an attractive world. There is a poem which says, 'Where every prospect pleases, And only man is vile'. Death stalks everywhere; it is a very solemn thing facing all the young. "The dead sat up", he was truly dead, but he sat up and began to speak. Certainly what he would have to say would be very interesting, for he would speak of the new world and not of this one. The Lord speaks of those "who are counted worthy to have part in that world, and the resurrection from among the dead", (Luke 20:35).
Th.D. Were those who were carrying the dead man aware that they were going to meet Jesus?
J.T. I do not think so at all.
Th.D. This is different from the case of the paralytic in chapter 5.
J.T. Yes, it says, "As he drew near to the gate of the city, behold, a dead man was carried out, the only son of his mother, and she a widow, and a very considerable crowd of the city was with her". It was an ordinary happening. "The Lord, seeing her, was moved with compassion for her, and said to her, Weep not". That shows how much the Lord takes account of the exercises of parents in connection with their children who are
growing up. There was no power at the gate to prevent death from entering. The government can take energetic sanitary measures and try to reduce the mortality, but all that tends to prolong man's life on the earth but a little. Death still exists; death reigns. Here it is not the case of a man having lived some seventy years, but of a young man, so this is a very solemn passage for the young ones. However, the Lord is there with deliverance; very often He delivers the young ones on account of the exercises of their parents rather than because of their own. The result accords with the influence of Christ being more and more extended. "Fear seized on all, and they glorified God, saying, A great prophet has been raised up amongst us; and God has visited his people. And this report went out in all Judaea concerning him, and in all the surrounding country". Then we come to the separation between the old system and the new; the old system is going to disappear and henceforth it is a question of what is new. "All the people who heard it, and the tax-gatherers, justified God, having been baptised with the baptism of John; but the Pharisees and the lawyers rendered null as to themselves the counsel of God, not having been baptised by him", (verse 29). The old system had proved itself apostate; complaint was always either of John or of the Lord. Then the Lord says, "Wisdom has been justified of all her children", (verse 35). The new system was to be set out by the woman considered at the end of this chapter.
P.L. Love was going to gain the ascendancy, subjectively.
J.T. This subject therefore is of great interest for us. It is not a matter of the universal influence of Christ, but of the way in which His ministry brings out love in the individual.
Th.D. Can one see the two systems in the Pharisee on the one hand and the woman on the other?
J.T. Exactly. Love is seen in adverse surroundings.
It is like a challenge to our hearts; we have believed in the Lord, now, what place has He in our hearts? There is no doubt at all that the countries which have accepted christianity have changed in a radical fashion, but from the exterior point of view. But material for the assembly is in the place which the Lord has acquired in the heart. Light is not material for the assembly; it can be effective in an outward way, but love is the evidence of formation internally. The apostle Paul said, "If any one love not the Lord Jesus Christ let him be Anathema Maranatha", (1 Corinthians 16:22). That shows how God looks at things; there can be light and reception of grace, but if there is not love, there is curse at the Lord's coming. God is not mocked. So Luke introduces this beautiful example of love as the product of Christ's service. We have no proof at all that this woman had met the Lord before. She had heard Him spoken of, and when she learned that He had come in to this house, went there herself. She had braved the icy atmosphere of the Pharisee's house, in order to get close to Jesus. It was not here to touch Him in order to receive the power which goes from Him; if this woman touches Him, it is to pour all she possesses at His feet.
Th.D. It seems to me that her heart was touched before she had the understanding of the forgiveness of her sins.
J.T. In this case what comes into evidence is not light but rather the work of God. Light in its activities often goes further than the light which has been received, and so love shows itself where there is a lack of intelligence. It is like gold mixed with dross, precious gold is there although it is not purified. Love acts spontaneously and knows how to behave itself.
Ques. Would you say a few words on the way in which the Lord spoke to Simon about this woman?
J.T. Everything fits in with the service of grace. All that was in Christ was at Simon's disposition as well
as the woman's. That the Lord had accepted an invitation from such a man showed that grace was reigning. All that God was in Christ was there for Simon when the Lord was at his table. Besides that, he had before his eyes evidence of the woman's love for Christ. Wisdom, therefore, is justified of all her children; Simon was evidently not a child of wisdom since he did not justify wisdom.
P.L. Could one say that the woman was justified by her works?
J.T. Yes, exactly. She justified wisdom, which is very important; she justified the Lord in the cause for which His feet had brought Him into the world. In the book of Acts, we see in the same way how wisdom is justified by her children; the principle is developed and extended. In the Acts it is not so much what the saints had been commanded to do, but simply what they were doing.
Rem. Love takes the initiative.
H.Bx. Can one say that love is intelligent?
J.T. Love has instincts which are suitable. Wisdom has been justified, not by those who listen, but by all her children. So then there are those who love wisdom: "I love those that love me; and they that seek me early shall find me ... I walk in the path of righteousness, in the midst of the paths of judgment: that I may cause those that love me to inherit substance; and I will fill their treasuries", (Proverbs 8:17,20,21). You see what joy this woman secured for the Lord. How He speaks of her. She is persecuted, but He defends her. Jesus can put her forward as a model: "Seest thou this woman?" He says to Simon, and shows him all that she was in the eyes of heaven. If there is then one such in a locality, the Lord draws the attention of others to it. Then it says, "And turning to the woman"; this movement of Christ shows the honour He confers upon those who love Him.
Th.D. Four things are mentioned about this woman: her tears, her hair, the kisses, the myrrh. "Standing at his feet behind him weeping, began to wash his feet with tears; and she wiped them with the hairs of her head, and kissed his feet, and anointed them with the myrrh". Would you say a little on these four things?
J.T. First of all, love produces feelings and emotions. These feelings are perfectly expressed in the Lord Himself, and it is remarkable that John, who is concerned with the Lord's Person, dwells on the consideration of those feelings. Every feeling developed in the presence of Christ gives us a certain character; we can therefore contribute to the music. David was the great leader of music in the Old Testament, and he excels in weeping. David's mourning exceeded that of Jonathan: "They kissed one another, and wept one with another, until David exceeded", (1 Samuel 20:41). On another occasion at Ziklag, it states that he wept with the people, until they had no more power to weep (1 Samuel 30:4). These divinely produced feelings make 'instruments of music' of us, in the hands of Christ.
J.P. In what sense are you speaking of music?
J.T. In a spiritual sense, as that which brings out best spiritual emotions. We know how much music affects us naturally; that is not what I am speaking of now, but of what music represents in a spiritual sense. The Psalms are often headed, "To the chief Musician", and 1 Chronicles 15 speaks of the "chief ... for the music". So there must be music that the "chief Musician" may have His place among us. Tears which are shed for Christ refer to the inward emotions of a person, whereas hair is an outward glory. All that one is, both inwardly and outwardly, is placed at the service of Christ. She covered, it says, His feet with kisses, with fervent kisses; tears speak of deep emotions and the kiss is the formal expression of affection. Then, too, she anointed His feet with ointment, with myrrh. Instinctively she
knew of the suffering way of Christ, which all shows us that the Lord's heart is gladdened when we think of Him, and this is basic to the assembly as a vessel of testimony in the world. The Lord, then, discerning the opposition in Simon's heart, throws out a challenge to him, "Seest thou this woman?" Then the Lord turns to the woman; there is an object in this world towards which He turns, and towards which He draws attention.
P.L. We have four thoughts in the two epistles to the Corinthians which bring out what is connected with the assembly of God publicly in this world. Paul speaks of his tears (2 Corinthians 2:4): of the woman's hair (1 Corinthians 11:15); of kisses, "Salute one another with a holy kiss" (1 Corinthians 16:20); we read, too, these remarkable words, "Always bearing about in the body the dying of Jesus" (2 Corinthians 4:10), the sufferings corresponding to the myrrh.
J.T. Some may think that we give too much place to the assembly, but we see here the Lord turning towards this woman. One would love to encourage the young ones to take account of spiritual persons and to see how they love to exalt Christ. The Lord said to Simon, "I entered into thy house"; He has given us most numerous occasions to show our love for Him. "I entered into thy house; thou gavest me not water on my feet": that is a living appeal to us today, the Lord, as it were, putting Himself within our reach so that we may be able to witness to Him of our love. Here is one who had just displayed her love: "She has washed my feet with tears, and wiped them with her hair". He continues, speaking to Simon, "Thou gavest me not a kiss". The beloved in the Song of Songs 8:1 speaks in this way, "Should I find thee without, I would kiss thee". This woman responds something like that; the Lord is within the reach of Simon, and Simon gives Him no kiss, for there was no love in Simon for Christ. You can invite the Lord to your home, but that does not suffice, it is nothing to Him if love is not there. The
Lord says of the woman, "Her many sins are forgiven, for she loved much".
N.K.M. Her love is like a reason for which her sins are forgiven.
J.T. If there is none of these evidences of love, you can doubt if there has been conversion.
Th.D. What was Simon's object in inviting the Lord?
J.T. Much was being said about the Lord in the world, and Simon thought it was his duty to invite Him. In the course of the history of the testimony kings and emperors have accepted Christ in an outward way: christianity has become a force in the world, but what underlies all that? Is there love for Christ there?
N.K.M. It is easy to be in line with the public. "A great prophet has been raised up amongst us" (Luke 7:16), whereas love shines where there is reproach.
Rem. It is when one commences to exalt a rejected Christ that persecution appears.
N.K.M. Simon doubted even if He were a prophet: "If he were a prophet", he said.
