Pages 1 - 36 -- "Life in the Face of Apostasy". Readings and Addresses, France, 1933 (Volume 125).

LIFE IN THE FACE OF APOSTASY (1)

Revelation 1:17 - 20; Revelation 2:7, 10; Revelation 3:5

J.T. I should like to consider the subject of life in the book of Revelation.

In order that the subject may be clearly before us, I will remark that the first passage which we have read refers to Christ as the Living One; the second speaks of the tree of life in the paradise of God, and then of the crown of life; and the third refers to the book of life.

In view of the apostasy contemplated in Revelation, it is important to consider the subject of life. We shall see in the course of our readings that this subject is found throughout this book.

We begin by considering Christ as the Living One. If we are in the same position as John we shall be within the Lord's reach. He says: "When I saw him I fell at his feet as dead; and he laid his right hand upon me, saying, Fear not; I am the first and the last, and the living one: and I became dead, and behold, I am living to the ages of ages, and have the keys of death and of hades". John says: "He laid his right hand upon me". It is according as the Lord lays His hand upon us, that we shall understand and profit in relation to this vast subject of life. John's ministry must have taken its character very much from the fact that the Lord had laid His hand upon him. And as feeling that blessed hand, he was able to speak of the Lord as being "the first and the last, and the living one".

Who is the Lord? That is a question that ought to be before each one of us. The antichrist is about to come, and the saints should be instructed as regards who Christ is Himself. In this book of Revelation, we have names, appellations which denote very clearly the deity of the Lord Jesus.

We have first of all, in the first chapter, an expression of praise: "To him who loves us, and has washed us from our sins in his blood, and made us a kingdom, priests to his God and Father: to him be the glory and the might to the ages of ages. Amen" (verses 5 and 6). Then we read in verse 8: "I am the Alpha, and the Omega, saith the Lord God, he who is, and who was, and who is to come, the Almighty". He is there, without contradiction, "the Lord God". Then, at the end of this first chapter, He is "the first and the last, and the living one": He who "became dead" and who is "living to the ages of ages".

Rem. Only in so far as we are under the hand of Him who is living shall we enjoy life.

H.D'A.C. If christianity is not a living order of things, it has no value.

J.T. In view of the tendency towards an antichristian movement, it may well be desired that the living character of christianity should appear.

Th.D. You have drawn attention to what is said in verse 8. The One who is named "the Lord God", is that the Lord Jesus?

J.T. It is the Lord Jesus as God. In the last chapter He says: "I am the Alpha and the Omega" (verse 13), It is emphatic: "I am". And there, as in this verse 8 of the first chapter, it relates to the same Person.

O.T. Job had some notion of the Living One: "I know that my Redeemer liveth, and the Last, he shall stand upon the earth", Job 19:25.

J.T. Many of Job's observations were confused, but others were very brilliant: "I know that my Redeemer liveth". He desired a mediator (chapters 9: 33 and 16: 21). He said first: "There is not an umpire between us, who should lay his hand upon us both", and later: "Oh that there were arbitration for a man with God". This thought is developed in the book of Revelation where Christ is presented on the side of God first, as being Himself God, and then on the side of man. He can

"lay his hand upon us both", according to the language of Job, on God and on man. He is God, in all that the name of God means, and He is Man, in all that the name of Man means (sin apart).

P.N. In the last chapter, where He is called "the Alpha and the Omega", Revelation 22:13 is He viewed as Man?

J.T. Yes. Alpha is the first letter of the Greek alphabet; He is the beginning of all that has been said and of all that can be said; the Omega is the end of all that can be said with regard to God, and that end is in Christ. There is nothing more to say, and it is in that sense that He is called "the Word".

Rem. It is only in the last chapter that He is called "the beginning and the end" Revelation 22:13. We have not that appellation in the first chapter.

J.T. That is to bring out, in the last chapter, the side of His manhood.

Rem. In regard to His deity, there can be no question of either beginning or end.

J.T. When it says: "Then the end" (1 Corinthians 15:24), that relates to His manhood, not that He ceases to be Man (for He remains a Man); but He is the One who has completed all the counsels of God.

Rem. John says: "In the beginning was the Word" John 1:1.

Rem. The first chapter of John draws our attention to His deity -- "the Word was God".

J.T. He of whom it says: "In the beginning was the Word" existed eternally, for "the Word was God".

Th.D. The Person was there.

J.T. "The Word" is a title that relates to Him as Man, revealing the mind of God.

Rem. It is the title under which He was known down here, He who has expressed the thoughts of God.

Th.D. It is not a title of absolute deity, is it? Before there was a created scene, He was there; but since there was then no creature, was there occasion for God to express Himself?

J.T. We should understand the deity of Christ in an absolute way, beyond and apart from creation. One Person of the Godhead could not be the Word in relation to the other Persons.

H.D'D.C. That thought ought to be the solution to all our difficulties on this point.

J.T. This title "the Word" only has force from the moment that God addresses Himself to men. The Person whom we know as "the Word" was there; but the position is only occupied mediatorially.

Rem. It is a question therefore of distinguishing between what the Person is and what He became.

Rem. We have the tendency to think that what He became He always was.

J.T. There is a certain pagan idea which was formerly received with regard to the Word, that is, that He existed separately from the Godhead and was inferior to the Godhead. This thought was current at the beginning of christianity, when the apostles were no longer there. The theologians of that period used to say that it was in that sense that John used that expression in his gospel; now to speak thus is to dishonour the Lord Jesus. The book of the Revelation was probably written by John before his gospel, and in this book John affirms the absolute deity of the Lord Jesus; and in chapter 19, it says that His name is called "the Word of God"; that is His name as Man. John does not give any explanation as to that expression, thinking that it would be understood, and he uses it from the point of view of the Lord's ministry down here. Luke uses the same expression in the first chapter of his gospel; he speaks of eye-witnesses of and attendants on the Word.

H.D'D.C. May the Lord be pleased to help us to accept that!

J.T. He will. He has done it already. And it is very important, in view of the coming of the antichrist which is marked by all kinds of falsehood, that the

saints should receive an impression of the deity of the Lord Jesus. Before becoming Man, being in the form of God, He was in no way inferior to the other Persons of the Godhead.

Rem. And having become Man, He has not ceased to be God in the equality in which He was eternally.

J.T. He never ceases to be God, "the same yesterday, and today, and to the ages to come". Hebrews 13:8 But in becoming Man, He has taken a place of relative inferiority. It is thus, as being in that place, that we bear Him say: "The Son can do nothing of himself save whatever he sees the Father doing: for whatever things he does, these things also the Son does in like manner", John 5:19.

Ques. How are we to understand that He says in the same chapter: "The Son also quickens whom he will" John 5:21?

J.T. It is because the Father has given to Him to have life in Himself, which would have no application in absolute deity.

Rem. "I and the Father are one" John 10:30, He said.

Rem. The Lord retains His equality now that He has become Man.

Rem. He said again: "He that hath seen me hath seen the Father" John 14:9.

J.T. His equality shines out constantly. And on the other hand we see His subjection. We have always before us that which is beyond us.

Ques. The title "Father" is a title of revelation, as well as the tide "Son", is it not?

J.T. It is love that is manifested in the relation of Father and Son.

Th.D. To go back to the title "the Word", I suppose that only He who is God could be the Word.

J.T. The epistle to the Hebrews begins thus: "God having spoken in many parts and in many ways formerly to the fathers in the prophets, at the end of these days has spoken to us in the Person of the Son" Hebrews 1:1 - 2.

The prophets were not the Word. It says: "At the end of these days has spoken to us in the Person of the Son" Hebrews 1:2. You have, in the Person of the Son, Him who is God Himself. It is a Person of the Godhead who speaks. The word "Son" indicates the dignity of the Person; while "the Word" is rather the inherent power to reveal Himself.

Rem. He has the power to reveal Himself, as being the Word, but the epistle to the Hebrews brings out His dignity, "taking a place by so much better than the angels, as he inherits a name more excellent than they" Hebrews 1:4.

Rem. The expression "Son" governs the first of Hebrews. It is of the Son that it says: "Thy throne, O God, is to the age of the age" Hebrews 1:8.

J.T. The knowledge of the Lord Jesus, from the point of view of the epistle to the Hebrews, would free us from thoughts that are current in the religious world. Theology as such does not give to the expressions used in their full spiritual meaning; it is only by the Spirit that we use the exact scriptural term.

Rem. It is the Spirit alone who leads us into the truth, and into all the truth.

Rem. To discern all these things, John had to turn back.

J.T. He says: "I turned back". We must all turn back, that is to say take up a certain position which is needful to understand an aspect of the truth. He had heard the voice ("I heard behind me a great voice"); but he turned back to see, to understand, for in order to understand well one must see. Hearing and sight are two senses which are very important to the intelligence of the believer; then comes touch: the Lord lays His hand upon us.

Rem. The right hand would be the hand of His power.

J.T. It is the touch of Him who died and rose again, the touch of the Living One.

Rem. The Scriptures speak also of His left hand.

J.T. "His left hand would be under my head, and his right hand embrace me", Song of Songs 8:3. It is so important to be under the Lord's hand! There is a certain number of brethren among us this morning who are specially engaged in the work of the Lord, who have the opportunity and privilege of speaking of the things of the Lord, or of writing His thoughts, and they should give their whole attention to this voice, "the voice which spoke with me", so as only to give out right thoughts. And it says: "Write therefore what thou hast seen, and the things that are, and the things that are about to be after these". "The things that are" refer to the assembly in its public character described in chapters 2 and 3. "The things that are about to be after these" are stated from chapter 4 to the end of the book. We should give ourselves to these things with living power. The Lord would bring us back to what existed at the outset of christianity, to what was marked by life, in order that our ministry should be in the power of life. The creeds were written when the church had become worldly. The first great council was presided over by an unbaptised emperor, as head of the church (who was at the same time priest of the pagan world); those were not spiritually advantageous conditions for considering the deity of Christ.

Rem. It is remarkable that at the beginning and the end of this book the Lord draws attention to Himself. He says: "I".

J.T. In the second chapter, and also in the third, the Lord dictates letters, messages for the assemblies. The overcomer in the first three assemblies is in a different position from the overcomer in the last four. In the last four He speaks of the overcomer before speaking of the voice of the Spirit; that is to say that there must be overcomers in order that the voice of the Spirit might be understood. Do the brethren see that distinction? I believe it is important in the last four churches: in order that room may be given to

the Holy Spirit to speak, there must be the overcomer. Up to Thyatira, the public body is viewed as allowing the Spirit to speak, but after that the voice of the Spirit is to the overcomer only. And if, at this moment, there were no overcomers in France, we could not have a meeting like this.

Rem. The overcomer gives place to the Spirit.

Rem. In order that others may be available also.

J.T. At the beginning, during some hundreds of years, the church listened to the voice of the Spirit, until Thyatira. But when we reach that epoch of Thyatira which permits the woman Jezebel, it is only the overcomer who lends his ear to the voice of the Spirit; and He desires that others also should hear it.

Rem. You mean that it is not only a question of the overcomer hearing the voice of the Spirit, but of others also paying attention to it.

J.T. The Lord regards the assembly of Ephesus as being outwardly correct, the Spirit addressing Himself to the public body, and He says: "To him that overcomes, I will give to him to eat of the tree of life which is in the paradise of God". We see there the position of Christ according to the divine thought: the tree of life is in the paradise of God. Such was the position of the tree of life at the beginning. Thus, the position of the tree of life relates to Christ dead, raised and exalted at the right hand of God.

Th.D. What is the difference between the position of the tree of life here and its position in chapter 22, where it is "in the midst of its street, and of the river, on this side and on that side"?

J.T. I suppose that in chapter 22 it is accessible; we can thus get the gain of it. It is a question of life in the millennial day, because it speaks of its leaves which are "for healing of the nations".

Ques. Why does it speak of twelve fruits?

J.T. It is to show that the tree produces much fruit.

The agricultural year formerly included only seven months: from seed-time to harvest there was not a full year of twelve months. We see by that how fertile the tree was. If that existed in our meetings, how precious it would be! What variety there would be!

Rem. In chapter 22, the question has to be raised for some, whether they have right to the tree of life.

J.T. In the garden of Eden the flame of the sword turned every way, "to guard the way to the tree of life" Genesis 3:24. Now, access is open; it is a question of having right to the tree of life; and having right to the tree of life one goes in by the gates into the city.

Rem. There is another thought in this book: that of washing. "Blessed are they that wash their robes". Revelation 22:12 In the first chapter it says that Christ has washed us in His blood.

Ques. Is there a difference to bring out?

J.T. In the first chapter the action is in the past ("who ... has washed us"), likewise in chapter 7, "they ... have washed their robes, and have made them white in the blood of the Lamb". But in chapter 22 it is in the present: the action is continuous ("they that wash").

Th.D. In the first chapter it is a question of the persons: "Him who loves us, and has washed us from our sins in his blood", while in the last chapter attention is drawn to the robes.

J.T. The robes are in view also in chapter 7. Chapters 1 and 7 mention the blood, while chapter 22 does not mention it; it is rather water that is in view. The water that flowed from the Lord's side was for washing. He came by water and blood. Those who go in by the gates into the city are those who do the thing; they wash their robes.

Rem. The beginning of chapter 22 speaks of the fruit and of the leaves of the tree of life; but in chapter 2 the portion is in the tree of life itself.

J.T. It is the Person Himself: Christ is our life, as Paul says: "When the Christ is manifested who is our life", Colossians 3:4.

Ques. This washing is effected by means of the word, is it not?

J.T. John is the expression of it in Revelation.

C.R. You mean that he was set apart, separate.

Rem. He is an overcomer in verse 10 of the first chapter.

J.T. Yes, verses 9 and 10 shew that he is an overcomer.

Rem. And as an overcomer, he can say: "I John".

J.T. It is a question there of a witness qualified to speak. The Lord makes use of the same form of expression: "I Jesus".

LIFE IN THE FACE OF APOSTASY (2)

Revelation 4:6 - 11; Revelation 5:6 - 10

J.T. We see in this book a remarkable presentation of the deity and of the manhood of our Lord Jesus Christ. It is very important to keep before us very distinctly the dual thought of His deity and of His manhood, in face of the teaching which leads to the coming of the antichrist.

The deity of the Lord must be viewed in its absolute character, as before and outside of creation. Then we must consider His Person relatively to the creation; and from that point of view we have different names. All the names that we have of the Persons of the Godhead in the Scriptures, are relative to the creation; we cannot regard them as applying before creation, for then they would have no force as connected only with the Persons of the Godhead. For example, the name of God, which appears from the first verse of the Bible, is a relative name. The Hebrew word is Elohim, which means the Supreme Being, the One who is to be worshipped. None of the Persons of the Godhead appears to be supreme with regard to another; none could be worshipped by another. A careful consideration of all these names confirms this fact. The name of God to which we are baptised is that of the Father, Son and Holy Spirit; Matthew 28:19. But this order could not be applied in absolute deity. It indicates simply that two of the Persons have taken a relatively inferior position in view of revelation.

H.D'A.C. And we have not the right to reverse the order and say: The Spirit, the Son and the Father.

J.T. It is evident that we could not do that. In the New Testament the Son takes a position of inferiority, for example when He says: "I cannot do anything of myself", John 5:30.

Th.D. He also speaks of Himself as sent, which indicates a subordinate place.

J.T. Although He has taken, in His grace, a place of inferiority in manhood, nevertheless Scripture combines in a marvellous way His deity and His manhood, so that He who sits upon the throne in chapter 4 is the same as He whom we see in chapter 5 as slain. It speaks of Him when He was on earth in these terms: "The Son of man who is in heaven" John 3:13. We are always in the presence of that which is inscrutable.

We commenced our subject this morning with considering the Living One who became dead and who is living to the ages of ages; we noted that He laid His right hand upon John, an action which gave character to John's ministry. We also noticed with profit that John had to turn back to see the voice which spoke with him. We have to turn back to get the gain of any new aspect which the Lord would present to us of Himself, and John had to change his position several times in the course of this book. In the first verse of chapter 4, it is said to him: "Come up here, and I will shew thee the things which must take place after these things". He says: "Immediately I became in the Spirit". This book presents to us very specially the ability to move so as to take up a suitable standpoint in relation to the situation.

Rem. In chapter 6 of Isaiah the seraphim covered their faces with two of their wings; but here the living creatures are full of eyes to see the things.

J.T. We remarked already this morning that eyes and ears are to be open. John heard the voice and turned to see it. It is one thing to hear; it is another thing to see.

O.T. John is a contemplator; he says: "We have contemplated his glory" John 1:14.

Rem. That is the end of Job's experience: "I had heard of thee by the hearing of the ear, but now mine eye seeth thee" Job 42:5.

J.T. It is indispensable to hear and to see in order to make progress in the truth.

Ques. Is there something more than hearing and seeing?

J.T. It is a question of understanding with the heart.

Rem. It says in Isaiah 6:10: "... lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and healed".

J.T. And in Ezekiel 40:4: "Son of man, behold with thine eyes, and hear with thine ears, and set thy heart upon all that I shall show thee; for in order that it might be shown unto thee art thou brought hither".

Rem. He can say: "Declare to the house of Israel all that thou seest".

J.T. We also considered "the tree of life which is in the paradise of God" as being the portion of the overcomer in the first assembly. Then, the overcomer in Smyrna will receive the crown of life. The overcomer in Sardis has his name preserved in the book of life. Thus life is prominent with regard to the overcomer.

Now, in chapter 4, we have living creatures. They are four, representing universal features, as the twenty-four elders typify administration. In resuming His ways with the earth God testifies that He is in sympathy with the creation. The fact that the elders are twenty-four in number points to the two dispensations, and shows that they enter intelligently into His thoughts. Headship is suggested in the twenty-four elders, arising from David's ministry: David calls Jehovah Head. The four living creatures would rather represent John's ministry. We must not only have intelligence, but there must be among us living affections and sympathy. We may have an intelligent explanation of the Scriptures; but it is also a question of our having sympathetic affections. Each brother and each sister has part among the living creatures who bring about joy in our meetings. It says: "In the midst of the throne, and around the throne, four living creatures, full of eyes, before and behind". The persons have discernment as well as affection, that is to say they do not receive blindly all that is said.

The living creatures are "full of eyes, before and behind" (verse 6), and further on (verse 8), "round and within they are full of eyes". Thus the power of discernment is seen within, without, before, behind, all around. When the apostle Paul preached at Berea, the believers searched the Scriptures daily if these things were so. Sometimes we have more light than love, or more love than light. What we have here indicates that love, light and life are in perfect accord. Have you found that in the meetings in your travels, Mr. C?

H.D'A.C. In some measure. May the Lord be pleased to increase it!

J.T. Brethren recall that the question of life was enquired into in 1890. However, christianity consists in what is living. So the epistle of John is not only light, but it is a word of life.

Rem. Light without life will not suffice for a meeting; there must also be love.

Rem. "We know that we have passed from death to life, because we love the brethren", 1 John 3:14. Love is the expression of life.

Ques. Would you say a few words as to the crown of life and the book of life?

J.T. The thought of having a crown ought to be cherished by us. The crown of life means that one cherishes the idea of life. In the ten days of persecution spoken of to Smyrna, there were those who thought to save their life by denying the Lord; but others died for the truth, and the Lord will give them the crown of life. Like the saints of the Old Testament, they awaited a better resurrection. The book of life is brought in with relation to the overcomer in Sardis, which points to a period when there was very little life among professing christians, and the names of many who had the reputation of being christians will not be found in the book of life.

Th.D. Why does it say; "I will not blot ... out", as if they might be blotted out?

J.T. It is only a matter of what is negative. You cannot base a positive on a negative. In chapter 20, all those whose names were not found in the book of life were cast into the lake of fire. The book of life is a final book; it is the book of the living.

O.T. Abigail said to David: "The soul of my lord shall be bound in the bundle of the living" 1 Samuel 25:29.

J.T. The question of life finds its solution in the epistle to the Romans, but it is not on such a high level as the heavenly position, of which the epistle to the Ephesians treats: "God ... has made us sit down together in the heavenlies in Christ Jesus" Ephesians 2:6, having "blessed us with every spiritual blessing in the heavenlies in Christ" Ephesians 1:3. Many have the forgiveness of their sins without truly enjoying their heavenly portion. The Lord said in Luke, chapter 10: "I beheld Satan as lightning falling out of heaven". In the second chapter of Luke, the angels say "on earth peace"; but in chapter 19 it is "peace in heaven". That points to the present period, the period of the assembly.

I hope we all understand that in chapter 4 of Revelation we have, in the four living creatures, a universal idea of life in view of the administration of the twenty-four elders. John sees Him that was sitting "like in appearance to a stone of jasper and a sardius, and a rainbow round the throne like in appearance to an emerald"; that is to say that God goes back to His covenant with Noah. God is going to take up creation and administer it by means of the twenty-four elders, who have had experience with God. Noah in the ark represented intelligence, and around him were found the beasts of the earth. These two thoughts are found here: the thought of God in headship, and at the same time evidences of life. We have first the thought conveyed by the eyes before, behind, all round and within; then comes praise: "Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come". It is a remarkable presentation of life in a universal

way in relation to God. "When the living creatures shall give glory and honour and thanksgiving to him that sits upon the throne, who lives to the ages of ages, the twenty-four elders shall fall before him that sits upon the throne, and do homage to him that lives to the ages of ages; and shall cast their crowns before the throne, saying, Thou art worthy, O our Lord and our God, to receive glory and honour and power; for thou hast created all things, and for thy will they were and they have been created". The elders can give account of things. Not only is life expressed, but the elders can say "thou hast created" and "for thy will". Thus, the first epistle of John finishes with these words: "we know that the Son of God has come, and has given us an understanding that we should know him that is true; and we are in him that is true, in his Son Jesus Christ. He is the true God and eternal life". 1 John 5:20 We can see the evidences of life with the youngest believer, for as soon as we love we are living, and the development of life is seen in understanding. We pray with the spirit and we pray with the understanding; we sing with the spirit and we sing with the understanding.

Th.D. In chapter 4, they say; in chapter 5, they sing.

J.T. Singing is connected with redemption. Chapter 4 presents worship in relation to creation; in chapter 5, it is redemption.

Ques. What are the elders' crowns?

J.T. In general, crowns denote what we cherish, that which has already sustained us. The two prayers given in the epistle to the Ephesians would explain these crowns. The first prayer (chapter 1: 15 - 20) has in view that the God of our Lord Jesus Christ, the Father of glory, may give us the spirit of wisdom and revelation in the full knowledge of Him; the second (chapter 3: 14 - 19) is that God may give us "to be strengthened with power by his Spirit in the inner man" that we may be "fully able to apprehend with all the saints what is the breadth and length and depth and height; and to

know the love of the Christ which surpasses knowledge". There is intelligence according to God. The last verse of chapter 4 of Revelation would help us to understand what the creation is to God: "thou hast created all things, and for thy will they were, and they have been created". In chapter 5 the living creatures and elders are seen together; but the living creatures are mentioned before the elders. That shows in a practical way that, at certain moments, the elder brethren should take the second place; when the service demands special energy young ones are needed: "I have written to you, young men, because ye are strong, and the word of God abides in you, and ye have overcome the wicked one" 1 John 2:14.

Rem. The elders fall, do homage and cast their crowns. What a comely attitude!

J.T. The understanding that is given to us is not in view of our own exaltation, but for the glory of God. All the understanding we have comes from God: "Of him, and through him, and for him are all things".

Rem. "For thy will".

J.T. Yes, that is developed in the epistle to the Ephesians: the good pleasure of His will, the counsel of His will and the mystery of His will. The better we know God, the more ready we are to recognise His will. These two chapters make an appeal to youthfulness among the brethren. It is not merely that the young should hear the things that are said, but that they should discern and prove them, that they may know that it is the truth. Thus the living creatures are first in chapter 5.

Rem. If I have understood aright, the four living creatures would represent the great company marked by life, and the twenty-four elders the intelligence of the company.

J.T. So that in the light of redemption we have here a new song: "Thou art worthy to take the book, and to open its seals; because thou hast been slain, and hast redeemed to God, by thy blood, out of every tribe,

and tongue, and people, and nation, and made them to our God kings and priests; and they shall reign over the earth". It is very beautiful, this song which is sung by the living creatures and the elders together.

Ques. Do we find something analogous at the end of the book of Psalms, where there is nothing but praise?

J.T. There is indeed an interesting parallel. The psalms entitled "Instruction" are in view of leading the young into all that relates to the knowledge of God. The first of these psalms is the 32nd; and the results of all that teaching is seen in the last psalms in praise.

Rem. In verse 7 of chapter 4, the four living creatures have each a different character from the others.

J.T. There is first courage: the lion does not flee in conflict. The calf gives the idea of firmness, surefootedness. The face of a man is an allusion to intelligence, with the thought of the representation of God (among the saints, the man does not cover his head: he represents God). The flying eagle indicates that what has to be done is done immediately, whereas things often remain uncompleted. The brethren's care meetings are very useful in connection with what we have to do, what is to be adjusted, and all the Lord's matters.

Rem. The flying eagle would be on the alert to see whether there was something to bring in, or something to set aside which is not according to Christ.

J.T. The care meetings are necessary for the health of the assembly, so that things, instead of dragging on and remaining uncompleted, may be adjusted immediately.

Ques. What is to be understood by "the prayers of the saints"?

J.T. The combination of the harps and the golden bowls is very beautiful: praise and prayer.

Ques. Who are the saints?

J.T. You know. "The prayers of the saints" is a characteristic expression. In chapter 8 you have the prayers "of all saints" presented at the golden altar by the Lord Himself. "The prayers of the saints" is characteristic: it is a question of those who are saints, a beautiful expression which is applied to the people of God from old time.

Rem. They are in agreement in saying: "Holy, holy, holy".

LIFE IN THE FACE OF APOSTASY (3)

Revelation 7:2, 3, 17; Revelation 11:11

J.T. We remarked yesterday that the subject of life is found throughout the book of Revelation. We were occupied first with Christ as being the One who lives to the ages of ages and who lays His right hand upon His servant, that the ministry may be continued in a living way. We also remarked that the overcomers were encouraged, having promises as to life. The overcomer in Ephesus is promised a part in the tree of life, which is in the paradise of God. To the overcomer in Smyrna the crown of life is promised. The promise made to the overcomer in Sardis is that his name shall not be blotted out of the book of life. Overcomers are therefore regarded as appreciating the great thought of life.

Then we saw in chapters 4 and 5 that life, in a universal sense, characterises the operations of God. It speaks of four living creatures in the midst of the throne and around the throne, full of eyes before and behind. There is a beautiful bond between the living creatures and the elders who celebrate the Lamb. They sing a new song. That reminds us that our worship is to be in freshness.

In chapter 6 we see the living creatures in connection with the opening of the seals; the testimony of life is seen in every feature of the divine operations. All this reminds us that the Lord has opened for us a door which none can shut, and our activities are to be marked by spiritual life, instead of being only in outwardly correct forms. Our meetings and our movements are to be in life. As was remarked yesterday, Hezekiah said: "The living, the living, he shall praise thee, as I this day: ... and we will play upon my stringed instruments all the days of our life, in the house of Jehovah", Isaiah 38:19, 20.

Another feature relative to life is presented in chapter

7, where it is a question of the "seal of the living God".

Ques. Who is this angel who ascends from the sunrising?

J.T. You have there a thought of hope, as it says at the end of the Old Testament that the Sun of righteousness shall arise with healing in His wings. You will notice that it speaks of "four angels standing upon the four corners of the earth, holding fast the four winds of the earth, that no wind might blow upon the earth, nor upon the sea, nor upon any tree". We are here in the presence of divine sovereignty. Nothing can happen, even adversely, without God. If He calls His elect, He creates corresponding conditions. If an extraordinary situation comes about, at that moment God has an end in view: His elect are to be saved and marked with the seal of the living God.

Ques. Why is God called the living God?

Rem. This name is set over against corruption, is it not?

J.T. The living God is often presented in the Scriptures to the Jewish believers, because the people had fallen into a dead ceremonial, which has happened today to christendom. We have to do with a living order of things; our hope is living; and Christ Himself is the living Stone.

Rem. Peter entered into this thought when he said to the Lord: "Thou art the Christ, the Son of the living God". Matthew 16:16

J.T. The Pharisees, the Sadducees, the Jews were absorbed in an absolutely dead ceremonial; and in the face of that state of things the Lord desired His own to express what they thought of Him: "But ye, who do ye say that I am?" to which Peter answers. "Thou art the Christ, the Son of the living God".

Rem. The Thessalonians had turned from idols to serve the living and true God.

J.T. It is very easy for us to fall into routine. What we are saying would have in view to produce among us

a living state, answering to our public confession of the Lord Jesus. This thought must accompany that of the "seal of the living God", which refers to the Holy Spirit in us. There are three things which are said of the Holy Spirit in the believer: the believer is anointed, he is sealed and he has received the earnest of the Spirit in his heart; so that we are manifested as belonging to God if we have the seal of God. The anointing is in view of service; it points to dignity. The earnest of the Spirit in our hearts is our portion. We pass through this world to serve God, and belonging to God we cannot belong to any society. When the seal of the living God is spoken of, it is in view of the mark of the beast. They are sealed "upon their foreheads". "Hurt not the earth, nor the sea, nor the trees, until we shall have sealed the bondmen of our God upon their foreheads". Those who are bondmen are at God's disposal for His service. We cannot righteously belong to another master. In possessing the earnest of the Spirit in our hearts we have the means of constant enjoyment.

Rem. There is a difference between bondmen and servants.

J.T. We belong to God absolutely. He has absolute rights over us. We can well accept the position of bondmen of God, because of the enjoyment that accompanies that position. The Lord Jesus Himself took a bondman's form; if we accept that place we are in accord with Him. Here it is a question of a very exclusive company; there is only a certain number. A hundred and forty-four thousand is a considerable number, but there are only a hundred and forty-four thousand.

Ques. How has the number a hundred and forty-four thousand a present application?

J.T. It is a precious thought that we belong to a numbered company; it is not any company.

Rem. This is a sufficient number in view of administration: twelve times twelve thousand.

J.T. The number twelve lends itself to divisibility;

it can be divided by itself, by six, by four, by three, by two.

Ques. Can everyone have part in this limited number?

J.T. Evidently, it is a symbolic number that typifies that there are no more. From the standpoint of divine counsel there will not be one more than God has purposed. But in preaching the gospel we use the word 'whosoever', as it says in the last chapter of Revelation: "Let him that is athirst come; he that will, let him take the water of life freely" Revelation 22:17. The last part of this chapter brings out the second aspect of this truth.

It says in verse 9: "After these things I saw, and lo, a great crowd, which no one could number, out of every nation and tribes and peoples and tongues, standing before the throne, and before the Lamb, clothed with white robes, and palm branches in their hands". In the second part of the chapter, it is not a question of what God does in putting His seal, but of what the persons do. The number is very great; no one could number them on account of their multitude. And it says that they come out of the great tribulation: "These are they who come out of the great tribulation, and have washed their robes, and have made them white in the blood of the Lamb". It is what they have done themselves.

Ques. Is the numbering in relation to service?

J.T. They are bondmen.

H.D'A.C. The gospel that speaks most of the purpose of God is the one that often says: "Whosoever", or "let him", or again "if any one". The Lord likes us to express ourselves in this way. The Greek word means "each one".

J.T. When the gospel is presented, if anyone has the desire to be saved, he must take advantage of what is at his disposal, namely the blood of the lamb. It is to be noticed that they cry with a loud voice, saying: "Salvation to our God who sits upon the throne, and

to the Lamb". They proclaim the praise of God. They are so interesting to heaven that all the angels are there. We are in the presence of myriads of angels. "All the angels stood around the throne, and the elders, and the four living creatures". The elders know who these persons are. One of them says to John: "These are they who come out of the great tribulation".

Rem. Does this crowd include the hundred and forty-four thousand of Israel?

J.T. The brethren thoroughly understand that prophetically all this applies to the future; but the principles found here have a present application. What should affect us particularly is, that God will have His number, but on the other hand there will be a multitude which it is not possible to number. In chapter 13 of Luke, someone asked the Lord: "Are such as are to be saved few in number?" Luke 13:23 And the Lord, as if to tell him that that was not the side that he had to consider for himself, answers: "Strive with earnestness to enter in through the narrow door, for many, I say to you, will seek to enter in and will not be able". Luke 13:24

When one preaches the gospel, it is not only a matter of enlightening others, but it is important to be oneself the presentation of what one preaches. "Look on us", say Peter and John in chapter 3 of the Acts. The Lord had said to the eleven: "Make disciples of all the nations" Matthew 28:19. I cannot help in making disciples if I am not myself a disciple. And the Lord, when asked: "Who art thou?" could Himself answer: "Altogether that which I also say to you" John 8:25.

Rem. It is striking to see that Paul could say: "Be my imitators, even as I also am of Christ". 1 Corinthians 11:1

J.T. In spite of the great crowd there is abundant provision: "They shall not hunger any more, neither shall they thirst any more, nor shall the sun at, all fall on them, nor any burning heat; because the Lamb which is in the midst of the throne shall shepherd them, and shall lead them to fountains of waters of life, and

God shall wipe away every tear from their eyes". One is touched, in reflecting on the immensity of the number, to see that God takes account of each one in particular, and that He will wipe away every tear from their eyes.

A.V. The elder had already been able to say to John: "Weep not".

J.T. This book frequently mentions tears. There is a lack of tears among the brethren. I mean sensibilities with regard to what is taking place. He who will shepherd them is "the Lamb which is in the midst of the throne". He will lead them to fountains of waters of life, where there is abundance and variety; it is fountains of waters of life.

We see another feature in chapter 11: two witnesses, an adequate testimony. We have the general principle in Scripture that God never remains without witness. Here, the two witnesses suffice.

Ques. Why, when they have completed their testimony, will they be overcome by the beast?

J.T. They suffer martyrdom. These witnesses have the honour of being put to death, "where also their Lord was crucified".

Rem. Without martyrdom they would not have had a heavenly portion.

J.T. We see in chapter 20 that they have their heavenly position. "They went up to the heaven in the cloud, and their enemies beheld them". That is an honour that attaches to the testimony, namely that we seal our testimony with our blood. But nothing happens before the appointed time, before they have completed their testimony. All is divinely controlled in the book of Revelation. The divine thought with regard to the witnesses is expressed in verse 3: "I will give power to my two witnesses, and they shall prophesy a thousand two hundred and sixty days, clothed in sackcloth". Nothing can happen to them before that time has expired.

Rem. Each day is counted, one after another, up to a thousand two hundred and sixty days.

J.T. That is a comfort for us, to know that our time of testimony is determined, and that God allows us to complete it.

Rem. It says in verse 11; "The spirit of life from God came into them".

J.T. That shows that if there is martyrdom, we are nevertheless in the hands of God. It is a question of the spirit of life which comes from God. Thus, they stood upon their feet. That shows that witness is given to the power of God in resurrection, before their ascension.

Ques. Why "two olive trees" and "two lamps"? What is this testimony?

J.T. It is an allusion to the prophet Zechariah 4:11 - 14. The "sons of oil" are developed according to the Spirit.

Rem. The lamp is in view of giving light.

J.T. So that the triumph is complete. It is a very encouraging passage for those who bear a testimony. "They stood upon their feet; and great fear fell upon those beholding them. And I heard a great voice out of the heaven saying to them, Come up here; and they went up to the heaven in the cloud, and their enemies beheld them".

P.G.B. There are on the one hand those who go up (the witnesses) and on the other hand that which falls (the city).

J.T. The church does not fall; she comes down out of the heaven from God. In chapter 9 it speaks of a star which falls out of the heaven to the earth. In chapter 12 there is war in heaven; in verse 9 it says that the dragon was cast out. And in Luke 10:18 the Lord says: "I beheld Satan as lightning falling out of heaven". Here the witnesses go up; and the holy city comes down; she is in liberty. These verses give us very strikingly the character of the witnesses, first the period of their

testimony which they complete, then they are put to death; afterwards we have their triumph in resurrection and in correspondence to the Lord: "they went up to the heaven in the cloud". The things that happened to them had happened to the Lord Himself. Nothing is more to be desired on the part of a disciple than that he should correspond in every way to his Master. It is said of Christ that He was "put to death in flesh, but made alive in the Spirit" 1 Peter 3:18. The witnesses are justified in spirit, for the spirit of life came into them from God. And the voice out of the heaven is "a great voice", as if to show that the appreciation of heaven is very different from that of the beast.

Ques. Whose voice is it?

J.T. It is the voice of heaven, making known what is the thought of heaven, in contrast with the thought of the beast. It was also a voice out of heaven that had announced that Jesus was the beloved Son of God.

Rem. In chapter 21 also, it speaks of a loud voice out of the heaven.

J.T. Revelation often speaks of a great voice. We are not left in uncertainty.

Ques. Why does it speak, in verse 13, of seven thousand "names of men"?

J.T. It is a question of persons who are distinguished in the world; the idea of a name is that of a certain distinction. "The remnant were filled with fear".

Rem. All the great ones are part of these seven thousand names of men.

J.T. That is how God proceeds: He takes the beast and the false prophet before dealing with the army. The leaders are taken before the army itself is taken. The army will appear before the great white throne, while the beast and the false prophet are cast alive into the lake of fire and brimstone.

Ques. Does the number of those that fell count for God?

J.T. The seven thousand names of men are to remind us that it is dangerous to have ideas of greatness in this world. It says, in chapter 19: "Come, gather yourselves to the great supper of God, that ye may cat flesh of kings, and flesh of chiliarchs, and flesh of strong men, and flesh of horses and of those that sit upon them, and flesh of all, both free and bond, and small and great".

Rem. In contrast with all those names, one loves to think of the names of the two witnesses and of those whose names are not blotted out of the book of life of the Lamb.

J.T. Their names are written in the heavens; that is enough for us. We do not wish them to be registered in the books of important men of this world. What is striking is the organisation of the great of the earth against God; and if they dethrone kings today, it is because their heart loves glory.

Rem. The two witnesses are the most distinguished of all; the "great voice" summons them to heaven, and they go up in the presence of their enemies.

J.T. Enoch was not found, because God had taken him. All these are, as the Spirit says, "unknown, and well known" 2 Corinthians 6:9. Outwardly, these witnesses were of no account. But what honour for them when the great voice called them to heaven!

Rem. The thrones of this world fall, but the throne of God and of the Lamb abides, and the thrones of the elders abide.

J.T. The lesson which we can draw from all that is that we have to await resurrection, in order to have our reward and our distinction. May we also be encouraged in the thought that all the elect are numbered and that all our days are counted, for all things are in God's hands.

LIFE IN THE FACE OF APOSTASY (4)

Revelation 20:4 - 6; Revelation 22:1 - 5, 14, 16, 17

J.T. We closed our meeting this morning with the thought of the victory which was given to the two witnesses, in that "the spirit of life from God came into them". They had been called to go up into heaven, and they went up in the presence of their enemies. It was a public victory. The assembly goes up to heaven secretly; our victory will only be apparent when Christ is manifested in glory: then we shall be manifested with Him. All the families who have part in heavenly glory are seen in the passage we have just read in chapter 20: "They lived and reigned with the Christ a thousand years". It will be remarked that the thought of life comes before that of reigning. To live with Christ is greater than to reign with Him.

"I saw thrones; and they sat upon them, and judgment was given to them". No allusion is made as to whose these thrones were. But it mentions later "the souls of those beheaded on account of the testimony of Jesus, and on account of the word of God; and those who had not done homage to the beast ...". They all have part in the first resurrection. Those spoken of in the first part of this verse include the assembly, and they are raised before those named in the second part; the latter, who suffered under the beast, are not omitted in the first resurrection. Both the one and the other have part in the first resurrection.

H.D'A.C. Such are blessed and holy. It is more blessed to live with Christ than to reign with Him, did you say?

J.T. Living with Christ comes before reigning with Him. Reigning indicates having a public place of victory. The fact that they lived and reigned with the Christ a thousand years does not mean that their life will cease after the thousand years. These verses are a

development of what we have in chapter 11. The two witnesses are called up to heaven; they go up there, but they are not yet seen living and reigning with Christ. To live and reign with Christ a thousand years is the public and victorious manifestation of the saints.

P.G.B. Would you open up a little what it means to live with the Christ?

J.T. Those who love the Lord Jesus attach value to the word 'with'. The demoniac in Luke 8, once he was healed, desired "to be with him"; but the Lord sent him away and told him to return to his house and bear witness to all that God had done for him. That is our position now. We are to remain where we have dishonoured God, in order to bear witness to Him. Soon, we shall be with the Lord, to live with Him, and reign with Him.

Th.D. How are we to understand: "Judgment was given to them"? It says that all judgment is given to the Son.

J.T. That is the position of the victorious saints. "Do ye not know that we shall judge angels?" 1 Corinthians 6:3 The Lord had said to the apostles, "Ye ... shall sit on twelve thrones, judging the twelve tribes of Israel" Matthew 19:28. And others are spoken of who will have to administer five cities or ten cities, according to their faithfulness. The present time, the time of the Lord's absence, is the period of testimony. The millennial dispensation is that of manifestation in public victory, living and reigning with Christ. "Judgment was given to them". All the glorified saints are in the Lord's hand, and He disposes of them. This verse is not the eternal state when God will dwell with men, but rather the period when God will manifest publicly the victory of Christ. Each of us will have his own distinction, and the light in us is reflected at the present time; if we suffer with Him, we shall also reign with Him.

Rem. Six times it says that the period of the reign is a thousand years.

Rem. It is the time appointed by God for the manifestation of the glory of Christ, the grand display of the day to come.

J.T. It is like the seventh day of this world's history. "They shall be priests of God and of the Christ, and shall reign with him a thousand years". Life will be seen in its full fruitfulness and in all its glory. It speaks in Romans 5 of those who reign in life by One, Jesus Christ. It will be seen then that we all depend on Him for our life. This thought should have the effect of causing us to accept a small place down here, in obscurity and suffering. Peter asked the Lord: "Behold, we have left all things and have followed thee; what then shall happen to us?" The Lord answers: "Every one who has left houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive a hundredfold, and shall inherit life eternal", Matthew 19:27 and 29. We are very slow to accept the fulness of what the Spirit says, when He speaks to us of the glories of the world to come. The period of a thousand years is a fairly long time; it is not eternity, but a fairly long time.

Rem. It is the longest period in contrast with a day.

Ques. Are the priests only for the thousand years?

J.T. It is an official kingdom. The idea of priesthood means that they are qualified to take up the things of God and His interests. They are priests of God and of the Christ.

Ques. Does that support the thought of the worship of God and of Christ?

J.T. The idea is rather that God can have confidence in them. The position of Aaron and his sons was to keep the charge of Jehovah. They were to draw near to God; they attended to the law, and it says that the priest's lips should keep knowledge. The Lord Himself sits as Priest upon His throne, and we shall be thus linked with Him in the millennial reign. It is important to remember that it is a period that surpasses in length

the life of the oldest man before the flood. It is simply the idea of a time sufficient for what God has in hand. We live in man's day; that will be the day of "our Lord and of his Christ". The devil will be set aside for a thousand years; there will be no obstacle, no hindrance to the manifestation by God of the glory of Christ. It says that Satan will be bound for a thousand years (verse 2). In every previous dispensation Satan has had liberty. But in that dispensation he is bound, and God is free to display during a thousand years the great results of the death of Christ.

H.D'A.C. That will be a wonderful period, for Christ will fill the whole scene with His thoughts and the thoughts of God every day. The nations have been fed for a long time on the thoughts of men; but for a thousand years they will have the thoughts of Christ. Now the thoughts of Christ will not pass away.

J.T. The thoughts of Christ will be disseminated by means of the saints. The epistle to the Ephesians says that the assembly increases "to a holy temple in the Lord" Ephesians 2:21. Thus the thoughts of Christ will be seen in an intelligible and intelligent way by means of the members of His body. But if I do not lay hold on that now, how shall I be able to display it then?

H.D'A.C. If instead of seeking to have the thoughts of Christ, I read the newspapers for example, I shall be incapable of any administration whatever.

J.T. You view this question very practically, Mr. C. It is a question of understanding the thoughts of God; the elders can explain them. The saints in the millennial day will be used to interpret the thoughts of God to the nations. How sad it would be if someone came to you for an explanation, and you answered: I do not know! There is nothing of that with the elders; they always know. Those named in the first part of verse 4 are qualified to receive judgment. If we understood better what is soon going to be manifested, we should judge ourselves and our whole life would be changed.

O.T. "They that are wise shall shine as the brightness of the expanse; and they that turn the many to righteousness as the stars, for ever and ever", Daniel 12:3. Will that be the portion of the saints at that moment?

J.T. That is a little different from what we have here. It is a question of the wise, a class of which we spoke a little yesterday evening, those who understand the psalms entitled "Instruction", while here it speaks of those who have been "beheaded on account of the testimony of Jesus, and on account of the word of God".

Rem. In Daniel 7, no one is seen sitting upon the thrones. But here it says who they are who are sitting upon them.

J.T. I believe it is high time to prepare for the great display. How shall we shine in that display? Each one of us will be able to consider the Lord Jesus, and say: It is my joy to live in association with Him. Then there is another thing: it speaks of those who had not done homage to the beast nor to his image, and who had not received the mark on their forehead and hand. These things are mentioned as being in their favour.

Rem. Our measure of faithfulness in the present day will be our measure in the glory.

J.T. Just so.

Rem. The Lord will honour His own in the measure in which they honour Him today.

P.G.B. Why does the beast put his mark on their forehead and on their hand?

J.T. The one who has the mark on his forehead shows that he is devoted intelligently to the thing. The mark on the hand indicates that he is going to do all he can in relation to this thing.

H.D'A.C. At the present time, everything in the world is preparing for the coming of the great man of tomorrow, whom everyone is awaiting, except the saints.

Rem. You mean the antichrist.

J.T. He will be great according to this world. We

understand how eager the enemy will be to have those beheaded who do not acknowledge him. But it is remarkable to see how God will set aside all that is opposed to the manifestation of the glory of Christ. Satan will be bound, and the rest of the dead will not live until the thousand years are completed. There will be a great influence that will restrain evil. "They shall be priests of God and of the Christ, and shall reign with him a thousand years". They will be persons in sympathy with all those who are on earth. In chapter 16: 8, 9, it speaks of a great heat that burns men, but in chapter 20 the priests are sympathetic persons.

Chapter 22 shows, under the symbol of a river, how life will prevail in the day to come (verses 1, 2). Life is continuous, in the river which represents the influence of life. It is very touching to think that we ourselves shall be used in this blessed service. It is very practical. There will be perfect order: there will be a street, only one street. Life will prevail; the influence of the river will extend everywhere. Never defiled, it will be bright as crystal. The effect of all this should be to make us transparent in our relations with one another. We are tested as to the way we behave the one to the other now.

Rem. The river is already flowing now ("out of his belly shall flow rivers of living water" John 7:38).

Rem. The twelve fruits of the tree point to abundance and variety.

J.T. And the leaves of the tree are for healing of the nations: they go to the ends of the earth in the service of God. "And no curse shall be any more; and the throne of God and of the Lamb shall be in it; and his servants shall serve him, and they shall see his face; and his name is on their foreheads. And night shall not be any more, and no need of a lamp, and light of the sun; for the Lord God shall shine upon them, and they shall reign to the ages of ages". We pass from the millennial reign to the ages of ages.

Ques. Can it be said that all the holy principles of the millennium enter into eternity?

J.T. The thing is continuous "to the ages of ages". We read in chapter 21: "I saw the holy city, new Jerusalem, coming down out of the heaven from God, prepared as a bride adorned for her husband". That is what the assembly is to be eternally, "adorned for her husband". In verse 10, John was carried away in the Spirit and set on a great and high mountain, and he was shown the holy city, Jerusalem, coming down out of the heaven from God, having the glory of God. That is the bride, the Lamb's wife, the wife of the One who suffered (verse 9), while what she is eternally is indicated at the beginning of this chapter 21, "a bride adorned for her husband".

Rem. She is not pointed out as "the Lamb's wife" at the beginning of the chapter.

J.T. The thought of the Lamb's wife is not carried into eternity; it is simply a matter of what is millennial. The expression "for her husband" indicates the eternal relation. In her millennial glory, "the Lamb's wife" is the great vessel of light for all.

Th.D. In the gospel it says that "he will ... make them recline at table, and coming up will serve them" Luke 12:37. Here "his servants shall serve him".

J.T. It is to indicate the greatness of the vessel of administration, what God will be for the universe. For that, God needs servants. There will be no unfaithfulness in the service: "His servants shall serve him, and they shall see his face; and his name is on their foreheads". Verse 17 brings out the beauty of the golden chain that encircles this book: "He that will, let him take the water of life freely". The water of life is at the disposal of all.

Rem. Verses 18 and 19 have a very solemn voice to the modernists. Many things have been added to and taken from what God has written.

Rem. You extend that to the whole of Scripture, do you not?

J.T. It says in Proverbs 30, "Add thou not unto his words, lest he reprove thee, and thou be found a liar" Proverbs 30:6, and all liars have their part without.

THE SERVICE OF THE SPIRIT AS PRESENTED IN CORINTHIANS (1)

1 Corinthians 2:6 - 16; 1 Corinthians 3:16 - 23

J.T. I thought we might look into the place the Spirit has in the epistle to the Corinthians. It is said of the Lord that He was put to death in flesh, but made alive in the Spirit. It is possible to express many different thoughts; however, the Spirit alone makes these things clear. The Lord said: "When he is come, the Spirit of truth, he shall guide you into all the truth", John 16:13. The Spirit demonstrates things. To say is one thing; to show is another. Paul says: "It has been shown to me concerning you", 1 Corinthians 1:11. Paul might have been informed, but the thing had been shown (or manifested) to him. When a thing is shown it is clearly established; then the remedy must be found. The physician's diagnosis indicates what the patient is suffering from; then it is a question of knowing what is the appropriate remedy. It says: "The flesh lusts against the Spirit, and the Spirit against the flesh", Galatians 5:17. If in any one of us the flesh lusts against the Spirit, it is very distressing. The epistle to the Corinthians was written to deal with such a state found collectively.

Ques. Is lusting against the Spirit more than resisting the Spirit?

J.T. To lust is to exalt nature; we see that in Reuben. It is the impetuosity of nature, flesh being given free course, annulling the action of the Spirit. That is what took place at Corinth. Chapter 5 shows that a bad state of things existed. We see in the first chapter that they were divided.

Ques. Was that the result of the activities of the flesh?

J.T. Yes. The Corinthians had written to Paul with regard to many questions, but they had omitted to do so with regard to the most serious question. Chapter

3: 1 exposes their state; they were in Christ, but only "babes in Christ"; they were carnal. There were there emulation, dissensions, evil works. Paul, in sending this letter, desires to deal with their state. It often happens that a visiting brother is not aware of the elements that are troubling a gathering, those elements remaining hidden. The Corinthians had not written to the apostle about their divisions.

Rem. But Paul knew where they were in that matter.

J.T. Those of the house of Chloe had informed him. Chapter 5 merely relates what was happening, but in chapter 1 the apostle speaks of what he had ascertained.

Rem. If they had been really babes, they would have made progress.

J.T. Scripture speaks of children in two different senses. In one, it refers to normal childhood, to those who are capable of receiving impressions, who are transparent and simple. The Lord placed a little child in the midst of the disciples. Speaking to the Father of His disciples, the Lord said: "That thou hast hid these things from the wise and prudent, and hast revealed them to babes" Matthew 11:25. In the other sense, it refers to what is abnormal. Being a man it is a shame if I have only the intelligence of a babe. Paul says: "When I became a man, I had done with what belonged to the child" 1 Corinthians 13:11.

Ques. Does the renewing of our mind make men of us?

J.T. Yes.