J.T. And the greater part of those who have nominally accepted Christ doubt now. Our position, therefore, as knowing and loving Christ is quite distinct; he who has love is governed by love, and it is in one who loves that the Lord can confide. Then it says in the beginning of chapter 8, "Afterwards". What we see in chapter 8 is based on what precedes, where we have the existence of those who love Christ. "The twelve were with him, and certain women who had been healed of wicked spirits and infirmities, Mary who was called Magdalene, from whom seven demons had gone out, and Joanna, wife of Chuza, Herod's steward, and Susanna, and many others, who ministered to him of their substance". All these persons love Christ, they love wisdom and inherit substance. The new system is fully established as witness.
P.L. On one hand, the love seen in the women holds the system together, while on the other, the light shines in the twelve.
J.T. A certain selection is made, as though the Lord was seeking round about this precious metal, love; He goes from town to town and from village to village seeking those who love Him.
N.K.M. "Preaching and announcing the glad tidings of the kingdom of God". What is the difference between the terms, preaching and announcing?
J.T. There is a measure of authority in preaching; the preacher is the representative of God. To announce the kingdom of God is to present all that is at the disposition of man. Preaching is based, so to say, on gift: "How shall they preach unless they have been sent", (Romans 10:15). Announcing is another matter; the kingdom is announced in its characteristic features. Mary Magdalene is spoken of, and she is probably the woman in chapter 7, as one from whom seven demons had gone out, which is an allusion to the judgment which had taken place in her. Demons can be cast out of an unconverted person, but the work of God in Mary had made it impossible for the presence of demons, that is why it says that they had gone out from her.
P.L. Judas could not remain in the presence of Christ, and he went out.
N.K.M. The fact that demons go out is proof of the work of God.
P.L. It is the power which drives out the old earthly affections.
H.Bx. These women portray holy sensibilities for the Lord, which is pleasurable to Him. The fulness of the heart is expressed by harmonious notes.
J.T. The "chief Musician" knows how to use them.
N.K.M. David was a skilful player of the harp.
H.Bx. Thinking of the subject which is occupying
us, service, can one say that it is carried on in a harmonious way by these women? It is touching to see that the Lord uses in His service instruments which would appear the least qualified.
N.K.M. One is ashamed if set alongside this woman of chapter 7. We see what the Lord says to the Pharisee, and then what He says to the woman. What does He say to us? He could say to us, "Thy sins are forgiven", but could He add what He says to this woman?
Romans 6:10 - 21; Romans 7:5,6
J.T. I propose that we should look at the subject of service as it is set out in the epistle to the Romans. In Hebrews 12:29, there is a solemn passage in connection with service; we are enjoined there to serve God with reverence and fear, "For also our God is a consuming fire". We should note here very specially that it is our God who is a consuming fire. If we are accustomed to judge sin in ourselves, we shall not be frightened of that, for God in the character of a "consuming fire" will help us to judge evil. Set free from the flesh, we shall be able to serve in a way suitable to Him. Many things go under the name of service to God which are not for His pleasure. Cain wanted to serve God, but his offering was not accepted, and many things which are current today are not pleasing to God. It may be that we give our money and may appear to sacrifice much outwardly, but that is not necessarily pleasing to God. It says, "For also our God is a consuming fire", which implies that He is also something else as the epistle to the Hebrews elsewhere shows.
We have another character in 1 Thessalonians 1:9,10. The Thessalonians were young believers who had recently been turned to God, and it is remarkable to read that they had turned to God from idols, to serve Him, the living and true God. So although He may be a consuming fire, He is also "living and true". Hence service is to have a living character, and this is what the epistle to the Romans sets out.
Ques. Are you alluding to chapter 12?
J.T. Yes, we are to present our bodies as "a living sacrifice" (verse 1). The spirit of service toward God is found in Romans 1:4, where it says that the Lord Jesus is "marked out Son of God in power, according to the Spirit of holiness". He died in this spirit; He cried, "My God,
my God, why hast thou forsaken me?" God is holy, and the Lord says, "But thou art holy", (Psalm 22:1,3). We find, in the book of Leviticus, the development of the service of God in its character of holiness; God is seen there in His tabernacle, desiring to be worshipped by His people. Yes, God is holy, and we should be holy. The Lord was acting in the spirit of holiness; it was seen on the first day, after His resurrection. His first concern was the gathering of the saints for the worship of God. He led the disciples out, as far as to Bethany, and lifting up His hands, He blessed them and they returned to Jerusalem and "were continually in the temple praising and blessing God". God dwelt in the midst of their praises, in holiness. The book of Psalms, which gives us the opening of the hearts of the saints to God, is filled with the expressions about holiness. The apostle Paul says too that he served God in his spirit and he exhorts the saints to serve in newness of spirit.
As soon as there is a question of service, the first thing mentioned refers to the members (verse 13). We can consider this feature of service, I think, as being a matter of practical holiness. We are to yield ourselves to God, as alive from among the dead.
Rem. Perhaps we do not all understand the force of the word 'righteousness' used here, "instruments of righteousness", righteousness being exercised in our members.
J.T. It is a question of what is right and that flows from what God is. In this epistle, the righteousness of God is opened out; it is manifested and declared in Jesus. In the second epistle to Timothy, we are exhorted to pursue it. The epistle to the Romans sets it out in a special way; chapter 3 is full of it. God acts unsparingly with regard to sin, but He reckons righteous him who believes in Jesus. We are considered righteous in virtue of faith; that is the essential point of chapter 4.
Rem. So in order to be able to answer to what the
second epistle to Timothy demands, we must first be in accord with the epistle to the Romans.
J.T. Yes, each believer has to commence with Romans, with the fundamental principles of the kingdom, of which the first is righteousness. "Ye ... have obeyed from the heart the form of teaching into which ye were instructed", (Romans 6:17). Each of us has to be exercised in heart to know if he is obedient to teaching. It is not a question of an isolated religious thought, but of the whole system of doctrine set out in the Scriptures. The Romans had been servants of sin; they had obeyed from the heart the form of teaching into which they had been instructed. It is important to notice that it is a question of obedience from the heart. We read in Proverbs 23:26, "My son, give me thine heart".
Ques. Would you say that there is no real service until we have arrived at this state?
J.T. Yes. Exodus helps us as to that: there we are considered as sons. "Let my son go, that he may serve me", (Exodus 4:23).
Rem. They could not serve in Egypt.
J.T. No; in Egypt Israel was serving Pharaoh.
Rem. The Thessalonians had turned to God from idols; that is how one comes into the kingdom, on the ground of righteousness. The kingdom is righteousness, before anything else. The Israelites came into the kingdom, in type, when they crossed the Red Sea; they were baptised to Moses in the cloud and in the sea, that is the kingdom. Service comes into it here in response to what we have further on in Exodus. God said that He had borne them on eagles' wings and brought them to Himself, and then He opens His heart to them in the covenant. According to their prosperity in their houses, they were to bring from their houses what was for the service of God. Starting from Exodus 25, we have the setting out of what was necessary for God's service. We see the Israelites bringing from out of their
possessions, so that the tabernacle could be built (Exodus 35:21). That corresponds to Romans, for it is a matter of uprightness of heart and of serving in newness of spirit. Our service starts inwardly and is continued outwardly. In this chapter the whole body of the believer is taken account of -- each member is to be made use of in the service of God as an instrument of righteousness.
Ques. What is the application today of the Israelites giving for the tabernacle?
J.T. I think that the beginning of it is in this chapter. There can be no tabernacle in this world apart from righteousness. We are to be right in all our relations. That goes a long way towards the establishment of a local company. The outward form of the service is without value without righteousness. Whatever is done, whether with hands or feet, God is to be the end in view. "Yield ... your members instruments of righteousness to God".
Rem. So everything is based on righteousness, even grace.
J.T. Yes. "Bondmen to righteousness" is a much stronger expression than "servants of sin"; it implies that all my conduct is righteous; if it is not, I am not a servant of my Master who is righteous. In verse 19, Paul speaks of righteousness as a master, in order to give more force to his thought. Sin too is a master.
Ques. Would you say that holiness is connected with our relations with God and righteousness with our relations with men?
J.T. Yes. Here it is a question of fruit (verse 22); if I do not bear fruit, I am not serving God in a way suitable to Him. Holiness is not by faith but by the Spirit. Holiness is acquired through righteousness. We can see therefore, how this chapter prepares us for service, for if we bear fruit, we have what is pleasing to
God. Fruit gives pleasure to God, and the end is eternal life (verse 22).
Ques. How do you understand the passage, "and the end eternal life"?
J.T. From the practice of righteousness, holiness results for the enjoyment of eternal life, as it says, "He that sows to the Spirit, from the Spirit shall reap eternal life", (Galatians 6:8). Verse 23 of our chapter shows us that it is the gift of God, "eternal life in Christ Jesus our Lord".
Ques. Does that refer to the present or to the future?
J.T. To both; you cannot limit eternal life to our present enjoyment of that life.
Rem. We can anticipate it in the power of the Spirit.
J.T. "A fountain of water springing up into eternal life", (John 4:14). We see it in its fulness in Christ risen. As long as we are in our mortal bodies, we cannot say that we are in the absolute enjoyment of eternal life; our resurrection is needed for that. That is why full enjoyment is future. Verse 22 gives us the end of what is being effected in our souls; in verse 23 it is a question of the gift of God in Christ Jesus our Lord. It is God's gift, but it must be taken on. Many will say that they have it, according to John's gospel, but have they got it in an experimental way? This chapter shows how we can arrive at it; we enter into it, in our measure, by the power of the Spirit. We must see it, and learn it, in its proper place, "in Christ Jesus". In John's epistle it is said to be in the Son.