Ques. Is it the same, if one walks in newness of life and serves in newness of spirit?

J.T. Yes. The Corinthians were depriving themselves of a great blessing, by reason of their divisions. In chapter 2, the Spirit is presented, not because they were marked by the Spirit, but because it was He whom they needed: "Things which eye has not seen, and ear not heard, and which have not come into man's heart, which God has prepared for them that love him",

1 Corinthians 2:9. We deprive ourselves of these blessings if we do not make room for the Spirit, that He may reveal them to us. In verse 6 the apostle says: "But we speak wisdom among the perfect; but wisdom not of this world, nor of the rulers of this world, who come to nought". The Corinthians were not grown men; they were therefore losing the blessing of what the Spirit makes known.

Rem. While having many gifts, they were gaining no profit from them.

J.T. From the divine side they had everything. God had held nothing back from them. In chapter 1: 4 - 9, we have the objective side and that can be said normally of the assembly, but their state did not allow them to enjoy the things. The apostle indeed saw the danger; he knew what the hindrance was; that is why he says: "I did not judge it well to know anything among you save Jesus Christ, and him crucified".

Every city has its own characteristics. A city is a concentration of evil; this takes a different form in each city. God presents His testimony to each city in view of helping it with regard to its particular character of evil. Corinth was renowned: it was a Greek city marked by Greek wisdom and also by great slackness. It was also an architectural city whose fame comes down to our day. God had all that in view when Paul ministered at Corinth. He says: "My word and my preaching, not in persuasive words of wisdom, but in demonstration of the Spirit and of power; that your faith might not stand in men's wisdom, but in God's power". The apostle had worked for months in that city, and that was the attitude he took, but in spite of his faithfulness the same thing as to which he warned them took place after his departure; there were parties; one claimed to be of Apollos, another of Cephas, another of Paul. The Greeks were always marked by that spirit; they wanted great leaders. We see in chapter 5 that all that was accompanied by another thing, fornication. How

could he have unfolded to them the great thoughts that he had in his mind if they were in that state?

We must be perfect -- developed -- to have the mind of grown men. If we are not guided by the Spirit, we shall go from bad to worse, even to fornication, which is a terrible state.

Rem. Their state was worse than that of the nations.

J.T. Paul says: "I have given you milk to drink, not meat, for ye have not yet been able, nor indeed are ye yet able; for ye are yet carnal. For whereas there are among you emulation and strife, are ye not carnal, and walk according to man? For when one says, I am of Paul, and another, I of Apollos, are ye not men?" That was the state of things existing at Corinth. They were excluding what is of the Spirit of God; they were not grown men; so that Paul could not speak to them of the "hidden wisdom". That hidden wisdom which God had predetermined before the ages for our glory, operates in relation to God's world where there are men fully developed. The world which surrounds us today is the result of the development of man according to flesh. Its princes are supposed to be wise men, but they know nothing of the hidden wisdom, for it is found in the Lord Jesus, whom they crucified. Nothing brought the foolishness of this world into evidence so much as the crucifixion of Christ.

Ques. Is wisdom presented in Proverbs 8 as an attribute of God?

J.T. It is inherent in God.

Rem. We read: "Jehovah possessed me" Proverbs 8:22 and "I was brought forth" verses 24,25.

J.T. The expression "brought forth" in verse 25 implies pain; it is evident that such a thought could not apply to a Person in absolute deity. It is an allusion to an attribute of God which was brought into evidence at the beginning of His operations. When it speaks of wisdom in Proverbs, it is in relation to the earth. When the Lord was here, He was the expression of the wisdom

of God. He Himself said: "Wisdom has been justified of all her children" Luke 7:35.

Rem. I thought that could only apply to the Lord in the sphere of revelation.

J.T. That is right as regards Proverbs 8. Verse 12 is very important: "I wisdom dwell with prudence, and find the knowledge which cometh of reflection". Prudence is also regarded as a person. The opposite to wisdom is the foolish woman. We must have an open mind to understand the Scriptures. One can then grasp better the force of the Spirit's service at Corinth, "for the Spirit searches all things, even the depths of God". It may be that "the depths of God" include Proverbs 8, but the Spirit of God searches the depths. In contrast to that, it speaks in Revelation 2 of the "depths of Satan" Revelation 2:24; we must keep away from them (spiritism or wicked things of that sort). And it is blessed to know that we have within us Him who knows the things of God (verse 11). Scripture contains a general outline of what God desires that we should know, and there are depths in it which the Spirit of God alone can search.

Rem. The Lord said of the Spirit: "He shall receive of mine and shall announce it to you" John 16:14.

J.T. The Spirit knows all things, and He presents what is necessary according to the moment, as it says in Revelation: "He that has an ear, let him hear what the Spirit says to the assemblies" Revelation 2:7. If we do not accept what He says, we are opposing Him. What He is saying now He had not said hitherto, and we have to keep it. Scripture is the touchstone for all that is said. In verse 12, the emphasis is on the word "we": we have received by spiritual means.

Ques. "Whatsoever he shall hear he shall speak", John 16:13. What has He heard?

J.T. That shows what a place of humble dependence the Holy Spirit has taken, corresponding to that which the Son has taken. Both the Son and the Spirit have taken an inferior position, in connection with the

dispensation of grace. There is one God, the Father; the Son and the Spirit have taken inferior positions, in order to make God known. "The Son can do nothing of himself save whatever he sees the Father doing". John 5:19 That does not mean that the Son is inferior to the Father (He is not), but that He has taken in manhood an inferior place, in order to make Him known. The Spirit takes a corresponding place; He does not speak from Himself, but says what He hears. All conies from God, but communicated by the Spirit. No creature is great enough for that.

Rem. The Father has been revealed in the Son.

J.T. Time fails us, otherwise we might have been able to consider the temple in chapter 3, and the body in chapter 12, and see the place that the Spirit occupies in them.

Ques. Can it be said that the Son has taken an inferior position in order to carry out the will of God?

J.T. Yes. The declaration of Scripture is very strong: He "emptied himself, taking a bondman's form" Philippians 2:7.

THE SERVICE OF THE SPIRIT AS PRESENTED IN CORINTHIANS (2)

1 Corinthians 12:1 - 31

J.T. This morning we were occupied with the Spirit in relation to the general state of the Corinthians.

The Corinthians were depriving themselves of the communications of the Spirit and the apostle says that he had to speak to them as to babes in Christ. He describes the state of babes in chapter 3: 3. There was envy among them and they were keeping the precious communications of the Spirit away; it is the same in every meeting where there is a division; the Spirit is grieved, or quenched.

Rem. To quench the Spirit is a graver matter than to grieve Him.

J.T. If the Spirit is quenched, there cannot be any direct communication, and even if there is a certain liberty of the Spirit, there cannot be any growth. The epistle should have the effect of leading the saints to judge themselves; that is why the apostle says: "Our heart is expanded. Ye are not straitened in us"; he earnestly desired that their heart might also expand itself, for an answering recompense to him.

Chapter 3 speaks of the Spirit in relation to the temple (verse 16). If we recognise that the saints have the character of the temple of God, we enquire there and are enlightened; we learn how difficulties must be faced and everything becomes clear to us. We said this morning that the Spirit shows us things. On the day of Pentecost, He brought demonstration as to sin and as to judgment. The question was between Christ and the Jews; they disputed that He was the Messiah. He was the Messiah, the Christ; the Jews denied Him and put Him to death; John 16:8 - 10. The presence down here of the Holy Spirit sent from heaven showed who He was. The disciples received the Spirit; thus

we enquire in the temple and all becomes clear. It says in this epistle: "There exist divisions among you ... . For there must also be sects among you, that the approved may become manifest among you" 1 Corinthians 11:19. Then, the fruit of the Spirit will be manifested; so that in local difficulties, the divine means consist in enquiring in the temple, as the apostle says: "Do ye not know that ye are the temple of God, and that the Spirit of God dwells in you"? (chapter 3 . 16).

Rem. It is not necessary to ask a brother what is to be done, if we have the Spirit to teach us.

J.T. That remark is important. If anyone has the gift of wisdom, it is evident we should go to that one. Government in the house of God is a gift, as we see in chapter 12: 28. The gifts are set in the assembly, not in a local but a general way, so that they are exercised for all the saints, wherever they are. One can approach those who have these gifts. Nevertheless, what our brother says is very important; the assembly is, in character, the temple of God and it is there that one can enquire. You will find nothing in the temple to discredit the saints. The psalmist speaks of one who enquires, who goes into the sanctuaries of God and who then understands things; Psalm 73:17.

Ques. Simeon "came in the Spirit into the temple" Luke 2:27. Is that an example of one who goes into the temple to enquire?

J.T. Yes, and then the little Child was brought in.

Rem. In the temple we find the light of the thoughts of God.

Rem. Simeon expressed the thoughts of God in a wonderful way when he took the little Child into his arms.

J.T. In 1 Corinthians 6, it is a question of the Spirit of God in relation to purification, another important side of the truth. Purification and sanctification are the service of the Spirit of God; then, in the same chapter, it speaks of the body of the believer as being "the temple

of the Holy Spirit"1 Corinthians 6:19. The chapter brings out how our bodies are to be kept in view of such an honour.

Then in chapter 7, the Spirit is presented in connection with the important subject of marriage. Paul says in the last verse: "But she is happier if she so remain, according to my judgment; but I think that I also have God's Spirit" 1 Corinthians 7:40. This verse shows clearly the difference we are to make between the judgment of an experienced and spiritual brother, and the direct commandment of the Lord. There are things as to which the Lord has not given us a definite commandment; they are of a kind to test our spirituality. Paul gives his own judgment, but he declares distinctly that it is not the commandment of the Lord. There are other things that the Lord orders. Do the brethren follow my thought?

Ques. Do you mean that the Lord commands certain things, but there are others as to which Paul, as being spiritual, gives his opinion?

J.T. The Lord leaves certain things indefinite, as to which we arrive at the truth by experience and spirituality. Paul says: "But concerning virgins, I have no commandment of the Lord"1 Corinthians 7:25; however, he gives his own judgment. I think we should specially note this part of the truth.

Ques. Is it not remarkable that although the judgment was Paul's, and not a direct command from the Lord, it is nevertheless mentioned in the Scriptures?

J.T. Yes, it is recorded in Scripture, but as being Paul's judgment; it is not a commandment of the Lord; however, it should have great weight with us. A spiritual brother can discern things, although there is perhaps no passage of Scripture concerning them; the young should recognise that. Marriage is a subject that is always and everywhere difficult. Many questions arise with regard to it, as to which the Spirit says nothing. What we do shows where we are in our souls. It may be that a brother in fellowship marries a christian who is not in fellowship, or vice versa; we could not say

that that is "in the Lord". The choice should be made "in the Lord", which involves the fellowship. It says of a sister, that she is free to be married to whom she will, "only in the Lord". As to choice, a certain latitude is given; but in every case it is to be "in the Lord"; the fellowship must be recognised. Fellowship gives the idea of association. If a person in fellowship is married to a person who is not, that is not "in the Lord". Is that clear to the brethren?

Ques. All kinds of questions and various cases come up with regard to marriage; what should we do as to it?

J.T. Whatever one does, one will show what one is spiritually. We can therefore recognise the force of Paul's remark: "But I think that I also have God's Spirit" 1 Corinthians 7:40. It is only with regard to difficult problems of that kind that the apostle uses such expressions as to himself. It brings out the importance of the judgment of spiritual men and women. It is certain they would say nothing that is contrary to the Holy Spirit.

Chapter 12 speaks more than any other of the service of the Holy Spirit. It begins with an allusion to ministry in the assembly, how a man speaks to the saints. It is possible for us to test whether he is speaking in the power of the Spirit of God, or otherwise. The allusion brings us back to the time when the believers came out of paganism. It may be that some were not believers, and the saints, in that case, had been exposed to their misdeeds; so the apostle says: "I give you therefore to know, that no one, speaking in the power of the Spirit of God, says, Curse on Jesus; and no one can say, Lord Jesus, unless in the power of the Holy Spirit". It is certainly important to be able to discern whether or not someone is speaking by the Spirit. It says: "If any speak -- as oracles of God" 1 Peter 4:11. The one who speaks by the Spirit has a certain authority and does it with power.

Rem. The hearers, if they are spiritual, will be in a position to judge if someone speaks in the power of the Spirit.

J.T. We hardly expect, in our day, to find someone having an evil spirit and speaking in the assembly, but it may be that someone gets up of his own will, so that the others will be able to discern that he is not speaking by the Spirit.

Rem. Although it may not be an evil spirit, it might be in the activity of the flesh. That is also to be feared.

J.T. Chapter 14 shows that the gift of prophecy is very important. A prophetic ministry judges things among the saints. A brother may not be eloquent in his way of expressing himself, but perhaps he will edify the saints; therefore he is not to be despised. Ministry which edifies is of value and should not be despised; it is God's provision, and it grieves the Lord to despise it. We see the effect of prophetic ministry in chapter 14: 24, 25. The assembly is the temple of God. In chapter 3, in the original, the word temple is not preceded by the article (temple, not the temple); it is characteristic. The apostle could not present the thought of the house at Corinth, because the state of the believers was too bad. The house of God is a place where joy is tasted, and when the state of a local company is bad, the thought of the house is not understood; there is no rejoicing. In the house there is music and dancing; but that is impossible where the saints are not together in affection. The house is an attractive place for young christians. In Matthew 13, the Lord leaves one house to go into another, indicating that He was leaving the Jewish state of things to enter into a sphere where, in the liberty of the Spirit, we find music and dancing. The houses of the saints should bear that character. We should speak "to ourselves in psalms and hymns and spiritual songs" Ephesians 5:19; we should be filled with the Spirit.

Rem. In the house there is affection, and in the temple praises.

J.T. There is also light and intelligence; wherefore we read; "One thing have I asked of Jehovah, that will

I seek after: that I may dwell in the house of Jehovah all the days of my life, to behold the beauty of Jehovah, and to inquire of him in his temple", Psalm 27:4. One enquires in view of being enlightened and having intelligence, but that all depends on the presence of the Spirit in the assembly.

In chapter 12 the three divine Persons are in view, and the Spirit is mentioned first. The Spirit had been excluded at Corinth, so that after having said that it is "the same God who operates all things in all", the apostle comes back to the subject of the Spirit, in verse 7. Attention is drawn to His sovereign activities. Then we read: "For even as the body is one and has many members, but all the members of the body, being many, are one body, so also is the Christ". The expression "the Christ" is an allusion to the assembly. It is a general, not a local, thought. The local assembly should bear that character, that of the Anointed. The anointing gives the saints a certain dignity. When the state is bad, there will probably be less dignity in our relations one with the other.

"For also in the power of one Spirit we have all been baptised into one body". What a touching appeal to our hearts! All have been baptised; this dignity belongs to every child of God, to those who have the Spirit. Here the baptism is an act of the Spirit. It says in the gospel of John that the Lord baptises with the Spirit. That suggests that each one is placed in the assembly, each keeping his individuality, but all being put together into one assembly, and not constrained to go in, for all have been given to drink of one Spirit. Each one is to drink thus; drinking is a figure of satisfaction; that means that I enjoy my position and my part in the body of Christ.

Ques. Does that correspond to the rivers of living water?

J.T. Yes, but the emphasis here is on the word 'one'; there is "one Spirit", which produces unity and gives

satisfaction. Having drunk of that Spirit, one would not wish to be in any other place, for in the assembly one finds life, and joy, and satisfaction.

The last part of this chapter develops the thought of the body. Christianity is not a clerical system; it was never supposed to be such a thing, nor was the local assembly ever formed to be led by one man. Each one is to have his part, for it is "one body". The figure of the body serves to show how entirely dependent we are upon one another. The human body depends upon all its members. Difficulty arises when the foot begins to speak of itself (verse 15); that is a member that isolates itself. What is suggested is, that a brother might think that because he has not been called upon to act in an official way, he has no right to be there. The danger is in brethren isolating themselves in their mind. If I take that attitude, I am abandoning the place which God has assigned to me in the body.

Rem. It is important to remain in the place where the Lord has set us.

J.T. The apostle says: "If the whole body were an eye, where the hearing?" I am not in the body as seems good to me, but as it has pleased God (verse 18).

Then in verse 21, we have a different individual. "The eye cannot say to the hand, I have not need of thee". If I speak like that, if I act as if I had no need of such and such a brother, I call in question the whole body of Christ.

Rem. And also the sovereignty of God.

Rem. It is remarkable that it should be said that God has placed each member in the body.

J.T. If we do not take account of the disposition God has made in the body, we rebel against the sovereignty of God. That is like cutting off one's hand. Modern surgery declares that certain members of the human body are not necessary. We may be assured that God did not create them for nothing; they have their function, though we may not know what it is.

It is the same as regards a brother or a sister. They may both appear useless to us, but the Lord knows what He wishes them to do. It is serious to say: "I have not need of thee".

The Spirit proceeds to show us what parts of the body are necessary, those which we esteem the less (verse 23); that shows that if love were active among us we should esteem the weak. The disciples might have said that a young ass was not a suitable animal for the Lord to use, but they put their garments on it; they adorned it and made it suitable, so that the Lord could ride thereon; we ought likewise to cover the less honourable members. If a brother is lacking in the way of expressing himself, for example, why not help him?

What God has set in the assembly is the final thought. We should distinguish, in verse 28, between the body and the assembly. Gifts are set in the assembly. There is one thought attaching to the gift -- that it is universal, that is to say, for the whole assembly.

The chapter finishes with the suggestion that we should earnestly desire the greater gifts. "And yet shew I unto you a way of more surpassing excellence", the way of love. Chapter 13 describes what love is and we read that it never fails.

LIFE AMONG THE SAINTS

Romans 6:4; Romans 8:1 - 10; Romans 12:1

I wish to speak of life. The idea of life is found in Genesis chapter 1; it is at first vegetable life, which is brought in on the third day of creation. It says that "the earth brought forth grass, herb producing seed after its kind, and trees yielding fruit, the seed of which is in them, after their kind" Genesis 1:12. Life is indicated in the seed which is found in the fruit of the tree. The Lord uses this feature of life (vegetable life), to speak of Himself, under the figure of a grain of wheat: "Except the grain of wheat falling into the ground die, it abides alone; but if it die, it bears much fruit", John 12:24. After having brought in vegetable life, God made the lights, on the fourth day: "the great light to rule the day" Genesis 1:16, placed by God in the expanse of the heavens, is a figure of Christ in glory. Then, on the fifth day, we have animal life. These two features of life -- vegetable life and animal life -- are applied to believers.

The highest thought relating to life is life in man. Man obtained life in a different way from the lower creation: "Jehovah Elohim formed Man, dust of the ground, and breathed into his nostrils the breath of life; and Man became a living soul".

In the epistle to the Romans, we find exactly this feature of life. In the first passage we read, it speaks of walking in newness of life; this follows from the raising of Christ from among the dead by the glory of the Father. What a wonderful truth is presented to us in the resurrection of Christ! "... in order that, even as Christ has been raised up from among the dead by the glory of the Father, so we also should walk in newness of life". In Christ, the believer has life, and his practical life results from the fact that He has been raised. The expression "in newness of life" indicates that until then there had been nothing like it; it is some

thing new, the first feature of life that can be considered in the believer: "We have been buried therefore with him by baptism unto death, in order that, even as Christ has been raised up from among the dead by the glory of the Father, so we also should walk in newness of life". It appeared in Jesus; we have the life of Jesus, but it is a life altogether new. When this epistle was read in the assembly at Rome, the believers must have understood that this new life differed from every other kind of life in Rome, and they must have wondered how they could realise this newness of life; each one could reflect that in all that he did, his deportment ought to be different from what it had been up till then. Thus the christian takes on an absolutely new character. It will not be a life without interest; the believer will be happy in that life. He will not be able to think that to be different from the world is a loss of joy; on the contrary, he will enjoy true happiness, and will enjoy it in newness of life, so that at Rome there will be a testimony for God, in persons who are different from others.

In chapter 8, the apostle speaks of "the Spirit of life in Christ Jesus", not the spirit of life at Rome; the idea is that the life is in a Person, "in Christ Jesus". "The Spirit of life" is something inward, something which one enjoys; it is only intelligible to those who have it, but it has a powerful effect: "the law of the Spirit of life in Christ Jesus has set me free from the law of sin and of death". It is "the Spirit of life"; but in verse 10 it says "the Spirit life". It is necessary to distinguish between these two thoughts. "The Spirit life on account of righteousness" is a power in the soul to practise righteousness; so that a christian does not practise righteousness in a legal way, but in a spiritual way. There is with the believer something that corresponds to God, in the practice of righteousness: "If ye know that he is righteous, know that every one who practises righteousness is begotten of him", 1 John 2:29. The Spirit being life is a constant power to make us

practise righteousness. And righteousness is now practised in power where the body had been in bondage to sin. God is thus glorified where He had been dishonoured. That is an important characteristic in relation to a local assembly. The persons of a local assembly belong to their locality: the Corinthians belonged to Corinth, the Thessalonians to Thessalonica. In a local assembly the persons glorify God where they had dishonoured Him; they manifest in that way that there is in them the evidence of life. They walk "in newness of life" (chapter 6: 4), their mind being governed by a law, "the law of the Spirit of life in Christ Jesus" (chapter 8: 2), and the Spirit in them leads them to practise righteousness (chapter 8: 10). Thus believers are practically in testimony.

The epistle to the Corinthians is the counterpart of the epistle to the Romans. The epistle to the Romans places believers in justification of life: the boards of the tabernacle are set up on the bases of silver; the teaching of the epistle to the Romans constitutes believers as these boards, so that they are viewed as standing together erect in the testimony. The epistle to the Romans does not unfold, in a general way, the truth of the assembly; it is true that chapter 12 alludes to the body, but the whole truth of the assembly is not developed there, while the epistle to the Corinthians views the same persons as placed in the assembly; that is the collective side: the boards are in place and the tabernacle is set up. The saints at Corinth are called "the assembly of God which is in Corinth" 1 Corinthians 1:2; 2 Corinthians 2:1. And the principles of which we have spoken are put into practice by the saints collectively, by the assembly of God at Corinth. The epistle to the Romans develops a living state of things among the saints, even as regards sacrifice, of which the thought is presented in chapter 12 -- a living sacrifice. The Lord had said: "He that follows me ... shall have the light of life", John 8:12. He who follows Jesus reaches the sphere of life; he has

"the light of life". When down here, the Lord Jesus was the light of men, because in Him was life. "In him was life, and the life was the light of men" John 1:4. He is now in heaven; the Holy Spirit has come down: and life can be seen to develop with the believer. Life is in evidence: "We know that we have passed from death to life, because we love the brethren", 1 John 3:14. If a soul follows the Lord Jesus, it will be led into this sphere of life, and it will not be satisfied until it has reached it. If there is a living state of things in a meeting, it may be small, others will be attracted; sitting down alongside those who are living, they will breathe a living atmosphere and will get the gain of a living service. The apostle attaches no value to religious practices; the very bodies of the saints are living.

Along with the subject of life and righteousness, the epistle to the Romans teaches us priesthood, not as it is understood in religious circles, for all believers are priests. The apostle Peter speaks of "a holy priesthood" and of "a kingly priesthood" 1 Peter 2:5,9 that does not belong only to a certain category of christians, but to all, so that there is a living state of things: we serve "in newness of spirit, and not in oldness of letter" (Romans 7:6), and at the end of this same chapter the thought of the law is again presented: "I myself with the mind serve God's law" (verse 25). Every brother or sister assumes that responsibility. You see how the idea of priesthood is found again in these passages, priesthood being carried out in the service of God in a living and spiritual way. So we are not bound by customs; it is evident that there must be order, and the apostle insists, in the epistle to the Corinthians, on suitable order in the assembly, which is of great importance, since the assembly is the expression of divine order, for God is a God of order; but we must be marked by life, each one acting in a living way and with intelligence: "I myself with the mind serve God's law".

We are therefore exhorted in chapter 12 to present

our bodies as a living sacrifice. Each believer learns individually to act with the others, so as to be together in the service of God. Besides, each one of us has something to offer: each one of us has a body. All are presented, as it says, "a living sacrifice, holy, acceptable to God, which is your intelligent service". Intelligent service is priestly service: "The priest's lips should keep knowledge", Malachi 2:7. The tenth chapter of the epistle to the Corinthians is addressed to intelligent persons; we gather in assembly as intelligent persons. The epistle to the Romans shows the responsibility of each brother, and lays the basis for the collective action outlined in the epistle to the Corinthians: in chapter 11 the saints are gathered in assembly; being gathered intelligently, they exercise each one their function in the assembly; it is a collective action. God is worshipped in spirit and in truth. Thus, dear brethren, we are formed into a living organism. The twelfth chapter of Romans speaks of "one body in Christ"; that is what gives it its dignity; it is not a human organisation, but one body in Christ: "As in one body we have many members, but all the members have not the same office; thus we, being many, are one body in Christ, and each one members one of the other". According to the epistle to the Corinthians, we have all been baptised in the power of one Spirit into one body.

The service of God is carried on therefore in a living and intelligent way. That is what I had in mind, that there should be among the saints a living state of things, that God may be worshipped in spirit and in truth.

DEFECTION AND RESTORATION OF A LEADER

John 21:1 - 19; Matthew 28:16 - 20

The passage we have read in John shows that the Lord is always supreme. Although His own may have departed from Him, He remains the Master; and the defection of the saints provides Him with a fresh opportunity to manifest Himself. It is to be noted that the thought of a manifestation is mentioned before the defection had taken place; so it says in the first verse that "Jesus manifested himself again to the disciples", and in verse 14: "This is already the third time that Jesus had been manifested to the disciples". At the beginning of this chapter, the manner in which Jesus manifested Himself is indicated; it says, "he manifested himself thus", and the manifestation took the form of correcting His own; while in verse 14 the manifestation is mentioned to stress the fact that it was the third time that Jesus had been manifested to His own, and the failures of the people of God become the occasion for the service of the divine Persons. The fact is also to be noted that when there has been failure, adjustment must always follow before service can be resumed.

It says in Matthew that "some doubted", and although their number was incomplete (eleven instead of twelve), the Lord did not stop to adjust that defect, but continued, saying: "All power has been given me in heaven and upon earth". In these last days the Lord would teach us that we must go forward in all circumstances; if some are missing, we must pursue and go on, for the Lord is going on, whatever happens. That is what has characterised God from the beginning. The failure of Adam and Eve only served to bring out new features. God has gone on.

To return to John 21, it is to be noted that the

defection was with the principal servants. Simon Peter and Thomas are seen together. Those who fail have the tendency to be together until they are restored. We often see persons who have turned aside get together when there is an attack to be made on the testimony. Another very sad feature comes to light: that is that the chief in service becomes the leader in error. Peter leads the disciples into a false path. He says: "I go to fish". And the others answer: "We also come with thee". It is quite true that we ought to follow our leaders, to obey them, to be subject to them, and considering the issue of their conversation, to imitate their faith. But in the passage which says that, it is also added: "Jesus Christ is the same yesterday, and today, and to the ages to come", Hebrews 13:8. It is He alone whom we can follow with absolute confidence.

What comes to light here is that the Lord did not allow them to have success in their failure. It is a great mercy, if we fail, that we are not allowed to achieve our end, and that we are ready to receive correction. Judas was able to succeed in his path of departure, and alas! many others since then. In our days there are many who have turned aside in their own path, and they have not been recovered. It is very solemn when God allows us to attain our end in following a path of error. How striking it is that David was allowed to number Israel! But the avenues to the conscience are near to those who are to be restored: David had a prophet, Gad. It was a mercy from God who, by means of Gad, reached David's conscience.

So here, the Lord quickly found a way of reaching the conscience and heart of His disciples. It says, "And early morn already breaking, Jesus stood on the shore"; but it adds that "the disciples however did not know that it was Jesus". The circumstances bring out how easily one disciple may displace another in leadership. Generally the apostle John occupies the second place with relation to Peter; but here John reaches the

first place, which shows that the one who excels in love has always the advantage. He had not made excessive profession of love for Christ; but everything shows that he had more love for Christ than Peter.

The Lord said to them: "Children, have ye anything to eat?" That word 'children' shows that the Lord was not regarding them as erring disciples. He said: "Cast the net at the right side of the ship and ye will find". Then they cast it. The Lord addresses us as 'children', not as erring disciples, which establishes confidence and renews the link of affection. Many of our brethren are easier to recover through the affections than the conscience; the conscience must be reached before final adjustment, but the affections are more ready to receive appeals.

"That disciple therefore whom Jesus loved says to Peter, It is the Lord". John has the first place and Peter is content to take the second. John says: "It is the Lord". The one who has discernment enough to see that it was the Lord is the one who has the first place. The position of a servant is never final; one such who leads well today might not do so tomorrow. John said: "It is the Lord". That was precisely the light that was wanting at that moment. If we can discern the Lord, the whole scene will be immediately clarified for us.

Simon Peter, having heard that it was the Lord, does not take the place of obedience to a leader, but occupies afresh the first place. It says: "Simon Peter therefore, having heard that it was the Lord, girded his overcoat on him (for he was naked), and cast himself into the sea". He did not wait for the boat. John himself got into the boat. It says in verse 8, that "the other disciples came in the small boat"; it was an auxiliary boat, no doubt. Peter did not wait for the boat, and he became leader once more. Leadership among us is the result of moral qualities, not of what is official.

The Lord can bring out that which really existed in

them, but which was obscured for the moment. He says: "Cast the net at the right side of the ship". In these circumstances the Lord gives us every advantage. The right side is always an advantage. When Peter had to do with the Lord in other circumstances similar to these (Luke 5), he reasoned a moment. The Lord had said to him: "Draw out into the deep water and let down your nets for a haul". At the word of the Lord he let down the net, which broke on account of the great quantity of fishes. But here he did not reason; he did not call the Lord's word in question. Together they realised the power that belonged to Him, and the power of the net, for "though there were so many, the net was not rent". So when the Lord would bring us back into the right path, He knows how to use the latent power which is in us. It is a great encouragement for an erring disciple, to see that there is in him a power which will enable him to resist that which is not according to the Lord, and to recover himself.

I desire now to draw your attention to the position of the Lord in these circumstances. "Early morn already breaking, Jesus stood on the shore". He is on well-known ground. When one is on the water, one does not always know what is the depth of the lake or sea, the bottom, it may be, being at various depths, while the shore is characteristically a known ground, a solid place. In spite of our failures, the Lord is going to treat us with dignity. That is another feature of recovery, a feature that the Lord gives us to understand. We may, for the moment, become the servants of sin; but we do not cease to be sons. "When therefore they went out on the land, they see a fire of coals there, and fish laid on it, and bread". The hand of One who was thinking of them had been active. Who thought of us? We were busy fishing all night, without taking anything; but Someone has been occupied about us. They saw that, it says, but only when they went out on the land. In order to see, we must take up a certain position.

John saw the Lord from the ship (he had recognised Him); but it was not from the ship that he saw the fire of coals. To see all the Lord's goodness we must leave the position into which our faithlessness had led us.

Then the Lord says to them: "Come and dine". He would not merely give them something to eat. It is true that they were erring disciples; but they were also dignified persons. The reception that was going to be given them was according to their dignity; although they had gone astray, they were going to be placed in all the dignity of the counsels of God. And, as if to set them at ease, the Lord says to them: "Bring of the fishes which ye have now taken" -- fresh fish, not of that which they might have had from their previous efforts, but of that which they had just taken. It is as if the Lord would say to them: 'Since I began to recover you, you have had results, and I can change all those results into a feast for you'. Simon Peter becomes the leader again in verse 11, and it says that he "drew the net to the land full of great fishes, a hundred and fifty-three". The results are not negligible; they are very great. The Lord assures our hearts that, in spite of the defection which has taken place, we are with Him on a dignified ground.

Then it tells us that no one dared inquire of Him, Who art Thou? knowing that it was the Lord. The Lord has no interest in forms of prayer. They knew that it was the Lord, and they did not ask Him. Not only had the Lord provided the fire of coals, but He had Himself prepared the meal. He never ceases to serve us.

The Holy Spirit adds that "this is already the third time that Jesus had been manifested to the disciples, being risen from among the dead". This last chapter really forms part of the gospel; this third manifestation was necessary to complete the subject.

Having spoken of the affections, I wish to say a few words about the conscience, for Peter must be restored

into the full position of leader. This chapter shows us in a mysterious way how the Lord has made provision of the truth for the whole time of His absence. He challenges Peter as to his profession, for the Lord never forgets what we have professed to be. Jehovah recalled to Jacob the vows he had made twenty years earlier. The Lord recalls to Peter the affection he had professed to have for Him. This passage is very familiar to us. Perhaps we have not noticed that the last allusion made by Peter to the Lord's knowledge is objective, while at the beginning it was a matter of conscious knowledge: "Thou knowest that I am attached to thee". The third time, Peter changes his language: "Lord, thou knowest all things; thou knowest that I am attached to thee". An erring brother can say: Thou knowest my heart. But is there in me anything that others can see as to my love? The Lord knows it, of course; but others should know it. They can only know it by that which is seen in me. If a brother speaks of his affection for the Lord he ought to bear witness to it. That is a very important point to notice, and it shows how Peter made progress in the knowledge of the Lord. He discerned that if he spoke of his affection for the Lord he was testifying of something which he could manifest. Then the Lord can speak to Peter of the perfect way in which he would finish his course down here, and for that He uses the familiar expression: "Verily, verily, I say to thee".

I believe, dear brethren, that the Lord would give us to understand that transparency in our conduct is the proof that we shall continue to the end. Peter is now established as the one who will feed the lambs and shepherd the sheep, the one who will die gloriously as a martyr. It will be the same with John. Nothing is said of the others. Peter and John, in their ministry, are characteristically to continue to the end.

Matthew teaches us that we should persevere in all circumstances. Although they were only eleven and

some doubted, the Lord says to them: "All power has been given me in heaven and upon earth. Go therefore ..." -- they are to continue and make disciples, baptising them to the name of the Father, and of the Son, and of the Holy Spirit. And He says to them: "And behold, I am with you all the days, until the completion of the age". It should touch us that He says "call the days". There are bright days and dark days; but He is with us all the days, until the completion of the age. Everything is fixed: the Lord has all authority in heaven and upon earth. He is with us every day; yes, from daybreak. He anticipated our needs, even before we presented them to Him, and that will continue until the completion of the age. And in that day, the Lord will not fail us.

May God bless His word!

AQUILA AND PRISCILLA

1 Corinthians 11:11, 12; Acts 18:1 - 3, 18 - 28; Romans 16:3, 4

The need of a helpmate for Adam was God's thought. It was on the sixth day of creation that the Creator was occupied with man. The animals of the creation were brought to the man, to see what he would call them; but among them there was not found one that could be a helpmate suitable for Adam. Adam's deep sleep took place that day, for it is said that God created them both on the same day; and when the woman was brought to the man, it is the man who gave her her name. Adam's intelligence shines in the names he gave to the lower creatures. But in naming Eve, his intelligence shines out very particularly; he discerns that God has had recourse to a special procedure. The man was in a deep sleep when the extraction of one of his ribs took place, nevertheless he can say: "This time it is bone of my bones and flesh of my flesh: this shall be called Woman, because this was taken out of a man", Genesis 2:23.

So the position is very clear, in view of the generations following, and specially in view of what God desired to carry out in the assembly. It says in 1 Corinthians: "neither is woman without man, nor man without woman, in the Lord. For as the woman is of the man, so also is the man by the woman". The position is defined very clearly, and confirms what we have in Genesis 2, having the assembly distinctly in view. The declaration made in Genesis 2 is to have its full answer in the assembly at the present time. The result is seen in brothers and sisters in the gathering, and it is elevated to the level of the relations of Christ and the assembly.

So in the public assembly, as at Corinth, sisters are as essential as brothers, which Luke confirms in his account of the Acts of the apostles. And in chapter 8

of his gospel he speaks of the man, and the woman, and the child, as if to show the parts that compose the assembly.

The man in Luke 8 was a demoniac; the scene unfolds at Decapolis, a name that is not without significance, representing a place of ten towns, for the assembly was to be developed, historically and publicly, principally in towns. The towns of this world, which have turned away from God, represent a concentration of evil; in a place marked by distance from God, we can be sure that evil will prevail. Luke tells us that the man came out of the city; now, he was in a shameful condition. Demons had taken possession of him, a 'legion' of demons. At the commandment of the Lord, the demons went out of the man. Then it says that the citizens of that place came out to see what had happened, and they found the man "sitting, clothed and sensible, at the feet of Jesus" Luke 8:35. There is one of the component parts of the assembly. The man desired to be with the Lord; but, sending him away, He said to him: "Return to thine house and relate how great things God has done for thee". Thus the man was left by the Lord in perhaps the most wicked country of that time, for the people were so far from God that they begged the Lord Jesus to leave the country. But it was as if the Lord had said to them: If you ask Me to leave the country personally, I will stay there representatively. Such is the assembly's position. The Lord has been rejected; and in speaking to Saul of Tarsus of the assembly, He names it "me" ("why dost thou persecute me?" Acts 9:4). The man was left at Decapolis; "And he went away through the whole city, publishing how great things Jesus had done for him". What power was needed for him to be able to hold his ground during the absence of Christ! But the man was qualified for that, being seated, clothed and sensible, a suitable vessel for the reception of the Spirit, which he no doubt received after the ascension of Jesus to heaven.

Man cannot be sufficient alone: "It is not good that Man should be alone" Genesis 2:18. This thought applies to brothers in a locality, as much as to the Lord as Head of His body, the assembly. Thus, after the account of the demoniac in Luke 8, we have the account of the woman healed by the Lord. She would like to have hidden the fact of her healing, but she would never have been a sister suitable for the assembly if she had hidden such a thing. And the Lord insists before all, that someone had touched Him. Then she falls at His feet and confesses all the truth. Sisters who say all the truth are very useful; but those who are in the habit of hiding something are not useful. So the woman in Luke 8 falls down before all and declares the whole truth. Seeing her act thus the Lord can call her "daughter". He can recognise in her kindred features. She will form part of the material for the assembly. She will not aim at displacing the man; but having formed a link with Christ, she will recognise the headship of the man.

Then, in the same chapter, it speaks also of a young girl of twelve years. There is no doubt that she forms the third part constituting the assembly. The age of twelve is regarded by the Lord Himself as indicating the age of responsibility. At that age He was found Himself hearing and asking questions. Young ones who are in the assembly hearing and asking questions will make soul progress. I do not mean that young sisters should ask questions in public in the assembly, but that they have to learn. This young person was dying, and her father was very distressed about her. He comes to ask the Lord to come in for her. She died, and when He arrived at Jairus's house He turned everyone out, merely taking with Him Peter, John, James, and the father and mother of the young girl. It is in that atmosphere that the young girl came back to life. What a good beginning she had when she rose up! There is no doubt that she will never forget that moment when, her spirit returning to her, she began

to breathe the spiritual atmosphere that surrounded her. Thus the assembly is to be characterised, not only by intelligence in the man, but also by transparency with the woman, and by a spiritual atmosphere as regards the child. Six persons were near that young girl: the Lord, Peter, John, James, the father and the mother. The young girl having received life, that house comprised seven living persons. All this helps us to understand the constitution of the assembly in its public aspect: the man, the woman and the child are to appear in it.

My attention is specially upon this verse that we read in the first epistle to the Corinthians. We shall see how the principle enunciated there is developed in a striking way in Aquila and Priscilla. This man and this woman are named six times, always together -- always together; three times Aquila is named first, and three times Priscilla is named first. In the first place we see that Aquila is able to maintain the position; but Priscilla was herself at the height of the position. According to this passage, "so also is the man by the woman, but all things of God". That is to say, that in every way the position is according to God, whether Aquila is mentioned first or Priscilla.

The first time they are spoken of is in chapter 18 of the Acts. It says that a certain Jew named Aquila, of Pontus by race, had recently come from Italy. It speaks of his origin and religion, and says that he had just come from Italy, all that before mentioning Priscilla, which shows that God had from the outset given Aquila his own distinction. One might say that Aquila was a traveller. Persons who travel simply for the purpose of visiting sites do not help the assembly; but those who have the assembly in view are very useful. It says in the prophet Daniel: "Many shall run to and fro" Daniel 12:4. And there is not a period in the history of the world when there has been more running to and fro than now; but, blessed be God! there are some among His own

who travel under His hand, and He encourages them. I speak of that, because Aquila originated from Pontus, very much east of Corinth, and on the other hand it says that he had quite recently come from Italy, very much to the west of Corinth. He was a man qualified under the hand of God to have a universal outlook. Priscilla, his wife, was with him. It does not say to what race she belonged, because the woman is identified with the man, as it says in 1 Corinthians 11, "the woman is of the man". There is something else that is said of them; that is that they were tent-makers by trade. They were both engaged in pursuing a single object. Apparently the wife did not leave her husband to earn their living alone; she worked with him. We have therefore here, in the man and his wife, a remarkable combination suitable to the assembly; and the Spirit of God tells us that Paul found them there, at Corinth; he abode with them and wrought with them. They are thus together in very simple circumstances, for when we are put together as christians, it is not with a view to our advancing our social position. They worked in a humble way in the town of Corinth.

After Paul had laboured there for eighteen months, an assembly was formed, and Paul "took leave of the brethren and sailed thence to Syria, and with him Priscilla and Aquila"; and then it says that "he arrived at Ephesus, and left them there". It is very remarkable to see that these two were the beginning of the assembly at Ephesus, occupying the ground for the Lord; and shortly after, Apollos arrived at Ephesus. They heard him speak. We can understand that one likes to hear a visiting brother who desires to speak. Now Apollos was "an eloquent man, who was mighty in the scriptures". But an important element was there in the assembly -- a man and a woman having discernment as to what is of God and serving in ministry. "And Aquila and Priscilla, having heard him, took him to them and unfolded to him the way of God more exactly".

It does not say that Aquila or Priscilla had a gift. They represent the element that God can use in all circumstances. So they are ready to show this servant the way of God more exactly. In other words, instead of being diverted by Apollos' eloquence, they desire things to be as they should be among the servants of God. They are thinking of the Lord and what is suitable in the assembly. Apollos is much helped by them and by the way in which they instruct him. "When he purposed to go into Achaia, the brethren wrote to the disciples engaging them to receive him, who, being come, contributed much to those who believed through grace".

The passage in Romans 16 shows us the place these two occupied in Paul's affections -- blessed reflex of the place they had in the thoughts of Christ. We have often noticed the wonderful knowledge Paul had of the persons in the assembly at Rome before he went there. He sends some twenty-seven salutations to the assembly at Rome. After mentioning "Phoebe, our sister, who is minister of the assembly", his first salutation is to Prisca and Aquila: "Salute Prisca and Aquila, my fellow-workmen in Christ Jesus, (who for my life staked their own neck ... )". We see that these two, in fulfilling their function in the assembly, acquired a very great place in the thoughts of Paul, and not only of Paul, but of the Lord Himself. Then the apostle adds: "and the assembly at their house". Twice it says of them that the assembly met in their house, first at Rome, then at Ephesus; 1 Corinthians 16:19.

There would be yet many things to say about them, but time fails. In the public assembly the man and the woman have their public relations in regard of each other; and I believe the sisters do not always function in the assembly according to the divine thoughts. I do not say this to complain of them; but I fear that if there is weakness and smallness in many localities, that is due to lack of energy on the part of the sisters. The

fact of having in her house a room at the disposal of the assembly represents much energy on the part of a sister. We can see in the case of Aquila and Priscilla how they were agreed in devoting themselves to the Lord's interests.

THE BOARDS OF THE TABERNACLE

Exodus 26:15 - 25; Acts 3:1 - 11; Acts 14:8 - 10

I wish to speak of the boards of the tabernacle. I suppose we all understand that the various parts of the tabernacle represent typically what the New Testament presents to us. We shall see, with the Lord's help, that the epistle to the Romans develops the thought of the boards of the tabernacle.

In order to answer to the type, every believer must come to himself: it says of the prodigal son that he came to himself; Luke 15:17. So, in chapter 7 of Romans we read: "O wretched man that I am! who shall deliver me out of this body of death? I thank God, through Jesus Christ our Lord. So then I myself with the mind serve God's law; but with the flesh sin's law". As being delivered, he can say "myself", so that the believer has arrived at his own individuality, as a delivered man; and having arrived at his own individuality, he serves, with the mind, God's law. He becomes available to the will of God; God takes possession of him and can use him in relation with other believers.

It will be noticed that, in the passage we read in Exodus, the boards were to be placed upright, that is to say that the persons whom they typify stand upon their own feet. The believer can stand upright, spiritually, by himself. In christianity there is no need for human support. The christian stands upright.

Let us also remark that the wood used for the boards was shittim wood, that is, acacia. It is a wood of extraordinary strength, as if to convey to us that God uses christians to carry burdens. And it is proved that the boards of the tabernacle came from a tree of considerable height. "Ten cubits the length of the board, and a cubit and a half the breadth of one board". The believer understands that that applies to him.

It is also said that each board was to have two tenons. We must specially observe each of these features in order to correspond to the type in an intelligent and spiritual way.

I do not wish to enlarge on the number of the boards; there were twenty on the south side and twenty on the north side, and on the west six boards, then "two boards ... for the corners of the tabernacle at the rear". Now the two tenons of each board were to be in the bases of silver; that is to say, that we stand upright in this world on the ground of redemption. There is no other ground on which we can be for God in this world, than the ground of the death of our Lord Jesus. There were also bars for the boards of the tabernacle. The believer is to understand that, as enjoying redemption, he is linked with all believers; he is not to be independent. He is linked with all other believers in relation to the testimony of God in this world. Another thing that is to be noticed is, that the precious things with which the believer is to be occupied were already there, before the boards were made and set up: that is the ark which the cherubim shadowed, the table, the candlestick, the curtains; all these existed before the boards of the tabernacle. That means that the believer, as represented by a board of the tabernacle, is not to understand that he is the primary thought of God. The great primary thought of God is Christ as Man, and every believer is to recognise that he is the servant of Christ in the christian system. So when the great servant John the baptist was speaking of himself, he said that Jesus took place before him, for He was before him. It is necessary for each believer to recognise that he comes after Jesus, and after many others. Thus he could take his place in the service, submitting his will to the will of God. That service is not grievous; it is a joyful service.

In order to show the typical meaning of all that, I have read in the third chapter of the Acts. The Spirit

of God speaks of a man lame from his birth. He was begging, and expected to receive aims from Peter and John: he was entirely dependent on the charity of others. One who does not believe is in that same position. He depends entirely on what the world can furnish. Then it says that "Peter, looking stedfastly upon him with John, said, Look on us". In other words these two men represented what was of God. They are no ordinary men; they had already been under the skilful hand of the Lord Jesus. They represent the quality of the material of the divine system. Peter and John say: "Look on us". Peter does not merely say: "Look on me", but "Look on us". The plural indicates that two parts of the tabernacle were bound together, and power is found in that. Power characterises the assembly. It says of Peter that "having taken hold of him by the right hand he raised him up". The power was in Peter; but Peter gives this man every possible advantage, for he takes hold of him by the right hand. That man was going to become a board of the tabernacle, and he discovers that he has power. Peter taking him by the right hand gives him every advantage possible. "And immediately his feet and ankle bones were made strong. And leaping up he stood and walked, and entered with them into the temple, walking, and leaping, and praising God".

The Spirit of God presents these things to us so that we may have before us an example of what the boards of the tabernacle are. What will this healed man do? Will he go away, in a spirit of independence, to do his own will? We are told that he entered with Peter and John into the temple, walking, and leaping, and praising God. He has found men of his kind. He belongs to the boards of the tabernacle. He is with them. He stands upright, not only by redemption; but in the power of the Spirit of God, he is linked with Peter and John. The boards were to be perfectly joined together by the bars and the rings. There is no doubt that the

ring typifies love which the Holy Spirit produces in us. We have found the company to which we belong, happy with those who compose it, walking with them, leaping with them and entering with them into the temple praising God.

But one might wonder if that state of soul is not in danger of soon coming to an end. It is sometimes said that young believers quickly weaken and go back to the world. If there is any case of that kind, it is an exception. It says here that "all the people saw him walking and praising God", and that "as he held Peter and John, all the people ran together to them in the portico which is called Solomon's, greatly wondering". We have now a young believer holding his fellow-believers by the hand. He is maintained in his new position; he is walking, leaping and praising God; and the effect produced on others was that they ran together to Peter and John. And in order to show still further how he corresponds to the boards of the tabernacle, the Spirit says that he stands with them in sufferings: later on the authorities see this man with Peter and John, and they could do nothing against them. It is as persevering in the way that we prove our quality represented by the durability of the shittim wood. The shittim wood, viewed typically, refers to the humanity of Christ. We are of Him, of His order; we correspond to Him. So the apostle says: "Other foundation can no man lay besides that which is laid, which is Jesus Christ" 1 Corinthians 3:11. And the whole building is to be of the same material. That in no wise implies that we have part in His Deity, which is impossible. But as being the workmanship of God, we are of the same kind of humanity as Christ as Man.

There is another feature, in chapter 14 of the Acts, where we see a man impotent in his feet, who sat, who, being lame from his mother's womb, had never walked. It says of him that he heard Paul speaking. That might appear to be only a small incident. But he who

was speaking was no less than Paul. We should give attention to the one who speaks; here, account is taken of the person who was speaking. That does not only mean that Paul was the one who could best express himself (although that is included); but he was the one who could say the greatest things. A man might be eloquent without saying anything great. When one speaks according to God, one expresses great things, and it is important to be attentive to them. The Lord opened Lydia's heart "to attend to the things spoken by Paul" Acts 16:14. The final thoughts which God had to express to men have been spoken by His great servant. And the man impotent in his feet heard Paul speak; he heard him truly, which brings out what was in him. "This man heard Paul speaking, who, fixing his eyes on him, and seeing that he had faith to be healed, said with a loud voice, Rise up straight upon thy feet". We see the quality of the boards of the tabernacle. Peter did not bring out this character of the boards; it needed Paul's ministry for that: one is not in the tabernacle intelligently if one does not understand what Paul says. God's dispensation, which the tabernacle suggests, is in faith: it is on that principle that we enter into the tabernacle.

Paul said to him with a loud voice: "Rise up straight upon thy feet". What a word for the ears of faith! It was the voice of Paul, in all its strength. That is an important thing, to stand up straight upon his feet! The boards of the tabernacle are not to lean to one side or the other. One sees believers who lean sometimes to one side, sometimes to the other. To be able to occupy the place that belongs to us in the tabernacle, we must be upright upon our feet. It is not in vain that the Spirit uses certain words; He does not repeat things for nothing. The tenons of the boards are an allusion to the feet and hands. It is a matter of being upright and laying hold of a support. In chapter 3, Peter held the man by the hand, and he leaped and

walked. In chapter 14, we have a further thought -- intelligence: he "heard Paul speaking" and "had faith to be healed".

I am sure the brethren will understand what is the force of what I have said, how necessary the boards of the tabernacle are, locally and universally. We began with the thought of coming to ourselves; then we are taken up to be united to others. There is today much independence of mind among believers, so that the thoughts of God are obstructed; but if we are bound together, we can support the great features of the general testimony.

May God bless His word!

WILL YOUR LAMP BE PUT OUT?