J.T. Yes. Christ is the Anointed. Son is a family term; the Son is a divine Person.
Rem. In Romans 6:3 we have "baptised unto Christ Jesus", but in Matthew 28:19, baptised "to the name of the Father, and of the Son, and of the Holy Spirit".
J.T. Matthew gives us the full position resulting from the revelation given. Those sent by the Lord
had to make disciples of all nations, baptising them to the name of the Father, and of the Son, and of the Holy Spirit. Israel had been baptised to Moses; we are baptised to Christ Jesus, and being baptised to Christ we are baptised to His death, so that we no longer live as men in the flesh, but walk "in newness of life" (chapter 6:4). I have to consider myself as dead to sin, but as living to God, and I ought to yield my members to God as instruments of righteousness. Then it is that I shall produce fruit unto holiness, and having as the end eternal life.
In Romans 7, believers are taken account of as having been previously under law, but being dead to that in which they were once held; they were to serve henceforth in newness of spirit and not in oldness of letter. The whole Jewish system is founded on letter. In Hebrews 13:10, it says, "We have an altar of which they have no right to eat who serve the tabernacle", that is to say, those who take up the service according to letter. The spirit of service to God has been set out in Christ; He is the minister of the holy places and of the true tabernacle, "which the Lord has pitched, and not man". The coming of the Holy Spirit has given a spiritual fulness to all these things. We serve in newness of spirit and for that we have recourse to the Spirit; in doing so the New Testament opens up to us in a wonderful way. The epistle helps us to see the difference there is between "newness of spirit" and "oldness of letter".
The figure of marriage is taken here to show the relation of Christ with the saints, the assembly being in view. That corresponds typically to the position of the Israelites at mount Horeb, after that God had made a covenant with them. He chose them and entered into relation of a husband with them. We see then that to bring forth fruit to God in this relation goes along with newness of spirit. It is, in practice, what was made
evident when the Lord was raised from the dead. The disciples turned to Him and not towards Moses. If someone had asked Mary Magdalene how it was necessary to go on in the service of God, she would have said, We must ask the Lord. Ought we to leave the Old Testament on one side, some one may ask. The answer is no, for the Lord Jesus used it to explain the things concerning Himself, and He has made us capable of understanding the Scriptures.
Rem. You are alluding to Luke 24, are you not?
Rem. We should read the Scriptures in a spiritual way and pay attention to each word, and each expression, for all has its significance.
J.T. It is said that the Lord "opened their understanding to understand the Scriptures" (Luke 24:27), and we have need to understand what things mean. We know that we have not to take a bullock now to offer to God: Christ is our offering. The Lord spoke not only of the law of Moses but also of the prophets and of the Psalms. If we studied Luke 24 more, we should know better how to read the Scriptures.
Christendom, at least where account is taken of the Scriptures, has returned to the letter as regards the forms of service, borrowing largely from judaism and paganism. It is very important not to lose sight of the great principles of service: "that we should serve in newness of spirit, and not in oldness of letter".
Genesis 28:10 - 22
J.T. I thought that we could consider the subject of the house of God in connection with Jacob's history. I have suggested this passage because it affords us the first idea of the house of God; we may be encouraged to consider it too in Exodus and in the New Testament. An important thing to notice is that the house of God is introduced in Scripture in connection with the believer as on a journey. In this chapter as also in chapter 35, Jacob is journeying, the end of his journey being at Hebron (chapter 35:27,) which represents for us the eternal purpose of God, whereas the house is temporary, and furnishes what is necessary for us in the present conditions of our journey.
F.H. Do you mean that, if we are intelligent as to the thought of the house of God, we can enjoy the love of God down here in the same way as it is known in heaven?
J.T. It is really heaven come down to earth. In Luke 2:13, where the house of God is in view, heaven is brought to the shepherds: it says, "There was with the angel a multitude of the heavenly host, praising God". The host returned to heaven, but they have brought down here heavenly surroundings and feelings, yet the visit of the angels was only a visit, and their coming down here was only temporary. Although great privileges may be afforded to us here, Luke reminds us that our goal, the end of our journey, is heaven; it is there where our names are written.
H.D'A.C. God will never cease to dwell with us, will He?
J.T. The house of God is never seen in heaven. We find in Scripture the expression "My Father's house" (John 2:16), which gives us a different thought; the house of God is amongst the people of God down here,
and He introduces His thoughts and His testimony.
N.K.M. Does that mean that God dwells amongst His own in adverse circumstances?
J.T. In the New Testament where the house of God is also brought forward, it speaks of our conduct; there is a certain conduct which is suitable for the house of God. "I write to thee", says Paul to Timothy, ... "that thou mayest know how one ought to conduct oneself in God's house, which is the assembly of the living God, the pillar and base of the truth", (1 Timothy 3:14,15). That shows us that it is here in connection with the testimony.
F.H. Is it the truth as to what God is towards us?
J.T. The truth in entirety: "the pillar and base of the truth". Here in Genesis 28, it speaks of a pillar; "Jacob rose early in the morning, and took the stone that he had made his pillow, and set it up for a pillar, and poured oil on the top of it". Then he said, "This stone, which I have set up for a pillar, shall be God's house", the pillar means that there is a visible testimony to the truth.
F.H. What is the difference between the pillar and the base?
J.T. The base is the foundation, and the pillar that which is visible; it is what the house of God becomes in the thoughts of those who appreciate it. The first thing brought forward here which should appeal to the young, is the interest which heaven has in believers. "Jacob went out from Beer-Sheba, and went towards Haran. And he lighted on a certain place, and lodged there, because the sun had set". Often one recognises in young people's experiences that the sun has set; it is at that point that God gives evidence of His interest in His house. Undoubtedly this interest is expressed practically by means of God's people. Jacob did not find much rest in his circumstances which were painful.
It says that he lay down in that place; he took of the stones of the place, and made his pillow of them, and then lay down in that place. His difficult circumstances then became the occasion of the manifesting of divine interest. It is just at this point that the principle of God's house lays hold of the soul, that is, soul experiences are found there.
F.H. Do you mean in the circumstances in which we have placed ourselves?
J.T. Up to this point they are normal, but they show how little one is aware of God having to do with oneself. God could have come down in the form of an angel to help Jacob, but He had exalted thoughts for him. Although there was distance between Jacob and God, there was nevertheless a link between heaven and Jacob, insomuch that God was at the top of the ladder.
R.G.H. God spoke to Jacob while he was asleep, because his will was not working at that time.
J.T. Yes, his will was not active. His position is normal in that he was journeying at the direction of his parents, and he has only a feeble link with God. That applies in a very striking way to a young believer who begins to follow the path of faith. God wanted to make him see the great thoughts that He had for him; it is marvellous to see that a ladder is placed there and that angels go from Jacob to God Himself, and that one believer is the subject of heaven's interest. So we find that Luke's gospel is addressed to one man, to bring him to this marvellous interest of heaven expressed in the house. It is indeed striking that not only does God speak to a young believer, but that He has great thoughts in mind for him. In chapter 14 of Luke, the house has to be filled -- there will be many companions in that house -- but in chapter 15 we are told who are the companions. The parable speaks of only one believer, so that God may shew out His thought concerning just one believer before Him. The prodigal therefore
receives the robe, the ring, the sandals; the house is there and in it are music and dancing.
H.D'A.C. God did not say to Jacob, 'I am thy God', but "I am Jehovah, the God of Abraham, thy father, and the God of Isaac". Then at the end of the chapter, Jacob says, "then shall Jehovah be my God", not 'Jehovah is my God'.
J.T. "A ladder was set up on the earth, and the top of it reached to the heavens. And behold, angels of God ascended and descended upon it. And behold, Jehovah stood above it". God unfolds His greatest thoughts in His house; from the outset He lays in our souls the basis for His great thoughts: "I am Jehovah, the God of Abraham, thy father", He is the source of all. Then He says, "and the God of Isaac", of the one in whom everything is accomplished, of the vessel in whom all is assured. In the epistle to the Romans, a foundation is laid by the gospel for all the great thoughts of God; in this way, we are led out of this world into the great world which God has before Him.
F.H. The ladder on the earth connects earth to heaven.
J.T. Although I am small and insignificant down here, I have a way of getting up there. It says first of all that the "angels of God ascended" on the ladder, there are means of ascending, a principle fully set out in Christ who said, "If then ye see the Son of man ascending up where he was before ..". (John 6:62). He had descended, but the truth here is that man has a way of ascending to heaven.
N.K.M. That is why it says in verse 17, "This is none other but the house of God, and this is the gate of heaven".
J.T. That is the conclusion which Jacob reaches in his soul. The house of God means that God is there; but there is, too, a way of getting to heaven, it is heaven's gate.
H.D'A.C. All that God has here is His house.
F.H. God has a house and Christ has a body.
J.T. Then, too, we see here the principle of naming things. It is a good sign when a young christian can define his experience and give it a name. Jacob says, "This is none other but the house of God". He arrives there by way of his experience. The position in which he was, was not suitable for the house, for he had "lain down", but in spite of that God was interested in him. An unsuitable position for the young believer does not hinder God's interest in him. His recumbent position was actually in agreement with his spiritual state at that particular moment. The Lord in the gospel brings in the principle of giving names, and the believer ought to know how to define his experience. Jesus says therefore, "who do ye say that I am?"
N.K.M. Luke 15 gives us the house of God. Do you connect that chapter with what we have here in connection with Jacob?
J.T. The brother of the prodigal son came near to the house; the Jew did not want to enter into that marvellous privilege.
Rem. Jacob made many difficulties about entering.
H.D'A.C. The Jew does not like the music and the dancing and all the joys of the christian.
J.T. It is David who introduces music and dancing into the house.
R.G.H. Between the time when one sets out for the house and the time when the music and the dancing are enjoyed, there are many experiences to be had.
F.H. David's wife despised his spirit in connection with the music and dancing; she showed the spirit of the elder son.
J.T. She corresponds with him exactly. Music and dancing are now found in the house; it is remarkable to see in Luke 15 that all that is occasioned by the return
of the prodigal son. It is heaven's interest in the believer, and one sees, too, the joy which the children of God have in the conversion or restoration of a soul who has perhaps turned aside. There was joy over a single sinner repenting. In the house, the prodigal son is not only a repenting sinner, but he is clothed with all the glory of heaven. The music and dancing began at the return of the prodigal. Young believers are often tempted to turn towards the world, but they must be made to feel the interest for them in the house of God. It is very encouraging to hear young believers give names to the results of their experiences. Verse 18 is the beginning of a new exercise: "Jacob rose early in the morning".
P.L. The journey is made up of many spiritual stages.
J.T. "Jacob rose early in the morning": a new day is commencing. "He took the stone that he had made his pillow, and set it up for a pillar, and poured oil on the top of it". Oil refers to the intelligence of the believer, who understands that things are not on the principle of nature but of the Spirit of God (Romans 8:5); but this is not a state in the believer before chapter 8. In Genesis 35, Jacob poured a drink offering on the pillar, a drink offering followed by the oil. In this chapter the drink offering comes first in order to draw our attention to the divine pleasure. In Romans 8, we are not in flesh but in Spirit; we are conscious of being for the pleasure of God, and the anointing follows this.
P.L. Have we this thought in the Person of the Lord Himself? The One who is saluted from heaven as Beloved at the Jordan, is then anointed for the service of God.
J.T. In Luke 3:23 it speaks of "Jesus himself", who "was beginning to be about thirty years old". Coming out from the waters of baptism, He was praying; in this position, He was for the pleasure of heaven. He did always what was for the pleasure of heaven, but as being baptised and praying, the Spirit descended upon
Him in a bodily form. There was nothing in Him which could grieve the Holy Spirit of God. It does not say in Luke, 'This is my Son', but "Thou art my beloved Son, in thee I have found my delight", (verse 22). Heaven opened upon Him as though to give Him the sense of its delight in Him.
F.H. Heaven's pleasure was in Him as Man.
J.T. It is what He had been during the thirty years of private life; very little is told us of that holy life of the first thirty years of the Lord. Luke speaks of Him as Babe, then as Boy of twelve years old, but heaven's gaze rested upon Him at every moment, and at the end of those thirty years, heaven expresses publicly the pleasure which it had found and was finding in Him: "Thou art my beloved Son, in thee I have found my delight". Coming back to Jacob, we are told that he called the name of that place Bethel, "but the name of that city was Luz at the first". The young believer therefore does not allow himself to be governed by names given by this world, but he himself gives the name. It often happens that souls are converted in systems which give their own names to things, but this does not agree with Jacob's experience, because he has to do with God.
J.T. He is now in fellowship in a definite way. Through fellowship we are brought into a completely new order of things; it is the fellowship of God's Son, the One who is over the house, and the fellowship of His death, of the Spirit, and with one another. The fellowship of God's Son shows the dignity of the fellowship; the fellowship of His death cuts me off from this world, but in the Supper I enjoy the love of God and Christ. Then there is too the fellowship of the Holy Spirit, who searches the deep things of God. Then we have fellowship one with another.
N.K.M. Would you say a few words on the meaning of rising early in the morning?
J.T. That shows the energy in movement. The light of the interest of God in me is the dawn of a new day, and I move in relation with such a God. In verse 20 we have, "If God will be with me, and keep me on this road that I go, and will give me bread to eat, and a garment to put on, and I come again to my father's house in peace -- then shall Jehovah be my God". It is not very elevated ground, but all the same there is the sense of Jacob's responsibility towards God. Believers have not much value down here until they accept their responsibility towards God.
N.K.M. Does he move towards the light which he has received?
J.T. Yes, he moves forward in relation with God. You will notice that he is definitely on a journey; in verse 21 he does not say, If I get a wife, but "If ... I come again to my father's house in peace".
G.B. First of all Jacob is lying down, then he awakes from his sleep, then he rises early in the morning, and now, he is on a journey.
J.T. I do not think that Jacob is spoken of later as lying down.
P.L. The fact of lying down shows that the heart is not wholly taken up with the Lord, but he is still governed by natural desires, whereas it speaks of those who stand in the house of Jehovah, (Psalm, 134:1).
J.T. In Jacob's case it was normal that he was lying down, but it is no less true that this is not a suitable position for the house of God. When I say it was normal, I mean simply that the young believer feels the need of others. "The sun had set", which shows that things were not very brilliant; it was the end of an exercise. One sees here that the evening and the morning make one day. It is in this way that spiritual history is made; Jacob speaks later of the days of the years of his sojourning.
G.B. The evening always precedes the morning: "there was evening and there was morning".
J.T. It is very important, Mr. B., to see that the believer moves on one day after another. The evening shows that I go through exercises because of my state, the morning is that God is towards me in Christ. "It is the God who spoke that out of darkness light should shine who has shone in our hearts for the shining forth of the knowledge of the glory of God in the face of Jesus Christ", (2 Corinthians 4:6).
P.N. "At even weeping cometh for the night, and at morn there is rejoicing",. (Psalm 30:5).
P.L. The night passes, the morning abides. Jacob speaks, therefore, not of his nights, but of his days when he gathered up all the divine light of his mornings.
J.T. It is an immense point when the soul understands God: "then shall Jehovah be my God. And this stone which I have set up for a pillar, shall be God's house". There are the two things which were before him in a very definite way, God, and the house of God. Many persons have God before them, but they neglect God's house.
J.T. A believer in a human system does not recognise the house of God. Religious organisations do not at all carry the idea of God's house; a cathedral does not give the idea of persons on a journey.
O.T. On the journey, there is bread to eat and a garment to put on, is that Christ Himself?
J.T. Luke 15 gives the excellence of the food and its abundance.
H.D'A.C. Where are we journeying to?
J.T. That is a very good question, Mr. C. As we have already said, Luke develops the heavenly position; our names are written in heaven. John's gospel develops the thought that we have the right to go to heaven.
F.H. "Where dwellest thou? ... Come and see", (John 1:38,39).
The thought here is that we are invited to dwell in God's house.
J.T. It is our temporary dwelling, for we are journeying towards the land which God has promised to give us. Jacob speaks here of returning to his father's house, and at the end of chapter 35, Jacob comes to Hebron, where Abraham and Isaac had sojourned, and Hebron represents the purpose of God.
H.D'A.C. Why do you say that Hebron represents the purpose of God?
J.T. In the book of Numbers, when the spies went up to search out the land, they came to Hebron, and it says that "Hebron had been built seven years before Zoan in Egypt", (chapter 13:22). Spiritually speaking, Hebron existed before the world. Paul speaks in 1 Corinthians 2:7 of "hidden wisdom which God had predetermined before the ages for our glory". The Lord, too, refers to Moses in order to bring out this great principle of Hebron, in Luke 20:37, "in the section of the bush". The Sadducees were denying the resurrection, angels and spirits, so the Lord brings to light a spiritual world outside of this world, and speaks of "they who are counted worthy to have part in that world, and the resurrection from among the dead ... neither can they die any more, for they are equal to angels, and are sons of God, being sons of the resurrection", (verses 35,36). That is what Hebron sets out -- a spiritual world which God had before Him before this one existed.
Genesis 35:6 - 15,27,28
J.T. We noticed this morning that the house of God is introduced in connection with the believer on his journey. After the vision of Bethel, spoken of in chapter 28, it says in chapter 29 that Jacob "continued his journey". Then in verse 16 of our chapter, that "they journeyed from Bethel"; the end of the journey was Hebron. Chapter 37 marks a fresh stage for Jacob; "Jacob dwelt in the land where his father sojourned -- in the land of Canaan". An entirely fresh matter develops with Joseph from that point, whereas before chapter 37 it had only spoken of him once or twice. When Joseph was born, Jacob, it says, proposed to return to Canaan. "Jacob said to Laban, Send me away, that I may go to my place and to my country", that is to say, that Christ appears on the believer's horizon, although in a somewhat weak way. In chapter 33, Joseph is placed before his mother; "Leah also, with her children, drew near, and they bowed. And lastly Joseph drew near, and Rachel, and they bowed". That shows that, while making the journey to Bethel, Christ comes before us in a somewhat feeble way to begin with, but there is an appreciation of what is spiritual above that which is natural. In God's house, we are not in any way to be on natural lines.
H.D'A.C. It is very important not to introduce into the things of God that which is natural. We are to occupy the place we have before Him in Christ. The house of God includes only those who have the Spirit of God.
J.T. Exactly. The book of Genesis presents things in a somewhat abstract way: If God will, we shall see in the New Testament that it speaks of christians as being in the house of God, but in Genesis it is a question of the part that God has, and of His interests in men.