Proverbs 20:27; Proverbs 24:20; Proverbs 31:18; Luke 8:16

Each of these passages speaks of a lamp. The first passage speaks of man's spirit being the lamp of Jehovah. We each have a spirit, and we received it from God. We do not receive our spirits from our parents; we receive our spirits from God. God Himself is called the Father of spirits, and in truth He is Himself a Spirit. As having breathed into Adam's nostrils Adam received a spirit; by this means God had an avenue to approach Adam and speak to him as it says in this scripture: "Man's spirit is the lamp of Jehovah". By it God searches man's inner parts. Animals do not possess that element; God did not breathe into the animals, and He does not speak to animals in the sense that He speaks to men. When God walked in the garden, it is not said that the animals heard His voice. Adam and Eve heard it and were afraid. Why were they afraid? Because they had disobeyed God's word, but God had a means of speaking to them, and God can in that way speak to every person who is found here, regarding Christ. God does not address Himself to the beasts of the field; He addresses Himself to men. Men possess within them that which corresponds to God. Each of them has a spirit, and that spirit is the lamp of Jehovah. He would make use of that lamp today to enlighten each one of us, by speaking to us of the Lord Jesus Christ. The gospel relates to Christ. It is called "God's glad tidings ... concerning his Son ... Jesus Christ our Lord" Romans 1:1, 3 - 4. Thus God would manifest Christ and His work to each of our hearts. He desires that the light of the gospel should penetrate into our most secret parts. When He was down here, the Lord Jesus said: Repent and believe in the glad tidings. Now the light is that it is possible for man to repent. When man sinned, God might have allowed him to continue in his course

and that would have been eternal alienation from God; but God has opened the door of repentance. Thus the Lord Jesus addresses men, and says: Repent; the time is fulfilled; believe in the glad tidings.

We see in many instances which the gospels give us, that God addressed men by means of their spirit, and how they were enlightened and believed! At the very moment of the crucifixion of our Lord, the dying robber was enlightened in his spirit as to the One who was nailed to the cross, and he could say: "Remember me, Lord, when thou comest in thy kingdom" Luke 23:42.

I wonder if there is any one here who has addressed the Lord Jesus in those terms. He is waiting for you to speak to Him. According as the light enters into your soul, He desires to hear you speak to Him. And the Lord answered the robber: "Today shalt thou be with me in paradise" Luke 23:43. If there is someone here who is convicted of his lost state and who addresses himself to the Lord, he will be answered immediately. On another occasion, a woman of the city went to find the Lord in a Pharisee's house. She went in there because Jesus was there. She stood behind at His feet, weeping and washing His feet with her tears. What did those tears mean? That the love of God had penetrated into her inward parts. She had discovered that she was a sinner, and that a Saviour was in the Pharisee's house, the only Saviour, for there is no other name than the name of Jesus, which has been given among men, whereby we must be saved. This woman recognised Him as such, in an attitude of repentance. She washed His feet; she wiped them, and she anointed them. All that she did witnessed to what was in her heart; all was the fruit of the light that was in her spirit, "the lamp of Jehovah". And the Lord said to her: "Thy faith has saved thee" Luke 7:50. He would say the same words to anyone who repents, to anyone who turns to Him this evening: "Thy faith has saved thee; go in peace".

It might be that someone has come here with a troubled conscience. We who serve the Lord are always glad when we learn that someone is troubled in conscience, for man has not only a spirit but also a conscience. He did not receive a conscience and a spirit at the same time. His spirit was given him when God breathed into his nostrils; but he had a conscience when he ate of the forbidden fruit. He discovered then the difference between good and evil. Every person has a conscience, as well as a spirit. The spirit is the divine element by which God addresses Himself to man. He spoke to him before he sinned; but as soon as man had sinned God spoke to him through his conscience, and the conscience judges sin. In proportion as divine light enters into the inward parts, conscience begins to be in exercise and one becomes troubled. We bless God when conscience troubles you. When you are anxious about your sins you are ready to receive the gospel. The man who went up to the temple to pray had a troubled conscience; he was so concerned as to his sin that he would not lift up his eyes to heaven. The lamp of Jehovah was lighting up his inner being; and he said: "O God, have compassion on me, the sinner" Luke 18:13. Such is the effect of the light penetrating. It is not only that I am a sinner, but the sinner. He said "on me, the sinner". And the Lord says of that man that he "went down to his house justified". How could he go away justified? Because Another was going to bear his sins; the Saviour was about to die for him, and on account of His death and resurrection, he was justified, and the gospel announces that God justifies him that believes in Jesus. "Being justified freely by his grace through the redemption which is in Christ Jesus; whom God has set forth a mercy-seat, through faith in his blood, for the showing forth of his righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God; for the showing forth of his righteousness in the present time,

so that he should be just, and justify him that is of the faith of Jesus" Romans 3:24 - 26. No one can lay a charge against someone who is justified. "It is God who justifies: who is he that condemns?" Romans 8:33 - 24 How glorious the gospel is! Is there anyone here who could refuse it? Those who refuse the gospel will be punished with an eternal destruction from the Lord. Most of us are christians, and have proved the truth of these things, the enjoyment of forgiveness, that God regards us as righteous, having poured out His Spirit into our hearts.

To show how solemn it is to refuse the gospel, it says that "the lamp of the wicked shall be put out". In the book of Job (chapter 18: 5, 6), we read a similar passage: "The light of the wicked shall be put out, and the flame of his fire shall not shine. The light shall become dark in his tent, and his lamp over him shall be put out". These scriptures allude to persons who have light. Every person who takes the place of a christian has a certain light; but how terrible this word is! "The lamp of the wicked shall be put out". A time will come when every light will have disappeared from your soul. God will send men a working of error, that they should believe what is false. Falsehood is not light; it is darkness. Satan is the father of falsehood, and those who believe in falsehood are in darkness. They will be banished far from the presence of the Lord, in an eternal destruction.

In the third passage it says of a certain person that her lamp goeth not out. That is a woman of worth, a virtuous woman, a symbolic person who represents a believer, or a certain number of real believers. God finds no pleasure in persons who are not real, who lean to the right or the left, like reeds whose heads bend to one side or the other. There are thousands of persons in that state, in the church or chapel and elsewhere. If there is anyone here who leans like that, first to one side, then to the other, I give them a warning: God does not find pleasure in the way you are going on.

God looks at the heart. You may observe every religious rite; there is no value in them if there is not reality. Is there anyone here this evening who is only outwardly religious, without having ever shed tears like the woman in the seventh chapter of Luke? Are there any who have never gone into their rooms to kneel before God in the confession of their sins? God calls you to renounce all that is not real, to be real before Him.

The virtuous woman is the opposite of what you are, if you are not a true christian. She is real. She had judged herself for all her sins. Now, her lamp goeth not out by night. And your lamp will not go out if you humble yourself and believe in the Lord Jesus, from this evening. The salvation that we preach this evening is an eternal salvation. The Lord Jesus said that he that believes on the Son has life eternal.

In the fourth passage we read the Lord's own words. They refer to a true believer. He is to be a light in the world. How wonderful it is to be able to be a light in this world of darkness. So the Lord says: "No one having lighted a lamp covers it with a vessel or puts it under a couch". It may be that someone speaks like this: Now that I have believed in Christ, I can launch out into business and think of my own comfort and pleasures. The Lord Jesus reproves such language. He says: Your whole body is to be full of light. You are not going to put that lamp under a couch. That lamp is to shine, as the stars shine in the heaven. He calls each star by name. Think of the millions of stars: God has given each one of them a name. He needs them all. Those who love righteousness will shine like the stars for ever and ever. How necessary it is then that christians should be in their place to shine in this world of darkness, so that where they have lived in sin, they should now be light-bearers! The apostle said to the Philippians. "That ye may be harmless and simple, irreproachable children of God in the midst of a crooked and perverted generation; among whom ye appear as lights in the

world ..." Philippians 2:15. With your sins, you have darkened this scene; henceforth you are to illuminate it, for God who commanded light to shine out of darkness is He "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. That is what the Lord Jesus means in the passage we read in the eighth of Luke: "No one having lighted a lamp covers it with a vessel or puts it under a couch, but sets it on a lamp-stand, that they who enter in may see the light".

May God bless His word to us all!

"LEAD ME IN THE WAY EVERLASTING"

Mark 10:17 - 22; Mark 46 - 52

I wish to speak this afternoon of God's way. It is spoken of in the Scriptures as the "way everlasting" (Psalm 139:24); it is the oldest and the longest: beginning in the garden of Eden, it will finish in an eternity of blessings for men.

Many roads are famous, even in this country. The Roman ways, constructed two thousand years ago, are famous throughout the world; but how much more ancient is the divine way; it alone can be called "everlasting". It passes to Gethsemane and Calvary's cross.

The general statement in the epistle to the Romans says: "All have gone out of the way" Romans 3:12. Very early men left the divine way; they left it to take the way of Cain. Now the way of Cain is nearly as old as the way of God and it still continues; many are walking in it today; perhaps there are some even among those who are listening to me who are following it. The man in verse 17 was of that number. He would embark on the divine way; he ran up to it, but in verse 22 it says: "But he, sad at the word, went away grieved". Like many others, he left God's way. It is a word of warning addressed to each one of us; for the most part, we are in God's way; with His help we desire to remain there, and our thought is to bring you into it, if you are not yet there.

Wishing to speak, for a moment, of the way that Cain took, I will recall Genesis 3 and 4. Cain not only left God's way, but he made a way for himself (that is how Jude speaks of it). Even at his birth he was connected with the divine way, being born after the sin of his parents -- the sin on account of which they were driven out of Paradise; before that, God had opened His way, having clothed Adam and Eve with coats of skin, and when Cain was born those skins doubtless still existed. Can we think that Adam and Eve did not speak to their

children of those coats of skin? They had accepted them, showing that they accepted God's way. So Cain's parents were already in the way when he was born, and we can understand how Adam and Eve must have spoken to their children of what God had done for them. They must have said: That we might be clothed, some animals have had to be put to death.

Many of us have been thus led into the way of God. Our parents have read passages from the Bible to us; they have spoken to us of God and of the death of Jesus; they have told us that they have been clothed with the robe of righteousness by the death of Jesus, "who has been delivered for our offences and has been raised for our justification" Romans 4:25, so that "having been justified on the principle of faith, we have peace towards God through our Lord Jesus Christ" Romans 5:1.

What have you done with this light as to God's way? Have you appropriated for yourself that which your parents have taken for themselves? Or else, have you, like Cain, brought to God something out of your personal resources? Cain intended, by his own efforts, to make himself of value in the eyes of God. Might there be someone here on such a way? In that case you are not in the way of God, but in the way of Cain, and you will not be accepted by God.

When the great white throne is set up (Revelation 20), if your name is not found in the book of life, you will be judged according to your works. Cain will be there; he will be asked what his works have been. Alas! It will be brought into evidence that he despised the light of the provisions of God in mercy -- provisions that were there before his birth. And he will be cast into the lake of fire.

If there is a young man here, or a young woman, born into the household of faith, but found in the way of Cain, may this word be a warning to such! The way of Cain means more than the cultivation of the ground, for he killed his brother. But, you will say, I have not

killed anyone. Perhaps you have no interest in the people of God; perhaps you despise them; perhaps you even hate them. Yes, you prefer the company of the world to that of the people of God. The Scriptures say that he that hates his brother is a murderer. I speak thus because being born in the flesh we are capable of the worst things, and if we enter upon the way of Cain we may go as far as Cain himself: he killed his brother and went out from the presence of God, having on him the mark of the murderer.

Abel also was born in connection with the divine way and he remained in it. How? On the principle of faith. Faith does not allow the works of the flesh; this is how we are saved, "not on the principle of works which have been done in righteousness which we had done, but according to his own mercy he saved us through the washing of regeneration and renewal of the Holy Spirit", Titus 3:5. That involves the death and resurrection of the Lord Jesus. Abel brought a more excellent offering than that of Cain, in that, in figure, he presented the Lord Jesus by whose death and resurrection we have access to God. Abel being born in connection with God's way, remained in it and proved the blessing of such a way. If you have not yet entered upon that way, come into it now by faith. Faith is attributed to Abel: "By faith Abel offered to God a more excellent sacrifice than Cain, by which he obtained testimony of being righteous", Hebrews 11:4. God reckons us righteous through the appropriation by faith of the death and resurrection of the Lord Jesus Christ. It says of Abraham that he believed God, and that was reckoned to him as righteousness.

In verse 46, we see how another man enters into the way and remains there -- a blind man sitting by the wayside begging. He was blind and he knew it. Many are blind and do not know it; while blind, they say "we see": their sin remains. This blind man was sitting "by the wayside", not exactly on the way, but "by the

wayside", which would indicate perhaps the position of several here this afternoon. The way is pointed out in the preaching, and by the Spirit, God announces the way. Your very presence at this meeting proves that you are "by the wayside". Our hope is that some of you will not be content to remain "by the wayside", but will decide to follow Jesus "in the way". The Lord said to him: "Go, thy faith has healed thee". You see, dear friends, that it is a question of faith. You have come to the wayside this afternoon, perhaps because a friend has invited you, or perhaps out of curiosity. In any case the way is open to you, and it is for you to do as this man did: he followed Jesus "in the way", on the principle of faith.

Now, notice the details: he heard that it was Jesus the Nazaraean, but he does not appeal to Him as such; he says: "O Son of David, Jesus, have mercy on me".

Many speak of the Lord Jesus without reverence. This country is nominally christian; the name of Jesus is often named even by those who do not know Him, but they do not name it with reverence. Do you utter His name in vain? The manner in which the holy name of the Lord Jesus is used in the world is terrible; it is used in profane language. There is no name in the universe like this one. In Isaiah 9:6, we read: "His name is called Wonderful, Counsellor, Mighty God, Father of eternity, Prince of Peace". Are you not afraid to use this holy and exalted name in a profane manner? It is a proof of the work of God in a soul when it begins to speak of Jesus with reverence. This blind man, begging at Jericho, does not say "Jesus the Nazaraean", but "Son of David, Jesus". Doubtless, when this man knew the Lord Jesus better, he said: He is the Son of God. That is not to say that the Spirit does not use the title "Jesus the Nazaraean", for He was so; He was brought up at Nazareth, and the Scriptures say: "He shall be called a Nazaraean", Matthew 2:23. And Peter commanded the lame man at Jerusalem to

rise up and walk "in the name of Jesus Christ the Nazaraean" Acts 3:6.

But those in whose heart the Spirit of God has operated do not address Him as "Jesus the Nazaraean"; they speak of Him with reverence: "Son of David, Jesus" that is all the light that the blind beggar possessed. We have more light today; we speak of Him as our exalted Saviour in heaven, the Lord. The more one knows Him, the more one reveres Him. The crowd told this man to be silent, but he cried so much the more. Perhaps you have ceased confessing Him because you have been rebuked by someone. Are you ashamed of Him? Will you cease to confess His name? The Scriptures say: "If thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thine heart ... thou shalt be saved" Romans 10:9. Satan knows this, and he will try to hinder your confession. It may be you have an unbelieving father or mother, or a brother, or a friend who hinders you from confessing Jesus as your Saviour. Satan uses all sorts of means to deprive you of salvation. It says of this man that "he began to cry out"; then he cried so much the more as the others rebuked him. God was working in his soul, and the more he was rebuked, the more he cried. Jesus had the greatest interest in this man. "And Jesus, standing still, desired him to be called". If, among those who are listening to me there is the least desire to be saved, the Lord knows it. Perhaps you whisper: I should like to be saved. If you have such a desire, the Lord is not far from you. Think of the Lord of glory, standing still at the voice of a poor blind beggar; He is no respecter of persons. So they say to him: "Be of good courage, rise up, he calls thee".

"And, throwing away his garment, he started up and came to Jesus". The garment of a beggar is not of great value. What need have we of old garments if we are going to receive "the best robe" made by God? All our righteousnesses are as a filthy garment. The garment

has a great spiritual meaning. Many believers do not forsake theirs; they do not realise that "the best robe" is worth more than every human garment, and they try to retain their own reputation.

This man's movements were energetic. How good it is to see a soul in whom the work of God is made evident by energy! This man came to Jesus. That is what is essential.

Then the Lord says to him: "What wilt thou that I shall do to thee?" The Lord Jesus knew what he needed. He knows all our needs before we express them to Him, But He would have us present them to Him. What is your spiritual need today? We do not ask you to tell it to us, but tell it to Jesus. The man answered: "Rabboni, that I may see". He knew what he needed, and he told the Lord exactly what it was. That is a very important point, in order to enjoy blessing in his soul. This man had faith; the Lord knew it. And we invite you to do what this man did, to follow Jesus in the way. All who enter it enter a way of blessing.

May God give you to leave the way of Cain and enter upon the way of God, where you will be able to follow Jesus by faith!

LIGHT SHINING OUT OF DARKNESS

Matthew 27:19; Luke 23:39 - 43; Matthew 27:54

With the Lord's help, I desire to show from these few passages how light shines out of the midst of darkness. In the second epistle to the Corinthians (chapter 4: 6), the apostle recalls that "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", in order that there should now be a light down here.

When the Lord Jesus left Nazareth and went to live at Capernaum, a great light shone in that dark city, as it is said in the prophets: "The people sitting in darkness has seen a great light, and to those sitting in the country and shadow of death, to them has light sprung up", Matthew 4:13 - 16.

Thus it is with each one of us, it will be found that at the moment of the greatest darkness, light has shone. We must therefore not be discouraged; the very darkness shows that the light is going to shine: the darkest hour is that which precedes the dawn.

In the period before the Reformation there was intense darkness; but it was not long before the light shone, a light from which we all benefit now. And is it not the same in the history of certain meetings with which we are in fellowship? Some have very dark periods, and the enemy seeks to discourage the saints, so that they may, give everything up. And again it is the same in the history of our souls. The darkness is evidently the devil's work, but God makes light to shine out of the midst of that darkness.

The night in which Israel was delivered out of Egypt was outwardly a night of profound darkness, but the children of Israel had light in their dwellings.

When David numbered Israel, it was a dark period, but God spoke to David through Gad. What God desires

is to bring in light. Each has his different way of seeing. Now David had Gad as a prophet; 2 Samuel 24.

It may be that, through our own will, darkness has entered into our souls, but if we truly belong to the Lord He has means of reaching our consciences; David was convicted and light shone into his soul.

Now I wish to present to you three persons for whom light shone out of darkness. How sad, in the history of this world, was the moment when the Lord Jesus, who had walked and shone down here, stood before Pilate to be judged and crucified! And darker than any other was the hour of the cross. The world then did its best to extinguish the greatest possible light that has ever shone; it could not succeed. Jesus was put to death; but He was raised, to shine more wonderfully than ever. The fact of trying to extinguish the light by putting Jesus to death was as absurd an act as if men agreed together to try and suppress the sun. The Lord was brought before Pilate and condemned to death. Indeed a very dark moment, but one in which the light shone. The heart of man was in profound darkness: "This is your hour and the power of darkness" Luke 22:53; but Jesus shone before Pilate. At such a moment God spoke, and the first person to attract our attention is Pilate's wife (now Pilate had authority to put our Lord to death). She had a dream, and God spoke to her soul while she slept. He had already done that previously. God sometimes uses dreams to speak to men and women. "In a dream, in a vision of the night, when deep sleep falleth upon men", then He speaks to them. "For God speaketh once, and twice -- and man perceiveth it not", Job 33:14, 15. But there are cases where He gets a response. He had one that night from Pilate's wife, and in the dream she suffered much. It is important to notice that she suffered: "I have suffered today many things in a dream because of him". Among those who obtain light from God and are counted as christians, there is a great number who are very superficial, because

they did not suffer at their conversion. Perhaps many among us have not suffered because of Jesus; but Pilate's wife suffered much.

He was Himself going to suffer on account of her; she suffered on account of Him. Her sufferings were feeble in comparison with the Lord's sufferings, which were infinite. Nevertheless, she "suffered many things". One would like to ask: What did she suffer? We can be assured she did not sleep in peace that night, and it was because God had the blessing of her soul in view. If God works in us, there will be suffering because of Jesus, so that we might be able to appreciate what He suffered for us. Perhaps no one suffered more than Paul, and he often speaks of the sufferings of Christ, in which he had a great part. Pilate's wife does not say that the Lord suffered for her, but that she suffered because of Him. One cannot doubt that she was converted and that she knew that He suffered for her.

She could not enjoy the blessing before she knew that Christ suffered for her; His sufferings for her saved her. "Himself bore our sins" -- her sins -- "in his body on the tree", 1 Peter 2:24. We present to you the same Saviour.

I should also like you to notice that she calls the Lord Jesus "that righteous man". Nearly everyone in Jerusalem was saying that He was unrighteous and ought to be put to death as a malefactor; but she says to her husband, who was about to send Him to the cross: "Have thou nothing to do with that righteous man". What a testimony to Pilate! He should have listened to his wife, since she said she had suffered because of Jesus. Without doubt he desired to grant her request, in setting Jesus free if he had been able. But he represents a man to whom the testimony is presented and who refuses it. Instead of accepting the testimony with regard to Jesus, he refuses it and has Him put to death.

That is what I had to say as to Pilate's wife. She called Jesus "that righteous man"; she suffered because

of Him; she was ready to send a message to her husband who was already on the judgment-seat. When Pilate is brought before the great white throne, he will remember that, and will not be able to deny it. The same applies to you: if you reject Christ now, you will have to appear before the throne of God; Revelation 20. Many meetings at which you have been present will then come to your memory. Are you, like Pilate, going to continue to reject the testimony? God presents to you Christ as Saviour and whosoever believes on Him has life eternal; he has passed from death unto life. It is a solemn thing if there is anyone here who has not confessed the Lord. This meeting will stand out against you at the day of judgment. As to Pilate's wife, she shone distinctly in that hour of deep darkness.

In Luke 23, another light shone, and only a few hours after the events of which we have spoken. The two malefactors were hanging on the cross on either side of Jesus. What a dark picture outwardly! Three men, nailed on the cross, were enduring the most atrocious sufferings; and One of them was "just".

The fact that He was there makes the scene still darker. And then one of the malefactors spoke insultingly to Jesus, which adds still more to the sadness of the moment. The other evangelists tell us that both the malefactors insulted Him, which shows how quickly the work of God can be done in a soul. Shortly after, one of the two calls Him "Lord". Pilate's wife had confessed Him as "that righteous man", and the malefactor calls Him "Lord" shortly after having insulted Him. His mind was quite changed. Who made him do that? The Spirit of God. Do not think it needs long years to be converted; it is a thing that comes to pass instantaneously. It was so with the malefactor; a ray of light shone into his soul while he was hanging by the side of Jesus. What joy that must have brought to the heart of the Lord! I am sure that the moment that this

passage that we have read depicts, was an important moment for heaven and earth.

While Jesus, the perfect Man, was ranked with malefactors, and during three hours there was darkness over the whole land, the conversion of a sinner had been noted in heaven and there had been joy before the angels of God.

I would beseech you this evening to confess the Lord Jesus; in that you will give much joy to His heart and to the heart of each one of us. The malefactor made a request to the Lord: "Remember me, Lord, when thou comest in thy kingdom". He answered him that He would do something for him that very day: "Today shalt thou be with me in paradise". He was going to leave that body of suffering, to enter into paradise, into the company of His Saviour.

What a gospel! Jesus did not die a natural death; He expired full of power; He cried with a loud voice and delivered up His spirit. His death preceded that of the malefactor. It is possible for a crucified man to live several days, for nothing vital is affected; but Jesus did not remain long in life on the cross; He remained there the necessary time to make propitiation. He cried with a loud voice: "My God, my God, why hast thou forsaken me?" Matthew 27:46 Then He delivered up His spirit, according as He had said, speaking of His life: "I lay it down of myself" John 10:18. He did not die the same death as the malefactors. When Pilate sent the soldiers, they were astonished to find Jesus already dead. The malefactors were not dead; that is why the soldiers broke their legs; but of the bones of Jesus, not one was broken. Thus Jesus entered paradise before the malefactor.

The third person of whom I wish to speak is the centurion, a Roman officer who, with some soldiers whom he commanded, kept guard over Jesus. He represented the authority of Rome. Is it possible for such a man to be converted? Yes, God can convert a

man in military uniform. If He can convert and take a malefactor to heaven, He can also convert a centurion, who was only maintaining order and keeping watch. The soldiers with him were also all affected; they feared greatly; Matthew 27:54. Do you think you would have been able to stand near the cross and witness all that took place there, without fearing? And now, do you not fear to miss the opportunity which is presented? Do you not fear the consequences? The centurion had had to do with the death of the Son of God. He was only doing his duty, but he feared. I have no doubt he had seen men put to death without thinking much of their sufferings, but this time they "feared greatly, saying, Truly this man was Son of God".

Notice that they confessed the Son of God, and the Son of God alone could produce such a result. We see Jesus confessed as "righteous", as "Lord" and as "Son of God".

Every believer should confess Him in these three aspects. The gospel is presented to you, that you may confess Him thus; then joy will enter into your soul and will be with you for ever.

ROYALTY SEEN IN DAVID

2 Samuel 5:4 - 10; 2 Samuel 6:12 - 19; 2 Samuel 22:51; 2 Samuel 23:1 - 4

J.T. The New Testament scripture that directly connects with our subject -- that of royalty as set out in David -- is in 2 Timothy 2"If we suffer, we shall also reign with him" (verse 12), reminding us that suffering now qualifies us for reigning, and moreover builds up a royal character in the people of God. In order that the subject may be clear, it may be remarked that in looking at David we must bear in mind that he is not always a type of Christ, even as marked by what is spiritual; he is sometimes a type of the saints as partaking of what is spiritual. This applies in measure to all the types. Sometimes David rises to a full type of Christ personally; but he is perhaps as often a type of the saints as the subjects of the work of God, and this includes the character of royalty; for royalty is attached to the saints. It is, of course, seen in Christ supremely, but it is also seen in His people; as it is said, "made us a kingdom, priests to his God and Father" (Revelation 1:6), and a "royal priesthood", 1 Peter 2:9. It is from this latter point of view that I have thought of this subject; that we might partake of royalty in character, as partaking of suffering, with a view to functioning by and by in rule. Another thing to be observed in relation to this subject is that in the early section we have Jehovah as supreme in view, and the ark, and then David himself. Later we shall see that sonship comes into view, but we have to bear all these features in mind to understand the place royalty has in this section, as seen in David.

W.L. How do you connect royalty with such as we?