The fact that the house is introduced in connection with a man like Jacob shows us the great patience of God, so that we may be brought to God's house. The Spirit of God does not recount these happenings in order to satisfy our curiosity, but to answer to our affections. Although we cannot approve of many of the things which Jacob did, the details of them are given as representing what we are in the flesh, or rather we see there a picture of the flesh working in a believer after God has commenced His work in the heart. The nearer a man is brought to God, the more the flesh in that man is exposed, and it is only by means of the Spirit that we fully learn what we are according to the flesh. The spirit of a man who bargains is particularly brought out in chapters 28 to 35; Jacob had specified, so to speak, the wages which he wished to have. He always had that spirit before arriving at Bethel, in chapter 35. One is never conscious of being in God's house for the pleasure of God, if one is there with the object of receiving wages.
H.D'A.C. Peter said to the Lord, "Behold, we have left all things and have followed thee", (Luke 18:28) as if to say, What will you give us?
J.T. We see above all in the beginning of Luke, that the disciples had left all to follow Jesus; that is especially so with Peter, who was doing good fishing business with his companions, in chapter 5. They left all, which does not mean that they were negligent of their business. They did not leave their ships at sea, but it says that "having run the ships on shore, leaving all they followed him", (verse 11). It was the same with Levi, although his business was very prosperous, "having left all, rising up, he followed him", (verse 28). But Jacob never had the idea that he should leave everything; until chapter 32, he had the thought of gain in God's house. His first business was with God Himself; he loved to make bargains.
Rem. "If God will be with me, and keep me on this road that I go, and will give me bread to eat, and a garment to put on, and I come again to my father's house in peace -- then shall Jehovah be my God".
P.L. "And of all that thou wilt give me I will without fail give the tenth to thee".
J.T. He wanted to keep ninety per cent of the blessings for himself. That is not the principle of the house of God; nevertheless, to say the least, christendom acts on that very principle. God does not work with us in this way as to our property, He recompenses us liberally. He leaves Jacob to make his bargains with another.
J.T. Laban had changed Jacob's wages ten times. It is good to see that Jacob was tired of making bargains with Laban; God fully recompenses us if we give up this way of going on.
P.N. Peter said, "Silver and gold I have not; but what I have, this give I to thee", (Acts 3:6).
J.T. That is the spirit of this dispensation. God shows us in this chapter how He can enrich Jacob without making bargains with him. He said, "I am the Almighty God: be fruitful and multiply; a nation and a company of nations shall be of thee; and kings shall come out of thy loins. And the land that I gave Abraham and Isaac, to thee will I give it, and to thy seed after thee will I give the land".
P.L. In Zechariah 14:21 it says, "And in that day there shall be no more a Canaanite in the house of Jehovah of hosts". The Canaanite is a dealer.
J.T. We see how the Lord cast out all the dealers from the temple; He used a scourge of small cords.
H.D'A.C. Does God make bargains?
J.T. The Lord said in John 4:10, "If thou knewest the gift of God, and who it is that says to thee, Give me to drink, thou wouldest have asked of him, and he would
have given thee living water". That is what the believer finds in the house of God: God is there, it is the house of God.
J.B.C. In chapter 28:13, God says, "the land ... to thee will I give it", and in chapter 35:12, "the land (country) that I gave Abraham and Isaac, to thee will I give it".
J.T. The principle which governs the house is that of giving. God waits for Jacob's return to the house in order to reveal to him His name. The Holy Spirit gives in verses 9 to 15 an account of Jacob's return to Bethel. God blesses him and says to him, "Thy name is Jacob: thy name shall not henceforth be called Jacob, but Israel shall be thy name. And he called his name Israel". Jacob was to become spiritual: "he called his name Israel". That means that the thing is settled; God had brought about his nobility.
H.D'A.C. He had had that name for some time, but he had not answered to it.
J.T. He is now settled in the house. God says to him, "I am the Almighty God". He had refused to tell him His name at Peniel: "How is it that thou askest after my name", (chapter 32:29). He had said. God awaits the favourable occasion for us to make this revelation, and then it is that we refuse to make bargains with Him; we see that we are much richer in leaving things in His hands. "He who, yea, has not spared his own Son, but delivered him up for us all, how shall he not also with him grant us all things", (Romans 8:32). The believer is therefore set up in the knowledge of God, and at the same time he is conscious of being for the pleasure of God. In verse 6, it speaks of Jacob and of the people with him, but nothing is said of the herds of cattle. He had made a great point of the cattle when with Esau, but before God he says nothing about them. The cattle on a thousand hills belong to God, but in His presence it is a question of persons. The house of God is formed of persons, and of persons
having the Spirit. All those who have the Spirit of God belong to God's house.
H.D'A.C. And each of them is "a prince of God".
J.T. God's patience, exercised towards us to bring us to this position, is very touching, as the preceding chapters to this one serve to bring out. So that no one may be discouraged, God works with us in patience, so that we may be brought to judge the flesh. In chapter 32, as he makes his return journey, two 'camps' of angels meet him, so that the believer may have a fresh impression of God's interest in him. "Jacob went on his way; and the angels of God met him. And when Jacob saw them he said, This is the camp of God. And he called the name of that place Mahanaim", that is, "two camps or hosts", and that affords witness of the continual interest of God in the believer. As on a previous occasion, Jacob can give a name to his exercise: "He called the name of that place Mahanaim". After that, in the same chapter, he prays, "God of my father Abraham, and God of my father Isaac, Jehovah, who saidst unto me: Return into thy country and to thy kindred, and I will do thee good -- I am too small for all the loving-kindness and all the faithfulness that thou hast shown unto thy servant; ... Deliver me, I pray thee, from the hand of my brother, from the hand of Esau; for I fear him, lest he come and smite me, and the mother with the children. And thou saidst, I will certainly deal well with thee, and make thy seed as the sand of the sea, which cannot be numbered for multitude". So the believer makes progress in the understanding of what the house of God is, and he recognises divine interest in him, and he changes to prayer. The encounter at Peniel is very interesting, for it is 'a man' whom Jacob meets; "a man wrestled with him until the rising of the dawn". All the efforts he had made were now in the darkness, and "he rose up that night, and took his two wives, and
his two maidservants, and his eleven sons, and passed over the ford of the Jabbok".
P.L. In Romans 13:12 it says, "Let us cast away therefore the works of darkness"; this is what Jacob did in the prayer at Peniel, so that the sun rose upon him.
J.T. In the encounter at Peniel, God intervenes in an intimate and sympathetic way; it says that he "wrestled with him". God makes us feel the great power He has, but in a gentle way so that we are able to realise the power that is within us. Jacob is encouraged in the struggle, and says, "I will not let thee go except thou bless me".
H.D'A.C. Whence did he draw his strength to wrestle with the angel?
J.T. Typically it speaks of the Holy Spirit; the believer discovers that he has power. The moment was critical for Jacob, for Esau was there; he was wrestling, so to speak, anticipatively with Esau, and God gave him an excellent preparatory exercise. If you have power with God, you will have power with men; it is a question of approaching God and persevering until you are conscious that He is listening to you. Jacob gains the victory with Esau therefore, but God had decided that he would be lame according to the flesh, and for a great while, "that the surpassingness of the power may be of God, and not from us" (2 Corinthians 4:7). Paul says again, "Most gladly therefore will I rather boast in my weaknesses, that the power of the Christ may dwell upon me", (2 Corinthians 12:9).
H.D'A.C. The "God of Jacob" is our refuge. It is He who says in Zephaniah 3:19, "I will save her that halted". There are many Jacobs today, but, if they are lame, they need not fear.
J.T. In Isaiah 44:3 - 5, the seed of the righteous is spoken of: "I will pour water upon him that is thirsty, and floods upon the dry ground; I will pour my spirit
upon thy seed, and my blessing upon thine offspring. And they shall spring up among the grass, as willows by the water-courses. One shall say, I am Jehovah's; and another shall call himself by the name of Jacob; and another shall write with his hand: I am Jehovah's, and surname himself by the name of Israel". You see how the young ones enlarge in spiritual state: "I am Jehovah's": that is very beautiful. Another shall "call himself by the name of Jacob": that is, he has the feeling of responsibility. And another shall "write with his hand: I am Jehovah's". When one writes with his hand, one is, so to speak, encouraged to responsibility, and what is written is definitely established; such persons are suitable for God's house. So then Jacob comes out of the struggle at Peniel as an ennobled man, a spiritual man having power with God. It says, "he touched the joint of his thigh; and the joint of Jacob's thigh was dislocated as he wrestled with him". The thigh refers to the part of the body which symbolises the maximum of force; now this part is dislocated, so that the excellence of power may not be of man, but of God, and all this is involved in the account in chapter 35:9 - 15. Certain sorrowful elements, however, had been brought from Syria, and these must be judged before one can enter God's house. There were still idols, or strange gods, which Rachel had hidden in Jacob's house, which shows that the lack of transparency or frankness opens the door to false gods. The woman represents the subjective side amongst us, and if we lack in transparency, there will be hidden things amongst us. Rachel had hidden the teraphim under the camel's saddle and she had sat on it. As they approached Bethel, however, Jacob said, "Put away the strange gods that are among you, and cleanse yourselves, and change your garments", (verse 2). How many hidden things there are with us!
P.L. "Laying aside therefore all malice and all guile and hypocrisies and envyings, ..". (1 Peter 2:1) for the house of God
is in view. Every hidden strange god hinders us from realising what awaits us at Bethel.
H.D'A.C. It is a question of having no part dark. God cannot rely upon us so long as we lack in frankness and transparency.
J.T. It is through this lack of frankness that the enemy made his first attacks in the book of the Acts, in the case of Ananias and Sapphira. Achan acted in the same way when the people of Israel entered the promised land.
1 Peter 2:4 - 6; Hebrews 3:1 - 6; Exodus 25:8,9
J.T. In these passages we have the thought of the actual construction and of the material for the building. In Genesis, the house of God is considered from the point of view of the understanding of the christian by way of his experience. We arrive at the understanding of the things of God through light, but it is in our experiences that the light is confirmed to us. In Genesis it is not God who gave the names but Jacob, and God did not make known that He had desired Bethel as His dwelling, that name is given to it by Jacob as a result of his experience. Genesis tells us nothing of the building, but in reading the book we have an impression of the interest of the believer and this interest is associated in our minds with the house of God. In chapter 28 there is an idea of distance, because Jehovah is at the top of the ladder, while in chapter 35 Jehovah comes down into the place. He talks to Jacob as if He was standing at his side; it is not the believer brought to God, but God who is coming to the believer, and in revealing to him His name and blessing him, God confirms the believer in the thought of His house. Every thought of material blessing and of flocks disappeared in chapter 35, now it is a question of what is spiritual. The presentation of the house in the book of Genesis has in mind the support of the believer in his journey. Jacob moves on and arrives at Hebron. The understanding of the interest which God has towards us supports us in our spiritual journey in order to arrive at the purpose of God. The same principle comes out in Exodus and in Numbers, where the journey is in connection with the tabernacle.
H.D'A.C. Is there a difference between the thought of the house and of the tabernacle?
J.T. In Exodus, different expressions are used in
the types which refer to the tabernacle. God makes known His purpose in the verses which we have read in this book. He says, "they shall make me a sanctuary, that I may dwell among them", which shows us that His thought was holiness. In order that God may dwell somewhere, it is essential that He find holiness there. He does not say, They shall build me a dwelling, but "they shall make me a sanctuary, that I may dwell among them". The idea of the house is connected with holiness. Actually God dwells in "unapproachable light": how can He then dwell in the midst of the camp of Israel? That can only be by means of a sanctuary; the holiness of God must be safeguarded. In Genesis God displays His marvellous interest in the believer. In Exodus He shows us clearly that He cannot bear with anything we please. God is faithful to His own thoughts, and He makes known what is necessary for Him. So He says, "According to all that I shall shew thee, the pattern of the tabernacle, and the pattern of all the utensils thereof, even so shall ye make it". The word 'tabernacle' means 'dwelling'. I think that in these two verses you have the general principle of the dwelling of God in the wilderness, the sanctuary and the habitation. It is very touching to see that God would give us the impression of the great interest He has for us, then He seems to say to us, Now, what are you going to do to provide a dwelling for Me? The gospel abounds in examples of persons who have provided dwellings for the Lord. This privilege is open to every believer. God would dwell with us; what are we going to do to prepare a dwelling for Him? Now we should know Him in some measure through our experience. Before Israel knew anything about Him, God says to Moses, "Go up to Jehovah, thou and Aaron, Nadab and Abihu, and seventy of the elders of Israel": they went up the mountain, and "saw the God of Israel; and there was under his feet as it were work of transparent
sapphire, and as it were the form of heaven for clearness". It is as if God had said to them, What you are seeing shews what My circumstances are and what are My surroundings. The believer then has the idea of preparing a dwelling for God, a dwelling which is in accord with the dwelling in which God is accustomed to dwell.
F.H.. "Be ye holy, for I am holy", (1 Peter 1:16).
J.T. "If ye invoke as Father him who, without regard of persons, judges according to the work of each, pass your time of sojourn in fear", (1 Peter 1:17). "Be holy", He says, "for I am holy". "They saw God, and ate and drank". That means that, in the presence of all that glory, there was liberty. "Perfect love casts out fear", (1 John 4:18) but we must not forget that God is holy, too pure to behold iniquity.
F.H. At the cross, the Lord emphasises that thought, in speaking to God as to Him who is holy; "And thou art holy, thou that dwellest amid the praises of Israel", (Psalm 22:3).
H.D'A.C. Burnt-offerings having been offered, it was possible to go up the mountain to Jehovah.
J.T. And 'youths' were brought into the thought of the burnt-offering.
N.K.M. Would you tell us what this "work of transparent sapphire" suggests?
J.T. It is as if God was saying, 'Whereas you see what My circumstances are, I am ready in grace to give them up in order to dwell with you, but not in respect of My holiness or My righteousness.'. God said to David, "Wilt thou build me a house for me to dwell in? For I have not dwelt in a house since the day that I brought up the children of Israel out of Egypt, even to this day, but I went about in a tent and in a tabernacle". The sanctuary safeguarded in every way the holiness and righteousness of God, and it made ample provision for the activities of His love. There was "under his feet as it were work of transparent sapphire". Yet God never asked the people to make a floor to the tabernacle; the
absence of the floor suggests to us love's sacrifice in order to have our company. His blessed feet therefore journeyed with them in the desert. In Numbers 10:33 we see how the ark goes before them in order to seek out "a resting place" for Him. Both in Exodus and in Numbers God wants to walk with His people and suffer all that they had to suffer.
F.H. Moses was not able to enter into the tabernacle when the glory of God filled it, at the end of Exodus, although he was able to go up the mount and see God. How do you explain that?
J.T. The end of Exodus serves to bring out the fulness of the divine presence: God occupies the whole place, it is "the glory of Jehovah". That shows how God intervenes without reserve, it is not to exclude man, far from it, but in order to give the thought of the fulness of the divine presence, how He has come in without reserve. Evidently the types do not reach the actuality. So in the passage which we have read in the epistle to the Hebrews, it speaks of "the Apostle", and of the "High Priest". According to the first chapter of the epistle, our "Apostle" is the "effulgence of his glory", (verse 3) of God's glory, but the High Priest is equal in greatness to the Apostle, and man can be in the presence of this glory; the Apostle is the Son. It says that "the Word became flesh, and dwelt among us (and we have contemplated his glory, a glory as of an only-begotten with a father), full of grace and truth", (John 1:14): also in 1 John 3:18, "perfect love casts out fear". In Christ we are qualified to stand and serve in the presence of the glory of God. Instead of being terrified by the glory, we behold, it says, "the glory of the Lord, with unveiled face", and we "are transformed according to the same image from glory to glory; even as by the Lord the Spirit", (2 Corinthians 3:18). In Exodus 38 the utensils for the priests were the means of serving God in the glory.
H.D'A.C. In the antitype, the true Moses and the
true Aaron are equal; as antitype of Aaron, the Lord is as great as the antitype of Moses. As you have said, the High Priest is equal to the Apostle.
J.T. The epistle to the Hebrews bases priesthood on sonship. He who is Apostle and High Priest is the Son. As Mr. Raven said, The approach is equal to the revelation.
H.D'A.C. God is revealed perfectly in the approach, so that in approaching, there is full response to the revelation.
J.T. So we are exhorted, as holy brethren, partakers of the heavenly calling, to consider the Apostle and the High Priest of our confession, Jesus. Then it continues to speak of Moses, the one who comes in the first place to the mind of the Spirit in view of presenting Moses in contrast with Christ. The contrast is between a servant and a son: the Son is He who has built the house, and the thought is continued that God has built the house. The Son is God, in the building of the house: "he who has built all things is God". It is by the Son that all the physical system has been made. So we see the greatness of the house, for the Son has built it, and He is over the house 'as Son'. That brings us to another thought, that of submission, which the ministry of Moses introduces. David's ministry is the counterpart of that of Moses, for in David the wisdom of the head is set out.
Rem. The house of God is set out in Jacob, in Moses and in David from three different points of view.
J.T. Jacob is brought into the house through his experience, and as a result he gives names to everything. Moses is placed in the presence of divine claims, and everything has to be in accord with divine requirements. All suggestions on man's part are strictly set aside by Moses, for it is a matter only of what Jehovah has commanded. In Exodus, Leviticus and Numbers therefore, it says, "Jehovah spoke to Moses, saying ...": it
is Jehovah's commandment, as if God was saying, I can dwell with you and give evidence of My love for you, but things must be done according to Me. The apostle Paul speaks in this way, when he says, "If anyone thinks himself to be a prophet or spiritual, let him recognise the things that I write to you, that it is the Lord's commandment", (1 Corinthians 14:37). All that is set out in Moses is only a sample of the universe, the type of things in the heavens. Then through David we learn that God is Head, so it is a question of wisdom.
H.d'A.C. I should like you to develop a little more about David.
J.T. It is a wonderful day for us when we discern divine wisdom in all things. The epistles to the Colossians and to the Ephesians develop the side of wisdom.
H.d'A.C. In the sanctuary, every human thought is excluded, whereas all that is of God and of Christ is introduced -- that connects with Moses. What is the thought in connection with David?
J.T. In David, we have wisdom expressed in the Head.
H.d'A.C. The most precious thoughts of God, therefore, are shared with the saints.
J.T. In David's time we see a very large number of persons who were engaged in the work.
H.d'A.C. With a great deal of singing and music.
J.B.C. Moses appears as 'Lord', and David as 'Head'.
J.T. It does not say that Jehovah commanded David to do this or that; we see what David did of himself. The divisions of twenty-four bring out the service as governed by love.
N.K.M. David is called, too, the man after God's own heart.
J.T. We are getting near the heart of God now. It was not David who was to build a house, but his son. The matter is given to us by God, "thy son that shall come forth out of thy loins, he shall build the house
unto my name", (1 Kings 8:19). In Ephesians 2:22, we are "built together for a habitation of God in the Spirit". Those who are "chosen ... in him before the world's foundation" (chapter 1:4) are also "quickened ... with the Christ" (chapter 2:5), "raised ... up together", and He has made them "sit down together in the heavenlies in Christ Jesus" (chapter 2:5,6); they are the ones who form down here the habitation of God. We reach the full thought, "a habitation of God in the Spirit".