J.T. We shall see that as we proceed, but, as already remarked, it is said of christians that they are

a royal priesthood, and also in the Revelation that we are made kings and priests. But we have to understand what that means; and it will be seen as we proceed in David's history, that the first book of Samuel presents him not as reigning, but in the character of a sufferer. I suggested reading 2 Samuel 22:51 because it speaks of David as God's king. That is characteristic; God's king must bear the royal feature, not only officially but personally. That is also seen in Psalm 2:6: "Yet have I set my king upon my holy hill of Zion". Before he is installed, he is king in character, he is royal.

P.L. Does Paul bring forward his sufferings as the divine credentials of royalty, as set over against the false reigning as kings at Corinth?

J.T. Yes. The early chapters of 1 Corinthians help as to this subject. Paul shows that his outward circumstances were most despicable in man's eye, but still they were truly royal; whereas the Corinthian leaders were reigning as kings. They were respectable; they were honoured; they were great in this world; whereas Paul was as the filth and offscouring of the world, as he says, until the day on which he wrote, chapter 4: 13. But he was showing true royalty, for it is in suffering it is seen now.

P.L. The psalmist says, "They shall praise ... the strength of the king that loveth justice", Psalm 99:3, 4. Was that a peculiar feature with Paul in 1 Corinthians -- righteousness and other moral features?

J.T. Quite so. That is what David describes here: "The ruler among men shall be just, ruling in the fear of God".

A.H.G. Why do you specially connect royalty with suffering?

J.T. I cited the passage in 2 Timothy 2:12: "If we suffer, we shall also reign". Romans 8 also says, "if so be that we suffer with him, that we may be also glorified together", verse 17. It is as if the one is the sequence of the other. The altar was covered with a purple cloth,

denoting royalty; it is indeed imperial. The Lord was clothed derisively with purple, and crowned with a crown of thorns, as He was about to be crucified, as if that were proper to a king -- but He was suffering then.

E.B. Would you say a word on the bearing of the anointing on what you have before you? I was thinking of what we get in 1 Corinthians, and how it brings in the anointing in the second epistle: "Now he that ... has anointed us, is God, who also has sealed us, and given the earnest of the Spirit in our hearts", chapter 1:21,22.

J.T. The anointing in David's history extends back to 1 Samuel 16. David as yet was unknown, save to God. He was known in a way to his parents and his family, but evidently they saw no kingly qualities there. So, as he enters the circle where Samuel was, Jehovah says, "this is he". Samuel was not entrusted to find the king. In sending him to Bethlehem, God said that He would tell him whom to anoint; He did not leave it with Samuel to select the person to be anointed from Jesse's family. He told him to go there and He would tell him, as if to intimate that He alone knew. It is a potential matter, but God knows the end from the beginning, and acts accordingly. Samuel would have anointed Eliab; he said, "Surely the Lord's anointed is before him". 1 Samuel 16:6 But it was not surely, it was the very opposite. Even Samuel mistook what was natural for true kingly qualities. Now, when David comes in, the word is, "this is he", and what is noted is not his kingly qualities, but his personal beauty, which is a point of importance, showing that beauty according to God belongs to those who are in His mind for royalty. If I am to have power with the brethren -- for that is the idea of royalty, that I have power with God and with men -- I must be attractive to them, for spiritual and moral beauty is of great importance. I am not to be personally repulsive or objectionable, or I shall never excel amongst them. I may be able to speak well and

be intelligent in the things of God, but if I am not personally attractive I do not find a way in which to move among the brethren. It is said of Asher that "he shall yield royal dainties", Genesis 49:20. That must come out in a man who is personally attractive; and what is stressed with David at the outset, is that "he was ruddy, and withal of a beautiful countenance, and goodly to look to" 1 Samuel 16:12, and then we get his name for the first time (Ruth 4:17 - 22 would be written after David was anointed), the name meaning "beloved", verse 13. One has to be beloved if he is to excel among the brethren in service.

P.L. So the first word in Psalm 45 is, "Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever".

J.T. That is, the full thought of the Spirit of God is given, in the writer taking account of Him thus. Applying it to Christ, what we see is heaven's intense delight in Him; He is delightful to heaven. "Thou art my beloved Son" Luke 3:22, is said, and also, "This is my beloved Son" Luke 9:35. Applying this to ourselves, I am given to understand by heaven that I am attractive personally, and then others are given to understand it. I believe this matter of personal attractiveness is an essential element in service; if I am to be a power and influence among the brethren I must be attractive to them -- that is, in the sense in which Christ was attractive.

Ques. Does Isaiah deal with that when he says, "Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him" Isaiah 42l?

J.T. Exactly. The voice from heaven refers to Christ as a Man here, heaven watching Him for thirty years before making the announcement. What you find with David is that this feature of personal attractiveness goes through. Even as facing Goliath on the field, the Spirit of God tells us that he was "ruddy, and besides of a beautiful countenance" 1 Samuel 17:42. You would hardly expect

it in such circumstances, but it is to bring out what Christ was personally; even before the cross, in Gethsemane, and before the high priest -- all those circumstances did not efface the beauty that was there.

W.H.W. Do you get the same thought in the Song of Songs, when the bride says, "My beloved is white and ruddy", Song of Songs 5:10?

J.T. Quite so; but that is only one item. She gives you a full life-sized picture, beginning with the head. She represents the work of God in us, bringing us to an appreciation of the beauty of Christ, but it was all there before. God saw it before.

Ques. It was said of Saul, "behold, he is praying", Acts 9:11. Would that support what you are saying?

J.T. That is one of the traits marking a man who does not depend on himself in his service. It came out with the Lord -- as He was baptised He came up out of the water and was praying.

Ques. Is personal beauty connected with the way in which moral qualities are seen?

J.T. Beauty in the sight of God lies in what is moral. David's ruddiness, for instance, denotes the energy of life in Christ. "When we see him, there is no beauty that we should desire him", Isaiah 53:2; that is, the unregenerate eye sees nothing in Christ, but faith sees everything -- every feature of moral beauty is there.

G.H.M. Was that what Moses' mother appreciated in Moses at the beginning of his life?

J.T. Yes. They saw the child was beautiful, or fair to God, that is, they saw what was there potentially. So, in after years, it was said of Moses that "he was king in Jeshurun" Deuteronomy 33:5, that is, a righteous people regarded him as king, and obeyed him.

W.L. Have you in mind that these features are suggested in the opening verses of 2 Samuel 23?

J.T. Those verses give you David's last words. It says, "David the son of Jesse saith ..." That word

"saith" introduces something oracularly, not an ordinary saying, but a word commanding special attention. In this case, only a man like David could utter it, for he was the king. He represented the idea, and so he says, "the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel saith, The Spirit of Jehovah spoke by me, and his word was on my tongue. The God of Israel said, The Rock of Israel spoke to me, The ruler among men shall be just, ruling in the fear of God; and he shall be as the light of the morning, like the rising of the sun, a morning without clouds; when from the sunshine, after rain, the green grass springeth from the earth". These are his last words, and they are full of meaning as to kingship. It is a question of results in the earth, the springing up of grass from the earth as by clear shining after rain. This is all to be built up in us; royalty being built up through suffering. As having the Spirit through redemption, believers are capable of these things. The main thought in the first part of David's history is his beauty, his attractiveness, and then the sufferings coming upon him throughout the whole of the book of Samuel; for from chapter 16 and onward you get that feature of suffering. Then we have the anointing again by the people. It is said in 2 Samuel 5:1 - 3, "Then came all the tribes of Israel to David to Hebron, and spoke, saying, Behold, we are thy bone and thy flesh. Even aforetime, when Saul was king over us, thou wast he that leddest out and broughtest in Israel; and Jehovah said to thee, Thou shalt feed my people Israel, and thou shalt be prince over Israel. And all the elders of Israel came to the king to Hebron; and king David made a covenant with them in Hebron before Jehovah; and they anointed David king over Israel". What God saw at the outset, is now seen by the people after all the suffering; that is, they see royalty now; it is there. So it is, I believe, in all cases where service is to be accepted and carried on, we must look

for the brethren's anointing as well as God's; and this will depend on whether there is that attractiveness maintained and that royalty that characterises every effective service.

A.H.G. Why does it say in chapter 23, "The anointed of the God of Jacob"?

J.T. David links on with Jacob in view of the house. In proposing to build the house he speaks of a "habitation for the mighty God of Jacob". What you might call the great burden of David's life and service was the house, and so it should be with every one who serves. It is a question of God having a dwelling here. The thought of the house came out in Jacob, not in Abraham. The kingdom subserves the house; the royal activity here in the anointing, is to provide material that there should be a habitation for God; the anointing in chapter 5 alludes to this. We are told how old he was, which is another point of importance, and then that he goes to Zion. Then he brings the ark up, and then he has it in his heart to build the house. That is the order in these chapters, inclusive of chapter 7.

David's age here denotes full manhood. Manhood in Numbers was reckoned at twenty years for the ordinary Israelite, but for the Levite it was thirty, and here we are expressly told that "David was thirty years old when he began to reign; he reigned forty years. In Hebron he reigned over Judah seven years and six months; and in Jerusalem he reigned thirty-three years over all Israel and Judah". That is, he is content with the smaller kingdom. God did not anoint him primarily to reign over Judah only; He anointed him to be king over Israel, but he has to wait for seven and a half years after he began to reign, for the greater part of his dominion. I believe the point is whether at that age -- full manhood -- I can be content with less than I think I should have, or less than God intended I should have, because we are apt to be discontented and think we ought to have more influence than we have.

But David has to be content for seven and a half years with one tribe. That is a test for a servant.

W.W.S.F. Is that what John refers to when he speaks of the kingdom and patience of Jesus; Revelation 1:9?

J.T. That is it. Paul says, "The signs indeed of the apostle were wrought among you in all endurance", 2 Corinthians 12:12. We do not get all at once what we may think God intended for us; we have to be tried to see how we get along with a little: "He that is faithful in the least is faithful also in much", Luke 16:10.

G.H.M. We are coming now to speak of what is administrative -- does moral qualification precede that?

J.T. That is what I thought. The sufferings depicted in 1 Samuel prepare for the second book, so that the tribute here is "Even aforetime, when Saul was king over us, thou wast he that leddest out and broughtest in Israel". Even while Saul was king, David served in a royal way. That is a great test to patience, for it is very irksome to do the work of another when he is adverse to you. For instance, if a brother in the meeting is older, and has a place by age, and lets everybody know that he has it, others who are more spiritual, it may be, have to do the work. Well, that is very irksome service, but God sees that patience exists, and that one can be subject and wait on Him. David refused to lift a finger to remove Saul; he said that God would do it.

Ques. Would that spirit be seen in Paul when he said, "Now I shall most gladly spend and be utterly spent for your souls, if even in abundantly loving you I should be less loved", 2 Corinthians 12:15?

J.T. Yes. Is that not a great test, to be serving where the brethren do not think much of you?

G.H.M. So in chapter 23 it mentions the "sweet psalmist of Israel" before the "ruler among men".

J.T. That is good. He had his power of psalmody by experience, for the idea of a psalm is experience with God.

Ques. What are we to learn from the leading out and bringing in of Israel?

J.T. It refers to what is personal; he came in and went out amongst them; he was personally attractive and did the work; he served in a kingly way before he sat on the throne. The Pope remains in the Vatican and only very few see him; if he travelled about the world people would think less of him, but he adds to his dignity in their eyes by seclusion; there is nothing to show morally. Whereas it was said of Elijah, after his great experience at the brook and at the Jordan and then at Sidon, "Go, shew thyself to Ahab", 1 Kings 18:1. The suggestion is that Elijah has made great spiritual progress. It is a question of what the man was himself, and so, in the scripture alluded to in 1 Samuel 18, it is said, "he went out and came in before the people. And David prospered in all his ways; and Jehovah was with him. And Saul saw that he prospered well, and he stood in awe of him. But all Israel and Judah loved David, for he went out and came in before them" 1 Samuel 18:13 - 16. First it says that Jonathan loved him, and then the women sang his praises, saying that he slew his ten thousands, and then it says that "all Israel and Judah loved David, for he went out and came in before them". That is what he was personally; there was personal attraction with him.

Ques. Would that be seen when they put their arms about the apostle's neck and kissed him; Acts 20:37?

J.T. "That they would no more see his face", showing what a place he had in their hearts. That is one of the greatest things amongst those who serve, to be attractive personally. So the first thing is that David went in and out amongst them, and they all loved him. And then we have here, "thou wast he that leddest out and broughtest in Israel". We may lead them out and not bring them back. Leading Israel out involves new features of the truth, new conflicts it may

be, and some may go astray. We have to watch that they are all brought back. So, when the ark moved, Moses said, "Rise up, Jehovah, and let thine enemies be scattered; and let them that hate thee flee before thy face" Numbers 10:35; but when it returned he said, "Return, Jehovah, unto the myriads of the thousands of Israel" Numbers 10:36 they are all there, not a man is lost. The point is to bring the people in again, and that is what David did, and under very difficult circumstances, for the influence of Saul was always against him.

Ques. Was it not seen in the recovery of everything after the captivity? All the various instruments were brought back.

J.T. That is right. Those Cyrus returned were "counted". And Ezra with great care brought other vessels back to Jerusalem. Not only by number were all restored, but by weight also; that is, recovered brethren have moral value.

Rem. The Lord says in John 17, of the men that the Father had given Him, that He had lost none.

J.T. That is an excellent example for us. It is a sorrowful thing to lose any of the brethren. David led them out and brought them in.

Now, the first thing he does as anointed over all Israel, is that he goes to Jerusalem. "And the king and his men went to Jerusalem against the Jebusites, the inhabitants of the land; and they spoke to David, saying, Thou shalt not come in hither, but the blind and the lame will drive thee back; as much as to say, David will not come in hither. But David took the stronghold of Zion, which is the city of David. And David said on that day, Whoever smites the Jebusites and gets up to the watercourse, and the lame and the blind hated of David's soul ... ! Therefore they say, The blind and the lame shall not come into the house. So David dwelt in the stronghold, and called it the city of David", 2 Samuel 5:6 - 9. He takes the stronghold of Zion, and then calls it the city of David; this is,

typically, Christ securing a place in our hearts. That is what is meant by the stronghold of Zion; it is the saints viewed by God as taken up sovereignly; thus their hearts are to be invaded and occupied. So "David dwelt in the stronghold".

Ques. What is the spiritual meaning of the lame and the blind which are hated of David's soul?

J.T. It is the state of people in those circumstances. David overcomes in spite of those conditions.

Ques. Is it what may characterise men spiritually, that they are lame and blind?

J.T. It is what characterises christendom now; Christ dwells in the hearts of His own, nevertheless.

P.L. Would lameness go with unrighteousness, and blindness with unholiness? "Holiness, without which no one shall see the Lord", Hebrews 12:14.

J.T. Very good. They were hated of David's soul. These elements are repugnant to the Lord; but David took the stronghold of Zion, and then the passage says, "So David dwelt in the stronghold, and called it the city of David. And David built round about from the Millo and inward. And David became continually greater".

W.A.W. What is the significance of Joab going up first? He represented things that were directly opposite to the spiritual or moral beauties seen in David.

J.T. It does not say here that he went up. There is an ellipsis in verse 8 to remind us that his part is not put in. It is very interesting that in this setting what Joab represents has no place. Joab represents ministry on the principle of gift; he was a man of ability. In the corresponding passage in Chronicles, he takes the stronghold and repairs the rest of the city. That is, Joab has to do with the external side of things. It is most important in its place; but there are times in the assembly when gift is out of place; when there may be no need for a word, but it is a matter of what the Lord Himself says or does. So David takes the

stronghold here. It is to call attention to that side; that there are times when it is not instrumentality but the Lord Himself that would impress us. Sometimes in assembly a brother may get up and give a discourse, as if it were a question of gift or ministry, but I think the ellipsis here means that it should be left out, that under these circumstances it is left out for a purpose, and we have to understand why it is left out. The New Translation gives you the ellipsis, and you have to go to Chronicles for the account of Joab's part in the taking of Zion. Here it is a question of what is spiritual, of what Christ is Himself in His royal traits, and that He lays hold of the hearts of the people and indwells them in spite of the conditions spoken of. The watercourse is alluded to, suggesting the Holy Spirit in the hearts of the people of God.

H.A. Following the ellipsis, the passage says, "Therefore they say, The blind and the lame shall not come into the house". Could you help us on that?

J.T. That is a saying; such sayings are spiritual truisms. How abhorrent lameness and blindness are in the house -- every spiritual brother or sister knows that; and one has to judge oneself so that one is not marked by those features.

J.McK. Is the city taken in Matthew 21 in the power of the Lord's personal attractiveness, and are the blind and the lame made immediately available for service? "And blind and lame came to him in the temple, and he healed them", Matthew 21:14.

J.T. Quite so, the lameness and blindness ceased; that is the point. It is when it does not cease, notwithstanding that the power for healing is present, that it is hateful.

Ques. Is there anything at the present moment that would answer to taking the stronghold and dwelling in Zion?

J.T. It is what is going on at the present time. Zion represents the sovereign selection of God for His

dwelling: "here will I dwell, for I have desired it", Psalm 132:14. David understood what was in the mind of God; and what is meant is a dwelling in the hearts of God's people -- that is where He dwells. "He that abides in love abides in God, and God in him", 1 John 4:16. The assembly is the full thought of it, where God loves and delights to dwell. David understood it, and that was the great thought of his life, to provide a dwelling-place for the mighty God of Jacob. "But David took the stronghold of Zion, which is the city of David". And then he gives it a name; he calls it "the city of David".

E. G. It says in both 2 Samuel 5 and 1 Chronicles 11 that David became continually greater.

J.T. That is an important point. And in taking the stronghold of Zion David rises to a type of Christ. Notice how his fame became extended; indeed, it is said of Hiram that he was "ever a lover of David", (1 Kings 5:1), and here it says, "And Hiram king of Tyre sent messengers to David, and timber of cedars, and carpenters, and masons; and they built David a house". Christ dwells in believer's hearts now; Ephesians 3:17. Then the battle against the Philistines in the end of this chapter is to set aside the big religious man that stands in the way of all this.

The next thing is to bring the ark to Zion. The ark represents the power and glory of God. 2 Corinthians brings that in: "that the surpassingness of the power may be of God" (2 Corinthians 4:7); it is not man's power but God's power. Whilst David has all these characteristics of beauty and royalty, we come back to another view, that Christ is the power of God, and the glory of God, that the excellency of the power is not to be of man but of God. I believe that is what is meant in chapter 6, that royalty, great as it is, recognised the ark as the great thought of the power of God in those lowly circumstances. So that David danced before it: "And it was so, that when they that bore the ark of Jehovah

had gone six paces, he sacrificed an ox and a fatted beast. And David danced before Jehovah".

P.L. Do you see that principle in Philippians, Paul referring to the stoop in love of Christ Jesus in chapter 2, and then using all the authority and influence he has to lead the Philippians in joy: "Rejoice in the Lord always: again I will say, Rejoice", Philippians 4:4. Would that be like David dancing before the ark?

J.T. There is a link there. I do not think we have perhaps clearly distinguished in our minds the difference between David, and the ark, and then sonship later on. These are all features of Christ, but then they are also in a sense types of the saints. In chapter 6 there is the idea of royalty giving way; it is seen in David dancing before the symbol of divine power -- Christ the power of God and the wisdom of God.

W.A.W. So David says in 2 Samuel 22:51: "It is he who giveth great deliverances to his king".

J.T. Yes. He was dependent on God, even as king; and he is recognising here with the greatest spiritual intelligence, that this lowly vessel, the ark, was the power of God. No adverse power can stand before it.

Ques. Why have we the detail that David "was girded with a linen ephod"?

J.T. It is to bring out the sobriety that belongs to these circumstances. Linen is a fabric that has great power for absorption of moisture as over against wool, which promotes heat. It is intended to represent sobriety, self-control, in the things of God, for whilst David was so active and energetic, he was sober. As Paul said, "I am not mad, most excellent Festus, but utter words of truth and soberness", Acts 26:25.

H.H-s. Had you any thought in regard to the fact that David brought up the ark? It is not only called David's city, but he wants the ark there.

J.T. It is to bring out what was the great thought of his life. It is the city of David; that is a fixed matter;

now it is to be devoted to the ark; it is to be the area for the presence of God in the excellency of His power. That is what he has in mind; and it seems to me that should be in every one of our minds in our service that in us the power of God is known. Of Simon Magus' exploits it was said, "This is the power of God which is called great" Acts 8:10, but it was but the effect of "magic arts". And Antichrist will come "in all deceit of unrighteousness to them that perish", "whose coming is according to the working of Satan in all power and signs and wonders of falsehood"2 Thessalonians 2:9,10.

R.A. You have referred to three distinctions David the king, the ark, and sonship. You have given the connection as to the first two; what is the relationship of sonship with the thought of royalty?

J.T. That comes out in chapter 7. After all this display of reverence before the ark, David had in his mind that he should build a house for Jehovah. He dwelt in a house of cedar, but the ark was under curtains. It was a right exercise, and he spoke to Nathan about it, who said, "Go, do all that is in thy heart; for Jehovah is with thee" 2 Samuel 7:3. But Jehovah spoke to Nathan that night to tell David he was not to build the house, but that his seed would build the house -- not his son, but his seed. And Jehovah said, "I will be his father, and he shall be my son" 2 Samuel 7:14. That is, it is one no less than God's son that is to build the house. That is the third feature; and 1 Chronicles develops this great thought of sonship, that it is the son that is to build the house. It is Christ viewed in another light; it is not the military man, but a son; the house is to be built with a view to affection.

Ques. What is the thought in "when they that bore the ark of Jehovah had gone six paces, he sacrificed an ox and a fatted beast"?

J.T. Well, it is spiritually the last step. David had the finish in his mind. There was an end to be reached, which is an important matter in our service: shall I reach the end? The oxen had already stumbled and

Uzzah was slain. All that is most serious. Is it to be repeated? Such things have happened in the history of the saints, and it is for me to see that in my case it is not to be repeated; the exercise is to go on to the finish. So he sacrifices "an ox and a fatted beast". It means Christ apprehended in His sure-footedness and steady walk; He does not stumble. And God is able to keep us from stumbling, and present us faultless before His glory. The apostle says, "So that I finish my course", Acts 20:24. I suppose the "fatted beast" would mean that in such an exercise, I am prosperous spiritually.

G.H.M. Do you think royalty is a means to an end? Does it lead on to priesthood?

J.T. Yes; it refers to what is morally great here, in the administrative service of God.

W.A.W. What is the particular element set out in that which despises the deportment of the king? It is said that Michal "despised him in her heart".

J.T. That is common with all of us. Michal is not characterised as being against David; it is said that she loved him; many love Christ today, connecting Him with what is respectable in the world, but when He is seen in reproach they despise Him. This comes out in the way His own who accept the reproach of Christ are regarded. Even the person nearest to you in the flesh may despise you. She is not ready to go the whole way; she looks through a window, that is, she retains her dignity, while he is outside expressing his worshipful regard for God in the ark.

Ques. Is that why she is spoken of as the daughter of Saul and not the wife of David?

J.T. Quite so; it is to show that that element was there unjudged.

W.S.F. In Acts 3 the lame man as healed goes in leaping and praising God. As lame he could not enter the temple, but when healed he not only went in, but was leaping and praising God.

J.T. Peter said to him: "In the name of Jesus Christ the Nazaraean rise up and walk" Acts 3:6, that is, the Man in reproach. And moreover, Peter says, "Look on us". Well, who were they? They were Galileans having no religious status. But in spite of all that the healing comes, and the man walks and leaps and praises God. I think the connection there with what is before us is good.

HEADSHIP SEEN IN DAVID

Psalm 89:19 - 27; 1 Chronicles 23:1 - 6; 1 Chronicles 29:10, 11, 23 - 25

J.T. It may be remarked that we considered royalty in David yesterday, so that it seems as if headship in David would be a fitting subject to follow.

In considering the subject of royalty we proceeded as far as David dancing before the ark as it approached mount Zion. Whilst David rises at times to a type of Christ personally, he also represents the royal feature in the saints, for it is only in the saints we should look for dancing before the ark, which is a type of Christ personally, as the power of God and the glory of God. That is, in occupation administratively with the things of God, we are to serve royally, but we come to recognise that the excellency of the power is of God and not of us. Then it was pointed out that there is an additional feature immediately, namely, sonship as seen in the passage in 2 Samuel 7. Sonship is introduced without Solomon being named, although he is alluded to as the seed of David.

The subject of sonship stands allied with what is before us today, for it is a son who is head. If we are to reach headship, we have to follow this line; that is, we come to sonship, and then we enter on an experience of displacement; Solomon the son is in mind as displacing David, but the displacement really implies merging, as this psalm shows. It shows that David was regarded as a son, for it is said in verse 26: "He shall call unto me, Thou art my father, my God, and the rock of my salvation", and then Jehovah says, "And as to me, I will make him firstborn, the highest of the kings of the earth". So that we have to bear in mind that David is the great governing idea -- David viewed as a type of Christ -- and as we progress to sonship we must not lose sight of him; David tells us himself in 1 Chronicles 28, that he was made "king over Israel for ever", 1 Chronicles 28:4.

So that it is David's throne, but whilst it is the throne of David on which Solomon sits, it is also the throne of Jehovah -- which is to be noted in the last chapter: "And Solomon sat on the throne of Jehovah as king instead of David his father". We are now definitely in the presence of sonship installed on the throne of Jehovah, and it is in this connection that the thought of headship appears formally; David refers to Jehovah as "Head above all". So that, bearing these things in mind, by the Lord's help, we may consider David as accepting the substitution of the son for himself in 1 Chronicles 17. Solomon is spoken of before he was born, in chapter 17 and in 2 Samuel 7, but as he is born our attention is called to him: David calls him Solomon, and then he is prophetically called Jedidiah; that is, he is peace to David, but he is beloved of Jehovah. He is prophetically indicated as one whom Jehovah loves. The prophetic word is what brings the thing home to us in its initial stage; that is, Nathan announces him as Jedidiah, and so we are to understand that the one who sat on the throne of Jehovah, is loved of Jehovah.