P.L. With Moses, all the measurements are definitely given, but there is abundance when it is a matter of David's ministry. All results from the desires of the heart, "In my affection for the house of my God I have given of my own property of gold and silver, for the house of my God ...".
J.T. I think that fits in with the epistles to the Colossians and the Ephesians.
Ques. What is Peter's point of view?
J.T. He speaks of the house in an elementary way, that is, in connection with the material, what is in accord with the declaration which he had made of Christ. The christians to whom Peter was writing had to understand how God viewed them. "To whom coming, a living stone, cast away indeed as worthless by men, but with God chosen, precious, yourselves also, as living stones, are being built up a spiritual house". They had no longer to keep in mind the material house at Jerusalem, they were dispersed, but they were themselves the spiritual material for the house. Christ had been rejected by men, but He is chosen and precious with God. Christians therefore, leaving all and moving towards Christ are considered as material for the structure. Peter says, "Yourselves also ... are being built up a spiritual house". The epistle to the Hebrews gives us the conditional side, "whose house are we, if indeed we hold fast the boldness and the boast of hope firm to the end".
F.H. Peter had received a great impression of the Lord when He had said to him, "On this rock I will build my assembly", (Matthew 16:18).
J.T. When Peter speaks of the saints, he refers to what the Lord Himself had said to him, "thou art Peter". We should think of that in an abstract way in our days, for the thing is not visible outwardly. "Whose house are we, if indeed we hold fast".
C.R. Would you say a few words more about that condition, "if indeed"?
J.T. We see in the beginning that the company of christians at Ephesus could be considered as being the house of God. We must note well that houses of God are never spoken of, but only the house of God; the idea is never connected with one locality; it is a general, universal expression. Timothy was given instruction so that he should know how to behave himself in the house of God -- that refers to the saints among whom he was carrying on his ministry. The public body in general has not the feature of holding the boldness and the boast of hope firm to the end. So we could not apply what we are speaking of to any public body of christians.
H.d'A.C. Nevertheless, the house is in existence.
J.T. It is in existence from Peter's point of view, because the believers are here and the Holy Spirit, too, is here. It is a spiritual house, while in Hebrews 3 the thought is connected with persons actually here, persons in their ordinary relations, visible on the earth.
H.d'A.C. Without these persons, God would not have a house at all down here.
J.B.C. Would you say a few words as to the purpose of the presence of the house down here?
J.T. The apostle wanted to tell the saints of the dispersion that they had no need to go to Jerusalem as formerly. God's service could be maintained and continued wherever the saints were found, because the
saints themselves were the house and the priesthood. As for the sacrifices, they were to be spiritual sacrifices.
J.B.C. I should like to know what is the definite purpose of those spiritual sacrifices.
J.T. God wants us to know that the old service has ended, and has given place to this new system of spiritual sacrifices. It is not a question of what they are, but that they are spiritual sacrifices. The old system shows the variety of sacrifices which were offered, and the New Testament teaches us their application. In the epistle to the Hebrews it states that we have an altar of which they have no right to eat who serve the tabernacle.
R.G.H. There is still another priesthood, the royal priesthood.
J.T. That comes after, "that ye might set forth the excellencies of him who has called you out of darkness to his wonderful light", (1 Peter 2:9).
R.G.H. The purpose of the spiritual priesthood is to offer, while the royal priesthood is to announce.
Luke 4:38,39; Luke 10:38 - 42; Luke 19:5 - 10; Luke 22:7 - 13
In each of these passages the Lord is seen in a house. I have in mind to show the connection there is between the believer's house and the assembly.
We all know that, in the early days of christianity, the saints met together in the houses of believers. It says in the beginning of Acts 2:46 that they broke bread in the house; that was not one particular house, but they went from house to house. It says in Acts 5:42, that "every day in the temple and in the houses, they ceased not teaching and announcing the glad tidings that Jesus was the Christ". We read in Acts 12 that there was a prayer meeting in the house of Mary, the mother of John who was surnamed Mark. Then we have a remarkable allusion in chapter 16, where it says that the Lord opened Lydia's heart to attend to the things spoken by Paul. She opened her house to the apostle and to those who were with him, saying to them, If ye have judged me to be faithful to the Lord, come into my house and abide there: her house thus became a centre of gathering at Philippi. It says that after the apostle was released, he went to Lydia's house. This woman, therefore, whose heart had been opened to attend to the things spoken by Paul, had the great honour of receiving at her table the apostle Paul. "And having gone out of the prison, they came to Lydia", and there they saw the brethren. Now it was Luke who wrote the Acts, and we can understand from the allusions made in his gospel to the various houses, that he had seen the use that could be made of these houses. Matthew mentions them still more frequently, and says that "every scribe discipled to the kingdom of the heavens is like a man that is a householder", (Matthew 13:52).
The first house of which Luke speaks is that of Simon: there is nothing to indicate that Simon was converted when the Lord entered his house. His conversion took place later in his ship. What took place in his house was the healing of his mother-in-law of her fever: it says that "standing up she served them", so the first house mentioned brings out the principle of service. The Lord standing over her, rebuked the fever. Fever gives the idea of agitation, which indicates the state of one who is not satisfied, and whose service is, therefore, impeded. One who is in this state has need of being served himself. We ought to serve one another in love, but if we wait for others to serve us, we can be certain that love is not active in us, and this comes from the fact that we are not subject. The Lord stands over her and cures her of the fever, then being healed, she is conscious of the authority of the Lord, and as it says, standing up she served them. She had no preference in her service; the most devoted service she owed to the Lord, yet it is not said that she served Him, but that "she served them". The spirit of love is such that it serves without partiality; we receive all the saints; we ought to wash one another's feet without partiality and without hypocrisy.
In chapter 10, Martha receives the Lord into her house. Nothing is said about reception into Simon's house, where the Lord evidently had the liberty to enter, but it says that Martha received Him into her house. To be received into a house shows that one has a certain place there. Chapters 9 and 10 treat of this important subject of reception; at the end of chapter 9 we read, "when the days of his receiving up were fulfilled", that is, that heaven was about to receive Him, and if you read this chapter throughout, as well as chapter 10, you will appreciate the importance of 'receiving'. The Lord accepted His being received into Martha's house, but we can receive into our house and yet at the same
time not make welcome the one whom we receive. We see that Martha complained to the Lord: "Lord, dost thou not care that my sister has left me to serve alone?" Simon's wife's mother did not complain about her service -- being cured of the fever, she served them. It is one thing to receive someone, and another thing to give them a warm welcome. Martha received the Lord, but she was not hospitable according to God's thought; on the contrary. The Lord did not feel at home with her, for her remark was like a reproach to Him, she complained not only of Mary but of the Lord. We can receive someone in an official way and not give them hospitality in a proper manner. When the Lord ascended to heaven, He was received there with acclamation; He is to be treated by all with the deepest reverence and the greatest love, the Father's affections to Him are to be borne witness to; yet, as she received Him, Martha scarcely accorded to Him comely hospitality. We must learn not to complain as we undertake service. From another side, we see in this house an example of one who delighted the Lord's soul and who heard His word, and the Lord defends her: "Mary has chosen the good part, the which shall not be taken from her". In many companies of the saints we find conditions similar to those which existed in Martha's house, an official reception but the absence of warmth in the welcome; on the other hand, in the same company you can find those who love the Lord and who listen to His word.
Chapter 19 teaches us another lesson: Zacchaeus was a believer who "sought to see Jesus who he was". He ran on before Jesus; his desire to see Him was excellent, but we must never run on before the Lord, but follow Him; He, and He alone, must be our guide. Zacchaeus ran on before and got up into a sycamore; he was in an abnormal position which caused him to look down upon the Lord. In His grace, the Lord looked up at him; He desired that Zacchaeus in his house should get to know
Him, and it was in his house that he should find salvation. The Lord said to him, too, "Zacchaeus, make haste and come down"; to receive the Lord well, we must come down, whatever our position. The Lord said, "Make haste and come down, for today I must remain in thy house. And he made haste and came down, and received him with joy". He is a very different case from Martha, for he appreciated the Lord's presence in his house, he did not receive the Lord there with an idea of protection. The Lord said, "He that receives you receives me", (Matthew 10:40). The matter of receiving has a very important place in Luke's gospel, whether it is a question of receiving the Lord or receiving one of His own. In chapter 9:48 He took a little child and set it by Him, and said to them, "Whosoever shall receive this little child in my name receives me, and whosoever shall receive me receives him that sent me". What is to be noted in the reception of the Lord in Zacchaeus's house is the joy with which he did it; the Lord said, "Today salvation is come to this house". A great cause of weakness in all the meetings is because salvation has not come into our houses in a practical way. The character of the meeting at Philippi is to be commended particularly, and the secret of it was, without doubt, that salvation was found practically in the houses of the saints, and we have an example in Lydia's house and the jailor's. Lydia received the disciples into her house, and the jailor, when he was converted, received the apostle and washed his stripes in his house. We find in that same chapter (Acts 16:31), the remarkable reply of the apostle, "Believe on the Lord Jesus and thou shalt be saved, thou and thy house", as though to make us feel the importance which attaches to the believer's house. It says that the jailor believed in God and rejoiced with all his house, so as the house is saved it makes its contribution to God's house. The Lord said, "Today salvation is come to this house", and He adds, speaking
of Zacchaeus, "inasmuch as he also is a son of Abraham". Zacchaeus is ennobled, so to speak; he is distinguished as "son of Abraham", as belonging to the household of faith, for Abraham is the father of all believers.