S.H. If the thought of rule is connected with what is kingly, would you say what is connected with headship?

J.T. Headship is in wisdom, in allocating responsibility to all the saints and in the ordering of their service: disclosing the wisdom of God. Christ is said to be "made to us wisdom from God, and righteousness, and holiness, and redemption", 1 Corinthians 1:30. He is made that on God's part, and in due course He comes to be apprehended as allocating responsibility, and then as ordering the various services of the kingdom and the house. So David in chapter 23 installs Solomon his son on the throne with himself. The features represented respectively in David and Solomon run on together; and then you have immediately the number of the Levites, thirty-eight thousand, and their responsibility; twenty-four thousand of them to preside over the work

of the house, six thousand for officers and judges, four thousand for doorkeepers, and four thousand singers. That is, the son is on the throne -- David yet on it, too -- and you have the great general thought of the distribution of responsibility to the Levites; so that headship in Christ becomes apprehended in this way. Romans, for instance, brings Him in as Lord, that is, He is in the place of authority, and then He begins to be personally great to us; "much more" is repeatedly said of Him, so that He becomes increasingly great to us morally. In Corinthians, He is "made to us wisdom" 1 Corinthians 1:30, and in that epistle it is said that His head is God: "the Christ's head God", chapter 11: 3. But then in Colossians He is Head to us on personal grounds; He is formally called the Son of the Father's love, into whose kingdom we are introduced, and He is said to be "head of the body, the assembly", chapter 1: 18 that is the full statement; so that the believer learns to look to Him for guidance; we hold the Head. That is to say, we have to do with matters that have never been considered before; well, He comes in in that way, and it is not a question of what is commanded, but of what you will get from Christ at the particular time. As we acquire knowledge of Him as Head, we are never baffled, we get wisdom from Him. Then in Ephesians, He is said to be "head over all things to the assembly" (chapter 1: 22); that is, you see the full bearing of His headship.

Ques. Do you connect vision with headship? I was thinking of the expression, "Where there is no vision the people cast off restraint", Proverbs 29:18.

J.T. A vision is very special -- something additional to headship. We have commandments which are the test to us, as set out in Romans and 1 Corinthians in the main; but then Colossians is headship; Christ is the Head of the body, and as we reach that ground, we learn to look for fresh living impulses affording

light, guidance and general resourcefulness resulting in increase with the increase of God.

P.L. Would the test case at the beginning of Solomon's reign in regard to the two women suggest that line of things?

J.T. That is a good illustration of what we are saying. In 1 Chronicles sonship is passive, as you might say; it is Solomon coming into view and being recognised. But in 1 Kings it is active; the case of the mothers of the children coming in after David died, is a test case. It is a question of bringing out headship, the wisdom we can rely on in Christ. Such cases come up constantly. There are commandments, that is, great general principles and precedents, but then, there are difficulties not hitherto encountered, and these require fresh light from the Lord.

P.L. Yes, questions that involve light. Headship involves the solution of such questions, and therefore requires spiritual instincts in us as much as light and intelligence.

J.T. Quite so. You find that Solomon spoke of life in all its features; I mean, life in its lower grades, animal life and vegetable life; so that as Head, the Lord deals with various movements and phases of life. Difficulties arising, there are great general principles to go by, but we need something which the Lord alone can give, and hence we go to Him as Head. Thus all becomes plain and there is general edification and increase.

P.L. So that the varied forms of evil in satanic opposition are divinely allowed to lead us to draw upon the wealth of our Head in resurrection?

J.T. That is the thought. So those two mothers bringing the child may be viewed as applicable to any assembly trouble. Through headship there is discernment as to who is the mother of the child; that is to say, maternal exercises and affections are manifestly a guide. Those that are concerned about the saints can

count on this; and they will desire that none should be lost, nor suffer damage.

J.C.M.W. With regard to David in 2 Samuel 7, would you say a word as to Nathan's message, and why he is brought in?

J.T. Nathan is the prophetic side. We have already alluded to him as indicating Jehovah's love for Solomon. But now he concurs with David as to his exercise, evidently without seeking the mind of God. David thought he would build a house for Jehovah, and Nathan said, "Go, do all that is in thy heart, for Jehovah is with thee" 1 Chronicles 17:2. But apparently Nathan was below his office; he was simply concurring in what the king suggested, whereas his office was to furnish the mind of God. However excellent our exercises may seem to be, we must have the mind of God; and so the word of the Lord came to Nathan that night. Adjustment was needed, and so he tells David that he is not to build the house: his seed -- who should withal be Jehovah's son -- would build the house. Therefore, the thought is impressed upon us prophetically; it is a way that God has of impressing us. Beyond the mere statement of a thing, a prophet impresses you with it as the mind of God. David accepts it at once, and in the light of the prophetic announcement by Nathan he goes in and sits before Jehovah. He is not resentful, on the contrary he accepts the mind of God thankfully; he moves in the light of sonship, for in truth it applies to himself, according to Psalm 89. So he went in and sat before Jehovah; he has liberty not only to go in, but to sit before Jehovah.

W.T. I was wondering whether Proverbs would give us the details of what you are saying, where a son receives counsel, that he might know instruction and wisdom. Then, in the Song of Songs we have Solomon's communications in love, and the outcome in both books is that there might be a counterpart for Christ.

J.T. just so; in truth the whole book of Proverbs enters into our enquiry today; for, as Colossians says, the Father has "translated us into the kingdom of the Son of his love" Colossians 1:13, and it is in that setting you get headship. The epistle goes on to tell us that "he is the head of the body, the assembly" Colossians 1:18. The book of Proverbs leads on to headship, opening up wisdom as applicable to various conditions with which we have to do.

W.F. Would the prayer in Colossians 1 be in line with what you are saying? -- "That ye may be filled with the full knowledge of his will, in all wisdom and spiritual understanding", verse 9.

J.T. Yes. We have to come to it, to get as it were beyond commandments, and yet not beyond them, for principles always stand. It is more important really to retain the principles than the persons with whom we are linked. John would stress persons; and they are all great persons -- a hundred and fifty-three great fishes. But without minimising the value of the saints, the principles come first morally, and if we put the persons before the principles, we shall probably lose both. We may keep the persons, but we will keep them to their loss and ours too. The levitical family of Gershon had to do with the curtains of the tabernacle and such features, which would mean the principles governing us; whereas Merari had to do with the boards and the pillars and such things, which refer to persons.

A.N. Would you say that the only way in which persons can be preserved is by being true to the principles?

J.T. That is right. We may preserve them literally by putting them before the principles, submerging the principles to keep them, but in truth we do not preserve people in this way: they can be kept according to God only by maintaining divine principles in relation to them. Faith would maintain the principles at all costs.

A.N. In connection with Levi in Exodus 32, when it was a question of principles they used the sword,

but ultimately it became the preservation of the people.

J.T. Yes. The use of the sword there, as you say, was to maintain principles. They slew the persons, but in maintaining the principles they maintained the whole position for God.

W.S.S. In connection with the thought of headship, I would like to ask as to the way in which it is reached. In the case of David, he had been through the conflict and was victorious before the thought of headship came into view.

J.T. Already you have Solomon in a small way. First, you have him announced prophetically in chapter 17 of this book and chapter 7 of 2 Samuel, but in chapter 12 of 2 Samuel he is born, that is, he is there is a small way. He has come upon the scene after great suffering on David's part. What will David call him? He called him what fitted in with his own state at the time; he called him by a name signifying peaceful. But the prophetic announcement comes, that he is "beloved of Jehovah". Those are two elements in the soul that lead on to headship.

W.S.S. I was thinking that the principles that have been spoken of had been settled in the conflict of David prior to this time.

J.T. Well, they had been settled to a point, but much in this respect transpired after sonship was announced in 2 Samuel 7. David immediately has to enter on fresh wars, and before the birth of Solomon there is his own great crime, which he fully owns. Then, after the birth of Solomon, you have the terrible sword of Jehovah in David's own house: the sword should never depart from his house. He had to learn that, and go through the awful experience involved in Absalom's rebellion, bringing out very great principles. So that you have the thought of sonship in a small way, and prophetically, and then it is gradually developed; and what is really in view in 1 Chronicles is to bring us on to the fulness of it. First he is on the throne alongside

of David; David is still on the throne in chapter 23, but in the end of the book David dies. But for the full type we have to regard the death of David rather as sonship in him, merging in Solomon, that is, from the standpoint of Psalm 89; thus we have come on to the full thought of headship in Christ; that is, He is on the Father's throne, but He is there as the Son.

A.H.G. In speaking of Solomon introduced in a small way, were you linking that up in your mind with the apprehension of Christ as Head in Romans?

J.T. I was. He comes in there informally, but nevertheless forcefully. It is the "much more" of chapter 5; it begins to grow with you. Romans begins with sonship; it is the gospel of God's Son, and in the early part of chapter 5 we have received the reconciliation through the death of God's Son. He is there in that way, but it is the "much more", I believe, that begins to dawn on you, that this Person who is your Saviour, is the One you can turn to in everything; hence in chapter 7 we are to be to Another, who has been raised from among the dead.

W.F. Would it be in line, that in the latter part of chapter 5 the new Head comes in in contrast to Adam?

J.T. Yes. It is the "much more"; you can reckon on all that is needed being found in Him.

W.S.S. So the "much more" would link on with the last chapter of 1 Chronicles. You have Adam to begin the book, and Christ in type as Son at the end.

J.T. That is it. In the end of the book you see how the line runs on; it is the son on the throne, and not now the throne of David, but of Jehovah. I think it is the first time you have the expression, "the throne of Jehovah".

J.McK. Why is it on the throne of Jehovah that royal majesty is vested in Solomon? Is that the thought of the merging you spoke of?

J.T. Yes. It is to stress the full thought of sonship. Solomon being still young, it is not a question of

maturity, but the carrying forward of sonship. From the time of its introduction in this book the idea of sonship is growing in your mind, until you come to its fulness, and you have such majesty as had not been before; later on in Solomon's reign you see it even more fully. It shines in the building of the house and the setting up of the service of God there.

J.McK. Would you say a word as to the difference between royalty and majesty?

J.T. They are very nearly alike. The word for royalty is simply that it is kingly, and the idea of a king is a man who is able and can do things. So we begin to see it in Christ, how He did things, with what dignity He did them, the unselfish dignified power that marked Him in doing them -- you have all that allied with majesty. Peter says, "having been eye-witnesses of his majesty. For he received from God the Father honour and glory, such a voice being uttered to him by the excellent glory: This is my beloved Son, in whom I have found my delight; and this voice we heard uttered from heaven, being with him on the holy mountain", 2 Peter 1:16 - 18.

G.M. Do you get this thought reflected in "the princes, and the mighty men" here?

J.T. Just so.

Rem. They submitted themselves to Solomon.

J.T. "And all the princes, and the mighty men, and all the sons likewise of king David, submitted themselves to Solomon the king". All such princely power is seen submitting to this supreme power. It is not merely official, it is superior. Anyone who saw the Lord Jesus on the mount would perceive this superiority in Him owned as Son. Peter expresses this in the passage just quoted.

Ques. Do I understand that in headship we have all the resources of wisdom and that in what is prophetic we have the mind of God for any given moment?

J.T. Yes. Nathan represents this side of prophecy; he brings in the mind of God at any given time. You do get "the book of Nathan" mentioned, but it is not extant; his was current prophetic ministry, the mind of God for his time. So when David sinned, Nathan spoke his parable and said to David, "Thou art the man". It is the present moment with Nathan. Then, when Solomon is born, it is said that God "sent by the hand of Nathan the prophet; and he called his name Jedidiah" 2 Samuel 12:25; that is a present thing. It is a great matter to have a prophetic ministry of this kind. It means that the truth for the moment is driven home as from God; there is power in the ministry of prophecy, compare 1 Corinthians 14.

Ques. Would you say that it was kingship when Jesus spoke to Saul of Tarsus on the way to Damascus, and headship when he sent Ananias to speak to him?

J.T. Just so, although I think we might really include the thought of headship in the word to Saul: "I am Jesus, whom thou persecutest" Acts 9:5. His body was implied, but then the situation in Damascus was complicated, and it fits in, as you suggest. But the Lord's authority is evident in each case. Today constant difficulties arise involving complications which are the result of local conditions among the brethren, so that there is always something to adjust. The Lord says to Saul, "enter into the city, and it shall be told thee what thou must do" Acts 9:6. But then, what is in the city? If we have to do with any meeting, what is in the meeting? Here is a matter to be settled -- is there a priest there? Was Ananias a priest? Could a convert be entrusted to him -- an "elect vessel" indeed, in his early stages? No, and yet the Lord says, "enter into the city". He did not say, Go to Ananias. He had something in the city; the Lord will see to that, He controls it, and if any meeting has to deal with a complicated matter He will qualify the brethren, as they are subject, to deal with it. So He goes before and speaks to Ananias; He calls

him by name and he hearkens -- meaning that the Lord knows the saints by name in the meeting. He tells him about Saul and says, "go into the street which is called Straight, and seek in the house of Judas one by name Saul, he is of Tarsus: for behold, he is praying" Acts 9:11. What a subject that is for a priest! A new convert, and he is praying, and the Lord is sending him to him. But Ananias did not move as a priest. He said, This man is so and so; he went back to earlier history, but earlier history is nothing, it is what the man's state is now. And the Lord says, "Go, for this man is an elect vessel to me" Acts 9:15. He adjusted Ananias, and Ananias went and acted as a priest. So, as you take up things locally, the idea of wisdom or resource comes in there, in the way the Lord prepares us for serving others.

A.N. If a local difficulty is prolonged, would that indicate any defect on our side, as to our condition? The resources are there in the Lord as Head, but evidently we are unable to get the benefit of it. Why is that?

J.T. That leads us to what we are seeking to understand. If we have come to the idea of Solomon in a small way in our souls, even in the small way of 2 Samuel 12 as a babe, he suggests peace to us. That is one great feature leading up to the good of headship. Are there sons of peace? The Lord stresses the thought of "sons of peace". You can have no assembly features aside from "sons of peace". That is what David meant in naming the child Solomon; he saw peace in the child. But then alongside of that, he is "beloved of Jehovah", and that is another element. If I have these in my soul, they will help me to make room for the Head. I am a son of peace and I apprehend love. The Father loves the Son, and He loves all that are related to Him as sons; for as we have often remarked in regard to "Thou art my beloved Son, in thee I have found my delight": it does not say "all my delight"; there is room left for all the saints, and we come into that.

The more we come into those two thoughts, the more room is made for Christ as Head: the thought grows on us. David went in and sat before Jehovah in the liberty of sonship. Any of us can do that, and so he moves on until -- according to 1 Chronicles 29 -- the son is on the throne in absolute dominion; and we may be sure that if the Lord has right of way, every matter will be settled. It is because He does not get His way that matters locally are prolonged and not settled. Solomon sat on the throne of Jehovah, which means absolute dominion for sonship.

W.S.S. David, we may say, faced every difficulty, and the result of that was that in 1 Chronicles the truth of sonship came to light.

J.T. Just so; he is a man that is effective in that way; but then, these elements come into our souls, the element of peace and of being beloved of the Father. Jehovah said of David, "I will make him firstborn, the highest of the kings of the earth", Psalm 89:27. That is the idea; sonship applied to David and is now, as merged in Solomon, seen absolutely dominant in the end of chapter 29 -- every power is subject.

A.H.G. You referred to headship in Corinthians -- I was wondering whether you linked that up in your mind with what you were saying as to difficulties.

J.T. That epistle shows how difficulties are met; they are met in wisdom; wisdom is introduced at the outset in that epistle.

J.C.M.W. Would chapter 23 show that the gathering of the princes, priests, and Levites is essential for the gain of headship?

J.T. That is what we ought to seek to get clear. Chapters 23 to 27 are set directly in relation to Solomon as on the throne with David. That is, David is still there, but Solomon is also on the throne, and the first thing you get is the numbering of the Levites and their work allocated, and then, speaking in a general way, you get the number twenty-four. I believe that number

has to be understood if we are to understand headship. It is, as it were, double what you had before. The first twelve would be Moses, as I understand it; that is, applying the thought to the New Testament, the first twelve is Romans and Corinthians. The thought of headship was suggested in Moses, but in general, it is in the second twelve that I apprehend headship. I believe the second twelve is not understood. We can understand the commandment, but to have something beyond that, something additional that is always available, is what we do not understand, and that is what runs right through all these chapters from 23 to 27. You have the priests divided under that number, and the singers, and the doorkeepers and the military; they are all under that number. That is, everything is not only dominated by commandment, but by the additional thought of wisdom. You have wisdom in sonship now on the throne in Solomon alongside of David -- that is the additional thing. Both had existed in David, but now they are merging in Solomon, who represents fully the thought of sonship.

N.K.M. Why are we so lacking in the understanding of headship?

J.T. I think we do not keep near enough to the Lord; we are not enough in personal touch in making known our requests and holding converse with Him about matters. It begins in a small way, as I said before, but it grows until He is absolutely dominant. David dies, and Solomon is on the throne of Jehovah.

N.K.M. Would you see it set forth initially in Mary of Bethany sitting at His feet, and then anointing His head?

J.T. Yes, she embodies the thought. On the mount of transfiguration, Luke 9, the word was, "Hear him", and Mary is the example of that in chapter 10; she is listening to what He is saying.

W.S.S. Is it also a question of the sanctuary? Would the second twelve be learnt there?

J.T. That is what David had in mind. As soon as Nathan's word comes to him about sonship, he goes into the sanctuary and sits there.

W.S.S. I was thinking of the psalm read. In the third book of Psalms, where they are mostly by Asaph, the sanctuary is prominent. In the first psalm of the book the writer goes into the sanctuary.

J.T. This Psalm 89 is by one of the four wise men, Ethan the Ezrahite. It is an important psalm in that way. Ethan is eclipsed by Solomon, who is said to be wiser than he, 1 Kings 4:31; but he is not resentful of this. He is speaking about David, and his supremacy. He would fully recognise the superiority of Solomon's wisdom.

P.L. Have we that in Colossians? "Let the word of the Christ dwell in you richly, in all wisdom teaching ..." Colossians 3:16 -- would that be the place that Solomon has? And then, "... admonishing one another, in psalms, hymns, spiritual songs, singing with grace in your hearts to God" -- is that the language of Ethan, who has been eclipsed by Solomon, but as still rejoicing in him?

J.T. Just so. The wisest submit to Solomon; he is superior, no one can compare with him, and I think, as was remarked just now, it is a question of going inside, as in the third book of Psalms. The commandments are written down; we must stand on them immovably in maintaining for God, but then, there is the additional twelve, and I believe that is what David meant. When Nathan announced sonship, David went in and sat before the Lord. We do not follow that example sufficiently.

P.L. Are we amongst the additional twelve in the Colossian epistle? Paul and Epaphras of the sanctuary in their prayers, and Tychicus and Onesimus the beloved brothers, and then Luke the beloved physician. All these would be in the acknowledgment of headship?

J.T. Yes. It implies liberty of approach, so that

we may be near the Lord, so that His mind is conveyed to us. David went inside and sat there. It is not exactly a priestly position, for the priest stands in the house, as serving; Psalm 134. But the son sits, and in sitting he speaks beautifully; he is pleasing to God. Headship involves Colossians and Ephesians. We are to be "filled with the full knowledge of his will, in all wisdom and spiritual understanding" (Colossians 1:9); and the first prayer in Ephesians is that we might have the "spirit of wisdom and revelation in the full knowledge of him" (Ephesians 1:17); and then, that we might be "strengthened with power by his Spirit in the inner man", Ephesians 3:16. These are conditions in us that enable us to be inside to gather up divine thoughts; and you make them effective as in the assembly. David tarried there. What impressions would come into David's soul as sitting before God! Referring back to chapters 23 to 27, one would like the brethren -- as they have opportunity to look into them, because they bring out what headship implies, how all the brethren, old and young, are considered. In the instructions as to the Levites, for instance, you will find the young are specially provided for, as at the end of chapter 24, "These likewise cast lots just as their brethren the sons of Aaron before David the king, and Zadok, and Ahimelech, and the chief fathers of the priests and Levites, -- the chief fathers just as the youngest of their brethren" 1 Chronicles 24:31. Then again, in the next chapter, "they cast lots with one another over the charges, the small as well as the great, the teacher with the scholar" 1 Chronicles 25:8. That is to say, headship does not restrict itself to what there may be manifestly in the meeting. You may have brethren of age and experience, and it is manifest that they have been approved; but then there are potential elements in the meeting, there are young people who have not proved themselves -- but headship will provide for them. We need them, for if there are no young the testimony will die out.

C.W.D. Is it right to assume that ability for headship is in germ in the young?

J.T. Certainly, it is there potentially as soon as one receives Christ.

P.L. "Give this one the living child" 1 Kings 3:27 -- is that wisdom taking account of the potentialities for God?

J.T. That is right; potentiality is a great feature in the things of God. It is confirmed in the measure of the manna, an omer for every person in the house, old and young the same measure. Full-grown persons would eat more than the young children, but in the mind of God, the young children were to be of that measure, and as the meal was finished there was none over.

W.L. How are these potentialities to be fostered and developed in our local companies?

J.T. These chapters provide first of all for them. It is a great step in advance when young brothers and sisters are given to understand that they are not mere members of a congregation with no responsibility, but are actually covered by this number twenty-four. It is wisdom's ordering, for it follows the statement that David "made Solomon his son king over Israel". A young person ought to see that it gives him dignity in responsibility. It is the order of wisdom, and if we are in our places in it, we shall see how perfectly it works out.

We may notice that after the idea of the number twenty-four is fully set out, "David assembled all the princes of Israel, the princes of the tribes, and the princes of the divisions that ministered to the king, and the captains over thousands, and the captains over hundreds, and the comptrollers of all the substance and possessions of the king and of his sons, with the chamberlains, and the mighty men, and all the men of valour, unto Jerusalem. And king David stood up upon his feet ..." Throughout these two chapters David speaks in great power and wisdom. The great thought

of headship is in his mind; he speaks of God as Head, and Solomon the son is seen on the throne of Jehovah. It is now in the Son and is dominant: it is, in type, Christ glorified embodying and establishing all that came out in Him in suffering here on earth.

Ques. Why do we get the number twenty-four in the Revelation?

J.T. The allusion is to this section. The position is that John is called up into heaven. God is about to resume His relations with the earth, and the throne is marked by the rainbow, and so forth. The allusion is to Genesis 9; it is God's relations with creation. But then, if that throne had been introduced in Genesis 9, you would have had no twenty-four elders. God was there, but the twenty-four elders were not there. The allusion is to this section; the twenty-four elders allude to the knowledge or experience acquired with God in the course of His testimony; In Revelation 4 He has the full result of His testimony around His throne. The elders know what to do and what to say; they can give an account of things not otherwise understood.

Ques. Is that the great idea of headship, that you know what to do?

J.T. That is it. The twenty-four elders represent it as having had experience with God in the course of His testimony, of nearness to Him so as to have acquired a knowledge of His mind.

J.McK. In chapter 28, David committed to Solomon the particulars and design of the house and the porch, including the mercy-seat.

J.T. I am thankful you mention that. The time has come for it now, and it is all handed over to Solomon. You get no such unfolding as this anywhere else in the types. It is not like Moses; things were shown him on the mount. David had this by the Spirit, verse 12. Then, added to that, the dedicated things in chapter 26; every dedicated thing, whether of Samuel, or Saul, Abner, or Joab -- every dedicated thing is there; they

are held by the store-keepers. There are the doorkeepers and the treasury-keepers, those that look after the dedicated things, so that nothing is lost, everything dedicated is available for service.

Ques. Does the blessing of Asher in Deuteronomy 33 show how what we have been speaking of may be maintained? "Asher shall be blessed with sons; let him be acceptable to his brethren, and let him dip his foot in oil. Iron and brass shall be thy bolts; and thy rest as thy days". Deuteronomy 33:24 - 25

J.T. He is blessed with sons. And if you connect that with his blessing in Genesis 49, it is remarkable how it refers to both subjects -- royalty and sonship. He is said to yield royal dainties, and now he has sons.

P.L. Does the thought of the Lord's Person on which the Spirit of God has shed such light of late, link up with all this that had been in reserve coming to light when Solomon gets his supreme place? The light of His Person as revived and stressed at the end throws peculiar lustre upon every feature of the truth.

J.T. Hence the great need of being subject to Him so that we get the full bearing of what He is bringing before us. Every one is subject to Solomon here; there is no adverse thought at all, and if that state of things can be maintained amongst us, the Lord will do great things for us. If sonship is dominant there is great scope for the unfolding of the mind of God.

Ques. Is that what was in the apostle's mind in pressing in Hebrews the greatness of Christ as the Son, in contrast to everything else?

J.T. The sonship of Christ is the great distinctive feature of Hebrews. In the first chapter His greatness is filled out from the Old Testament, showing how God honours the Old Testament.

THE MAN OF OPENED EYE

Mark 8:22 - 26; Numbers 24:1 - 9

I wish to speak, dear brethren, about eyesight. This section of Mark is characterised by intense feelings on the part of Christ, in regard of conditions which He found in men whom He sought to serve. In John we have a corresponding section of intensified feelings on the part of the Lord, that is, chapters 11 and 12, feelings mainly occasioned by pressure upon the family of God; but Mark has men as such in mind, and the Lord here as serving them and feeling the state in them occasioned by sin. In chapter 7 we have a man who could not speak right and could not hear: the Lord sighed in regard of him. Then, in this chapter 8, the Pharisees asked for a sign and He sighed again. Then we have this blind man -- presenting a different condition to that in chapter 7.