In chapter 22 we have what is in connection with the truth of the assembly; here it is not only a question of the Lord coming into a house, but too that the passover must be celebrated, and in celebrating that, He institutes the Supper. It was a very great honour for the master of the house to have such things done in his house; the Lord evidently knew this house, and knew who was the master of it. The Lord sent Peter and John to make ready the passover, telling them how they were to find the house; He does not tell them the name of the street nor the number of the house, but speaks of a man bearing a pitcher of water who would lead them. A guide is necessary to enter this house, and a guide bearing refreshment, a pitcher of water; Peter and John were to follow him where he entered. We have before us not simply an ordinary house and the usual hospitality, but a great and precious spiritual thought; the instruction given about the other houses prepares us to accept this thought. Salvation must be in this house; the master of it submits immediately to the Lord's wish. The man bearing the pitcher of water enters a house and shows them a large upper room furnished. We are not told who was the master of the house; rather a spiritual thought is before us, for we pass now from the believer's house to the house of God. "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".
So we see how the truth as to the believer's house leads to the matter of the passover. The passover gives the idea of the absence of sin in the house, for they were forbidden to have leaven in their houses. Then from the passover we are led to the Lord's supper. In this
house, the Lord takes, so to speak, the place of the master of the house; the celebration of the passover was in a family gathering, presided over by the head of the house. We can say that the house in Luke 22 comes into the Lord's hands; then we see how the Lord's supper, which is the symbol of all the instruction and of all the blessing of the house of God, flows from the passover. In this house, the Lord reveals His love to us; He says, "This is my body which is given for you", and then, "This cup is the new covenant in my blood, which is poured out for you". I believe that, in Luke's gospel, ordinary hospitality is a lesson for us as to the way in which God dispenses hospitality in His house. When the prodigal returned, what a reception awaited him! It says that his father ran, and fell on his neck, and covered him with kisses. Then too, he says to his bondmen, "Bring out the best robe and clothe him in it, and put a ring on his hand and sandals on his feet; and bring the fatted calf and kill it, and let us eat and make merry", for "it was right to make merry and rejoice", (Luke 15:22 - 23,32). In the case of the prodigal son, we see perhaps the greatest example of divine reception; in the house, it says, there was music and dancing. In this way, dear brethren, Luke teaches us how we should receive. In Romans 15:7, it says, "receive ye one another, according as the Christ also has received you to the glory of God".
1 Samuel 6:7 - 15; 2 Samuel 6:12 - 15,17
These passages serve to illustrate a subject of which the New Testament has much to say, that of spirituality. In writing to the Galatians the apostle says, "Ye who are spiritual" (chapter 6:1), as if to say that all were not spiritual. The apostle says to the Corinthians too, that he could not speak to them as "to spiritual, but as to fleshly; as to babes in Christ" (1 Corinthians 3:1), and he puts their spirituality to the test, saying "If any one thinks himself to be a prophet or spiritual, let him recognise the things that I write to you, that it is the Lord's commandment", (1 Corinthians 14:37). We see, therefore, the importance of spirituality.
What I want to present first is the trait of spirituality which can be called instinct, and which also takes the form of intelligence in the believer. In connection with the spiritual man, it says that he "discerns all things", (1 Corinthians 2:15) although he himself is discerned of no one. The two milch kine brought forward in 1 Samuel 6 can be considered as indicating spiritual instinct. They had to be deprived of their young; their calves were brought home and shut up there, and the two kine then were to be tied to a new cart bearing the ark of Jehovah. It is true that all the instruction about carrying the ark did not speak of a cart, but the Philistines were not to have these instructions. God bears with many irregular things where there is ignorance, but He will not bear with the activity of man's will. It often happens in the things of God that, in spite of ignorance, there are true instincts. These milch kine do not indicate spiritual intelligence but spiritual instinct. These "milch kine" were God's creatures, and had little ones, objects of natural affection, and they had to be put to the test on this very point, Could they go against their objects of affection? Whatever was the thought of the Philistine priests God was over them, and it says that the men, the Philistines, did as they had
been counselled to do. They tied the two milch kine to the new cart, while their calves were shut up at home, a remarkable picture of nature deprived of the objects of its affection.
We have to learn this lesson, that natural affections must be given up when they are contrary to the rights of God over us. God had a claim over those two milch kine, as He has over each one of His creatures; over us He has a much greater claim than over any other creature, in virtue of redemption. When He calls us therefore, we ought to put aside natural affections; if we refuse to subordinate natural affections to the claims of God, we prove that we are not spiritual. "The kine went straight forward on the way"; they were not forced to follow that road. They had simply been tied to the cart, but they went straight forward on the way to Beth-shemesh; they went by the one high way, lowing as they went, feeling they were deprived of their calves. They went straight forward, on the one high way, lowing at the same time as if to show their renunciation of natural affections on account of the will of God; having arrived at the end of this road, instead of being sent back to their young ones, they had to be offered as a burnt-offering.
Such is the way of spirituality: how it shone in our Lord Jesus Christ who without hesitating set aside all the claims of nature in order to fulfil to the very end the will of God! In His case, it was a question not only of spiritual instincts but of perfect intelligence in all that He was doing; the milch kine, however, represent this side in us, and very often instinct is truer in us than intelligence. Finally the cows are offered as a burnt offering to God; the wood of the cart is cut up and the cows offered, for in God's service all is made use of. The levites appear at this point; instinct is mingled with intelligence. If I walk in the path of the will of God, having true instincts, I can undertake levitical service,
but what is so solemn is that death comes in, for spirituality never leads into a path where any fleshly activity is exercised. It is in accepting the death of Christ and being in correspondence with it, that levitical service is taken on.
We know how it was that the levites came to light in Israel; they were taken in place of the first-born in Israel. Each of them had to be a first-born in dignity, and could never forget that a lamb had to be slain in his place in each house. Had the lamb not been slain and had the blood not been sprinkled, he himself would have had to be slain. Dignified as first-born, the levite then had to accept death, and so the levite's life is spiritual. Paul said: "I buffet my body, and lead it captive, lest after having preached to others I should be myself rejected", (1 Corinthians 9:27).
Now, what is the lesson which comes from the scripture that we have read in 2 Samuel? This thought of spirituality is fully seen in David, who is the type of it in the Old Testament. We see David generally acting with intelligence, he becomes head as knowing what should be done. He is not like Moses who received commandment from Jehovah as to what must be done, David knew what he ought to do. So in Revelation 22:16, the Lord declares Himself to be the "root and offspring of David": He presents Himself to His assembly with this title, "I am the root and offspring of David". All that was choice in the Old Testament had its root in Christ, and all has found its development in the prosperity of David. So we see in 2 Samuel 6 David's spirituality; it is true that he was a man of like passions to ourselves, and with failings, alas! like us. When he wanted to move the ark from the house of Abinadab, he used a 'new cart' and fell to the level of ordinary religious customs, doing just as the Philistines had done. God could not accept the same way of doing things from David, for He expects
something better from those who have reason for being intelligent, than from those who have not. Now David's preparation to bring back the ark was not even at the level of that of the Philistines; they had provided two milch kine, a most remarkable thing, whereas David used the ordinary way, with oxen. He simply copied current religious means; he did not even use the distinguished way of the Philistines. We are warned in this way not to borrow religious customs which open the door widely to the actings of our own wills. The oxen stumbled, not being kept under God's control. A spiritual man is evident in that he is under God's hand, but by his way of acting David seems to say that the service is too hard for him, and is greatly exposed by adopting in self-will religious customs. God desires that those who are intelligent may recognise His word as coming from Himself: "If any one thinks himself to be a prophet or spiritual, let him recognise the things that I write to you, that it is the Lord's commandment", (1 Corinthians 14:37). The apostle is addressing himself to the Corinthians when he says that, and in the letter which he writes to them, he praises them for having kept certain directions as he had given them to them. There were, though, other directions which they were not keeping, and for these he did not praise them; he said to them, "If any one think to be contentious, we have no such custom, nor the assemblies of God", (chapter 11:16). There were customs belonging to the house of God: "thus I ordain in all the assemblies" (chapter 7:17); everywhere there should be the same principles.
David learned his lesson; a spiritual man is marked by confessing his failure, when he has fallen into it, and by profiting thereby. He says, None ought to carry the ark of God but the levites that is, what represents the Lord Jesus is not suitable to be on a cart, but the levites should carry it on their shoulders. The ark had staves, so that the cart was not suitable. God's testimony isPRIESTHOOD AND SERVICE (2)
PRIESTHOOD AND SERVICE (3)
PRIESTHOOD AND SERVICE (4)
PRIESTHOOD AND SERVICE (5)
PRIESTHOOD AND SERVICE (6)
PRIESTHOOD AND SERVICE (7)
PRIESTHOOD AND SERVICE (8)
PRIESTHOOD AND SERVICE (9)
PRIESTHOOD AND SERVICE (10)
THE BELIEVER IN THE HOUSE OF GOD (1)
THE BELIEVER IN THE HOUSE OF GOD (2)
THE BELIEVER IN THE HOUSE OF GOD (3)
THE BELIEVER'S HOUSE IN RELATION WITH THE HOUSE OF GOD
SPIRITUAL INSTINCTS AND INTELLIGENCE