I read the passage so as to link it on with Numbers 24, as calculated to amplify what we find in Mark 8. The subject is of the deepest importance; for we have to do today with peculiarly darkening influences, such as perhaps have not existed before; and hence the greater need for eyesight, a clear vision. If the visibility is bad, there is all the more need for power of vision; and the horizon today is terribly darkened, the darkness being intensified, so that it may be felt, and is felt, by those who are with God. Throughout Scripture you find allusions to the danger of poor sight. Peter speaks of some with whom certain features are not found, and says, "he that lacketh these things is blind" 2 Peter 1:9. They are nominal christians, perhaps real christians, but they are "blind, and cannot see afar off", and have forgotten that they are purged from their former sins, a most distressing state for any nominal christian to be in. Peter shows that it is because of their not having certain features in their faith, such as virtue, knowledge, and

so forth. They are persons who "cannot see afar off", and that raises the question as to the extent of our horizon.

In our meetings for prayer, for instance, do we include the whole field? It is said that the Lord bought the field, because of what was in it, and He is operating in it and looks for co-operation from us, and in no way can we co-operate more effectually than in prayer, and for this we must learn to include the whole field to enlarge our perspective. Then, another thing which is suggested in not seeing afar off, is the want of occupation anticipatively with the future.

You will remember the distinction made in 1 Samuel 9:9 between a "seer" and a "prophet". Those who at that time were called prophets, were in earlier days called seers, that is, persons who saw. Not persons who went about the world to see the scenery; the Spirit of God attaches no importance to that whatever. The men of faith were not occupied with such things; they looked at spiritual things. We are told that they saw the promises afar off and embraced them (Hebrews 11:13); they looked for a city too, we are told, and the Lord Jesus said of one of them that he "rejoiced to see my day: and he saw it, and was glad" (John 8:56); he saw it afar off. So that the idea of seeing laid hold of men, and men who saw things were subsequently called prophets.

These remarks will lead you to see what is in my mind, and also, I hope, will lead to an enquiry as to our practical eyesight; how we look at things, and even if our horizon be limited, whether we see the limited sphere clearly; even if it be a local matter to be settled or adjusted. That we may see and feel the difficulty is one thing, but to see all the circumstances attaching to it is another matter. The Lord would have us to see "all things clearly".

I want to point out from this scripture in Mark, how concerned the Lord was as to this matter; for Mark is building up circumstances that enhance the testimony,

that is the preaching and the teaching; and he presents the Lord as intensely concerned as to these cases of hearing and speaking in chapter 7, and of seeing in chapter 8. He takes the blind man outside of the town. If I have my eyes opened in the town I am apt to be influenced by what I see. Things are extremely irregular in the town; in the country things are ordered generally as coming from the hand of God. The creation of God is perfect in itself, and would never stumble or mislead anyone. A city will; a city is calculated to entangle; it is a formation that the devil has had to do with. The first city was built by Cain, and you may be sure Satan had a hand in that. When a murderer is occupied in building a city Satan makes some suggestions as to it, which would mean fall-traps for men. The cities are full of those things, and if one gets his first view in the city he will get a wrong one. It is no such view as God intended for a man. He never intended modern cities as proper places for believers; they present the very opposite.

So the Lord took the man outside of the town, and He put His hands upon him. I wish you to notice how important this particular case is. The details are remarkable, and they point surely to far more than the mere opening of the eyes of one man in the far-off village of Bethsaida in Galilee. They have a worldwide meaning. The details refer to what the Lord is doing now, and what He has been doing for centuries, that is, laying hold of persons, of men and women for Himself. "He laid his hands upon him", not His hand only, but His hands; it is His complete committal to that person. He secured the person, and secured him as useful, not to be a stumbling block, nor as a blind man who leads the blind so that both fall into the ditch. The Lord intends to secure this man as one that sees, and can go straight ahead according to God, so that others may follow; for that is the thought in one seeing. So He lays both His hands on him, and

spits upon his eyes -- a remarkable thing as entering into the importance of this miracle of the Lord's. Then He asks the man if he sees anything; a very good question, a question which one should always ask oneself, and a wholesome question to ask the brethren too. What do you see? Do you see anything? The man answers and says, "I see men". Well, that is good, to see men is better than seeing the town they built; the town will be destroyed, the cities of the nations are to fall, but men are to be secured for God. He says "I see men", but then, is that all? No; he says, "I see men as trees, walking". Well, that shows a defective vision; that is poor sight. It is not that the men were actually like trees, but they were seen "as trees". It is not the normal visibility that is in question, but the power of vision.

We have to see to this matter, dear brethren; and in speaking thus, one is led to say that there are things constantly coming up among the people of God that require clear vision, and in nothing is it more necessary than in conflict. One could cite instances in conflict where men thought they saw just a shadow when it was an army, as in the case of Abimelech; Judges 9:36. Well, it is a very serious matter to think an army of opposition is just a shadow. How defective such sight is! how disastrous it must prove! Then, too, in looking into matters, how important that we should be able to see round a thing. This man says, "I see men". It is good so far to see men, but how do you see them? One of them is, perhaps, your father: he is much bigger in your eyes than in those of others; but you think he should have the leading place in the meeting. Or perhaps you would claim this for your brother or husband. You think the brethren are belittling, but the truth is that you are thinking your husband's gift is more than it is. Others do not see him as you do; you see him out of proportion to his real stature. On the other hand, others might see him as a dwarf -- their eyesight

is poor, too; but you see him out of proportion to what he is. So, in many, what is needed is a sense of due proportion. We all are essential to the testimony, but if our sight is not good, we shall err in judgment and may also mislead other people.

Hence the Lord touched this man again; He "put his hands again upon his eyes". He will not leave any of us in this half-blind state; He needs us too much. The Lord is very urgent about this matter. Here He puts His hands upon him again, and now the man says he sees distinctly. It is the second touch that most of us need. Most of us are content with the first touch. There is often what is spoken of as a second conversion; sometimes a third is needed, but the second is usually confirmatory. As Joseph said to Pharaoh, "The thing is established", Genesis 41:32. The second touch establishes you: you want to be clear, and to see whether that brother, or husband, or father is as big as he seems. If you do not you will be a hindrance, especially in matters that require careful attention.

So the Lord put His hands upon this man a second time, and "he saw distinctly" as it should read and "... saw all things clearly" not only men but things. Take any case causing anxiety to the saints: Am I able to gauge all its phases, and come to a true judgment of them as before God? I can have no useful part in the care meeting, no part in the government of the assembly, unless I see all things clearly. A judge on the bench is bound to look at a case all round, and weigh things and see what is wrong and put a name to it. This man "saw all things clearly", and the Lord says, Do not go into "the town" again, the idea being that the town confuses and distorts; things are not right in the town; truth is called error, and error is called truth. The newspapers and other such mediums distort the truth, and lies are propagated. So the man is not to go into the town, he is to go into his house; that is the place to go to first, to get everything regulated; seeing all things

distinctly, you do not see your relatives out of proportion, but just as they are. You know they are not like trees, and you would not assume that they are such in the assembly.

Well, I want to show you how Balaam's history illustrates all this. This is the third blessing or prophecy of Balaam; there are four of them. Some of you perhaps may not know his history, but it is well known to most of us, and I only wish to touch on what bears out what I have been saying. In Numbers 23 you have his two first pronouncements, and you will discern that in making them he was governed by double motives. He was there for the "reward of unrighteousness", 2 Peter 2:15. He was hired by Balak to curse Israel, and the reward of unrighteousness was in his mind, and what he would like to do was to curse Israel. As is often the case in matters that we have to deal with, we pre-judge them and we would like that judgment to go through.

I am only speaking of Balaam as an illustration. He was a wicked man; but for the moment, he is under God's hand in a remarkable way. He left his place in Syria as a hireling, pretending that he would not say anything that God did not wish him to say. How often it is so with us! We say that we would not think or say a word that God does not wish us to say, and yet we pre-judge a matter, and we wish the thing to go according to our pre-judgment. But God is standing in the way, and He will not let it go that way. So what you find with Balaam is that God met him. You cannot overcome God. As you pre-judge a matter, He is standing athwart your judgment, and hence it cannot prevail. And Balaam's did not. Instead of cursing he is obliged to bless Israel.

The second time he also goes to seek enchantments, because he wanted his own judgment to carry and earn the reward of unrighteousness; but Jehovah met him and put a word in his mouth, and he has to bless

again. That is, God is forcing him to do what he did not wish to do. We are not stronger than God; my judgment is not going to be carried, something else is, and that leads me to this chapter. It says, "when Balaam saw that it pleased the Lord to bless Israel". What a fine day that was! The thing is clear now; his pre-judgment is simply to be cast to the winds. God has another mind altogether, and God is stronger than we and He carried His thoughts through. It may take time, but we may as well make up our minds that He will have His way. Balaam saw that, and seeing it he did not seek enchantments any more. Thoughts that led to my pre-judgment of the matter have to be given up. Now it says, "he set his face toward the wilderness". That is a sure sign under those circumstances. That is a spiritual touch; I do not say that Balaam was a spiritual man. He was not; the New Testament tells us he was a wicked man, and so does the Old, but for the moment he is held under God so that he actually comes to God's way of thinking. Such is God, and how encouraging it is to pray to God. If He can turn round a wicked man like Balaam, imbued with the greed of reward, He can turn anyone -- surely He can turn a christian, and He is doing it in many instances.

When Balaam saw that it was God's mind to bless Israel, he did not seek enchantments any more; he turned his face to the wilderness. There is nothing there to allure the flesh, there is no reward of unrighteousness there. What is there? What a view was in the wilderness! The only view worth seeing in the whole world today is what is seen in the wilderness, and that is the people of God dwelling "according to their tribes". You will understand I am not speaking locally, I am speaking of the true meaning of the terms, and there is nothing at all in this world worth going to see but the people of God dwelling according to their tribes. What does that mean? It means the saints dwelling assembly-wise; it means the saints dwelling

in love. There is no greater sight in heaven or on earth than that, and it is to be seen today, thank God! Balaam saw it, and he stresses the fact that he saw it. It is for me to see it, it is for you to see it; it is for me to have eyes opened to see and appreciate it, to go to the highest point and see it. Balaam did so: "he set his face toward the wilderness. And Balaam, lifted up his eyes, and he saw Israel abiding in his tents according to their tribes; and the Spirit of God came upon him". This is the first time you have this about Balaam. God can so bring a man round to His thoughts that the Holy Spirit Himself acts upon him. It is wonderful victory! It brings in the power of God, by which we can overcome the greatest difficulties in assembly matters.

Now we see that God is not only bent on blessing His people, but we see the people are so beautiful, so attractive, so lovable, that God Himself blesses them. Is it not right, beloved, to think of God loving what is lovable? Surely it is; and Balaam is led in the power of the Spirit of God to see what is lovable. God has those in the wilderness today, amid the general apostasy and darkness that there is, in a simple but true way, what answers to Israel abiding "according to his tribes". There are twelve of them; which implies that in our meetings, as we dwell together in love, we embrace all the saints. It is a Colossian thought. We love all the saints; we are not unduly local, we are universal in our view. I embrace in my affection every saint on earth every gathering certainly -- but everyone who seeks to walk in the commandments of the Lord, as loving Him. That is the idea. Those truly of the assembly are dwelling in that way, not simply so many christians living in a certain place, but dwelling "according to their tribes".

Then Balaam begins to say things authoritatively. "He took up his parable and said, Balaam, the son of Beor hath said, and the man whose eyes are open hath said: he hath said ..." Those three expressions "hath

said" are authoritative, as you will notice in the better translation. The point is, not that he had said those things, but he is saying them. Instead of "hath said" we should read "saith", as in the New Translation. It is the first time he uses this word, evidently it is because the Holy Spirit is upon him; if I have the Holy Spirit upon me I can speak authoritatively. Balaam uses it three times over. He is speaking all the time about the saints. Sometimes speaking about the saints is criticised. Heaven is occupied with the saints. As God looked down from heaven in a former time to see if there were any good, so He looks down today, and what does He see? He sees, as it were, "Israel in tents dwelling according to his tribes". It is delightful to God. Were you to hear the conversation in heaven, you would hear much about the saints. There would be no doubt much about Jesus, for He is worshipped and honoured as God there: He "who is over all. God blessed for ever"! Romans 9:5. But there is a great deal of conversation in heaven about the saints. One repenting sinner causes joy in heaven; how much more joy is there as you have a hundred or a thousand saints sitting together in love! There is nothing to excel it in the whole universe. I am speaking now of creatures, of the saints dwelling together in love, that is, abiding according to their tribes.

Balaam, goes on to say, "the man whose eyes are open". Notice how he mentions this. I believe the idea is he had had his eyes shut to the beauty of Israel, but now they are open; that his eyes were shut would mean that his will worked. He would wish to curse the people; but now his eyes are open, and he accepts God's purpose to bless, and the Spirit comes upon him as he accepts it. So it is that as we abandon our pre-judgments and our own thoughts and leave ourselves open to God's thoughts about His people, we see all things clearly and are in a position to make authoritative pronouncements. We do not traduce the Lord's people, we speak well of

them, and that is what happened here. So the speaker goes on to say, "which heard the words of God". The words of God are entering his ear. He heard them, and moreover, he says, "who falleth down", that is, he is eclipsed as to himself. He has renounced all his own pre-judgments and thoughts, and he is now in the presence of God. What a change! How God would speak! And so it is as to all matters with which we have to do, when we get into God's presence, and get the "vision of the Almighty", "from the top of the rocks".

Then he goes on to say, "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! As the valleys are they spread forth, as gardens by the river's side, as the trees of lign aloes which the Lord hath planted, and as cedar trees beside the waters". Look at that beautiful description! One would dwell upon it; heaven dwells upon it. It is the Spirit of God speaking through a changed man. That is the point, to get changed, to get a right view, to get alongside of God to see things from His point of view, to speak authoritatively, and then beautifully of the people of God, according to the divine view of them. "As the valleys are they spread forth", he says, giving the suggestion of fertility in rich soil in which God sows and reaps. "As gardens by the river's side": there you have a more restricted thought than the valleys. That is to say, the saints as a whole are spread out by God. Concentration is good in a way, but spreading out is better. The meaning of the name "Japheth" is "spreading out", and I believe he is the great yielding ground for the assembly, if you understand me. So it is that the saints are spread forth. The more meetings there are, the better; these convey the great idea of a spreading out; a rich valley is where God can operate, can sow and reap. And then "gardens" are special, they are more limited places, where the waters flow and where you get richness of growth. Then, "as the trees of lign aloes which the Lord hath planted, and as cedar trees

beside the waters". These lign aloes allude no doubt to the cone-shaped tents of Israel spread out in their regularity under the vision of the prophet here; but I believe they allude also to the saints in their distinction, and as co-related to one another; they hold themselves in regard of one another. But then, there is personal greatness also which marks God's people; they are "as cedar trees beside the waters". The cedars denote, as their use in the temple indicates, the dignity of men in Christ. The man at Bethsaida saw men as trees walking, but here what is in view is the dignity of the trees, as drawing their supplies from the waters.

Well, all this is the result, as I said, of the renouncement of pre-judgments, and seeing that God's judgment must go through. That is what Balaam arrived at, and hence these wonderful statements. So he goes on to say, "He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted". There is now what Israel does, what the saints may do as things are adjusted according to God. As they are seen, and as they move, and are set together according to God, they have buckets of their own, and they can supply water to others; they have drawn from the rivers and now they have water for others. And "his seed shall be in many waters", meaning a great enlargement or spreading out of this wonderful seed, for in truth it is to fill the earth. What is of God is to fill the world; all else has to go. So he goes on to say, "his kingdom shall be exalted. God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows. He couched, he lay down as a lion, ... : who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee".

You see thus, dear brethren, how the matter stands with clearness of vision from God. I see His people as

He sees them, I see them in their beauty, in their love, in their order, and then I see them spreading out until they fill the face of the world, for that is the great view here. Israel is to overwhelm every other nation and to fill the world. What a great prospect! How important to get a right view! for by and by in the heavenly city we shall love to look down on the renewed earth, with the nations subservient to Israel, all under Christ, in perfect order in life. We shall look down and see it as heaven looks down now. It will be our part in the heavenly city to see these wonderful results of the death of Jesus on the earthly side. God would help us to perfect our vision, to learn to see things afar off as well as what is near, and to see all things clearly. That is to say, in matters of judgment we must judge righteous judgment, so that we come under the blessing, and there is no one that can curse us. There are those who attempt to, but God gives commandment to bless -- Yea, "and he hath blessed", and none can reverse it. May God bless the word.

THE SIGNS OF THE COVENANTS (1)

Genesis 9:8 - 17; Revelation 4:2 - 3; Revelation 10:1 - 4

J.T. The thought is to consider the signs of the covenants in Scripture. The one which refers directly to ourselves now is the Lord's supper. These signs of covenants in the Old Testament convey much spiritual instruction for us. The first is the rainbow in Genesis 9; the second is circumcision, in chapter 17, the sign of the covenant with Abraham. In chapter 21 -- the sign of the covenant between Abraham and Abimelech, the king of the Philistines. Then we have a sign of a covenant between Laban and Jacob; and the sign of the covenant between God and Israel, namely, the Sabbath. Finally, although it is not formally called such, the sign in the Lord's supper; the cup is said by the Lord to be the new covenant -- "This cup is the new covenant in my blood", Luke 22:20.

It may be remarked that one great idea in the thought of covenant in the scripture is confirmation of faith. We have in Genesis 8 the statement by Jehovah to Noah, that on the ground of sacrifice, "While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease" Genesis 8:22. The covenant here is obviously based on sacrifice, and the sign is not only for us but for God; He would assure our hearts that He will not forget; not that He ever does forget, in that sense, but it is to assure us that He will not forget. "I will look upon it", He says in verse 16. It has a wide bearing. In the Psalms the earth is used symbolically of that which is immovable, which is founded for ever, and the bearing of the covenant here would be to establish faith by the continuance of conditions that are favourable. Conditions were favourable -- "seedtime and harvest, and cold and

heat, and summer and winter, and day and night" there would be immunity from the curse. God's word, "I will not again curse the ground" Genesis 8:21, has a bearing on what is universal, the whole human race, the lower cattle, all livings things, as well as the earth itself.

H.B. In the thought of the covenant being a confirmation of faith, do you refer to Noah's faith in the movement he had taken in the sacrifice?

J.T. Yes, blessing is evidently based on that. Following on the altar and the offerings upon it in chapter 8: 20, it says, "And Jehovah smelled the sweet odour. And Jehovah said in his heart, I will no more henceforth curse the ground on account of Man, for the thought of Man's heart is evil from his youth; and I will no more smite every living thing, as I have done. Henceforth, all the days of the earth, seed time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease. And God blessed Noah and his sons". That is an order of things that is very favourable, and I think, in chapter 9, the covenant is to confirm faith as to it. In the New Testament, it is taken up in regard of the throne that stood in the heaven, and Him that sat upon it. The rainbow in Revelation 4 is specially mentioned, and what it was like -- "A rainbow round the throne like in appearance to an emerald", pointing doubtless to the colour, the freshness of it, that it has lost nothing of its freshness; there is no change with God, the covenant stands as much today as when it was made.

The prodigal in Luke 15 had disregarded it, he had sinned against heaven -- but God does not transgress the covenant -- Adam did, and we are prone to do it. The emerald, I think, would point to the unchangeableness of God in His patience to assure our hearts. Then in Revelation 10 where the Lord is seen coming, there is a rainbow upon His head; it is Christ coming in to take possession, not in an arbitrary or peremptory way, but as taking up what belongs to Him. It is no

arbitrary action, as of a conqueror, it is with intelligence -- the rainbow is on the head -- as to the engagements and rights of God with His creation. So that, whilst the covenant is wide and refers to the creation, it is nevertheless to be taken up by faith, because God is to be known by us creatorially. He is a "faithful Creator" 1 Peter 4:19 and He is "the Saviour of all men, specially of those that believe" 1 Timothy 4:10; so it is a confirmation of christian experience, of our faith in God.

W.G. Would the bow in the cloud refer to the judgment of evil? The rainbow is on His head.

J.T. I think so. Putting His right foot on the sea and His left foot on the earth, He cried with a loud voice; Revelation 10. There is power there, but He is not doing things arbitrarily, He is doing things according to covenant.

Ques. In Genesis the blessing follows the offering by Noah, which is the height of his service, but in referring to the rainbow, the covenant sign, God speaks of clouds coming in, verses 13 - 14, shutting out the brightness. In these conditions, faith is strengthened by this bow in the cloud. Is that the thought?

J.T. Yes. Any sorrowful thing happening amongst us enters into this; things that tend to shut out God, and as questions arise in the heart, the bow is to assure us that all is well; what God may mean may not always be clear, but it is all well.

Ques. Do you suggest that the cloud may mean discipline?

J.T. It undoubtedly does. It is what God says in His heart: chapter 8: 21, we should not have known anything about it if He had not told us. What He may be saying in His heart, we have to wait for; it is good, and the general position is fixed, it is not judgment but blessing. With many clouds the meaning may not be apparent, but the bow means it is good. God says, "I will look upon it, that I may remember the everlasting

covenant". That is, He would not forget it, but would assure our hearts.

Ques. Referring to Adam calling his wife's name Eve, the mother of all living, and God making the coats of skins -- are the coats of skins a sign of covenant?

J.T. Yes. There was something there worth covering, where there was such a word as that, "The mother of all living" Genesis 3:20.

Rem. It is the cloud that brings out the bow, you will not get the rainbow without the cloud. "Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge?" Job 37:16. The rainbow is in the cloud in Genesis, but round the throne in Revelation 4; and upon His head in Revelation 10.

J.T. That is to say, the rainbow is produced by the contact of light with the cloud, so that the light takes that form. "God is light" 1 John 1:5 -- it is what God is shining over against what seems to be contrary to us.

Ques. Would the prayer in Acts 4 have any bearing on this? They say, "Lord, thou art the God who made the heaven and the earth and the sea, and all that is in them" Acts 4:24. They appeal to God as Creator.

J.T. Yes, it is remarkable how much the creatorial side is seen throughout Scripture. At the outset God provided a vocabulary by means of which He could address His creatures, so that they would understand, that His communications should be intelligible to them. There is no cloud spoken of before this, nor is there any rain spoken of before the flood. After the flood, we have the allusion to the clouds, and as God brings them over the earth, He would assure us that whatever He may do, it will be for good. He would not again bring a flood, but would henceforth act in accord with Himself. Though He would bring the clouds Himself, the light of what God is Himself as made known in Christ, coming into contact with these clouds, brings out the sign -- the rainbow.

Ques. Would that be like, "All things work together for good to them that love God"? Romans 8:28.

J.T. That is what is meant. The epistle to the Romans instructs us so that we should understand these signs, and learn that what God is lies behind them.

Rem. The clouds are brought in as necessary to bring about the fruitfulness spoken of at the end of the previous chapter.

J.T. Just so. They would be needed for the harvest, and the earth needed to be moistened. It is a question of what comes down now, instead of a mist rising up out of it, as in Genesis 2:6.

Ques. Would you make any distinction between the clouds and the cloud?

J.T. The latter is used specifically in relation to the bow, but the clouds would be general. Our brother referred to the balancings of the clouds of which Elihu spoke. They might seem as if they were quite loose and lawless in their movements and at the mercy of the winds -- but they are balanced, nothing is haphazard with God, and though the cloud is there the bow is in it.

Ques. Although God brings in the cloud, we should move according to His mind, as Noah did in preparing the ark for the saving of his house.

J.T. The sign is for faith. It is to faith that God speaks, and He loves to confirm our faith.

Ques. Is the savour of rest spoken of in the previous chapter, the ground on which God makes known all these blessed things for us?

J.T. I think that is the basis of what we are speaking of -- what God smelled, and what He said in His heart. It is very precious to think of God smelling, and then saying things in His heart. How much He says in His heart all the time! It is to assure us of how thoughtful He is; though He does not say things audibly, He is saying things in His heart for our good.

Ques. Is the thought similar to that in Ezekiel l?

The throne is surrounded by the brightness "As the appearance of the bow that is in the cloud", Ezekiel 1:28.

J.T. Quite so; above the brightness was the likeness of a throne, and "the appearance of a man above upon it", assuring us of sympathy in all the circumstances.

Rem. It is round the clouds that the bow is set, in relation to the circumstances that arise amongst us.

J.T. Yes. It is for faith in those concerned, and in all of us, to discern God in the circumstances; God is in the circumstances; He puts the bow there not only for us, but for Himself. Romans brings out God's attitude towards us. He commends His love, the principle of His relations with us is love; it is on the ground of righteousness, but the active principle is love, and He shows us He never forgets that.

Rem. In Genesis 6 God repented that He had made man on the earth, and it grieved Him in His heart.

J.T. Yes, showing how thoroughly He was affected, speaking to us as though He were a man -- coming down to our level; and this in Genesis 8 is the same thing, He "said in his heart".

Ques. In answer to our brother's question, does not this assure us that all these things are under His hand and nothing happens without Him?

J.T. Just so, but the bow means even more; that He has entered into an engagement with us. What happens to us is out of love, He causes it. "When I bring clouds over the earth" -- He does it, and it is for discipline obviously. The clouds will be balanced, they will not become too large or overwhelming, and the bow will be there. It is what we are taught in Romans, to know what God is to us, and the principle of the relations into which He has entered with us. He has commended Himself to us, and He is commending His love too.

Ques. Would the service of the Lord at such times be to direct our hearts into the love of God?

J.T. Yes, that is the principle of His relations with

us. "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us", Romans 5:8. There can be no change in that; when we were yet sinners, He entered into that sort of relation; what may happen subsequently does not alter that.

Rem. In connection with discipline, it is said in Romans 8 that "All things work together for good to them that love God, to them who are the called according to his purpose". Our faith would gain strength in that; you said the bow was confirmatory of faith.

J.T. Yes, Romans enables us to understand Genesis 9, it is what God is in His engagements. Faith grasps that. So the Shunammite (2 Kings 4:22), says to her husband, when the boy died, "Send me, I pray thee, one of the young men and one of the asses, that I may run to the man of God". "It shall be well", she says. She says the same thing to Elisha, "It is well", verse 26. I think she had the apprehension that all would be well.

Rem. So the clouds are full of water, even though of discipline.

J.T. Yes, they are not clouds without water, or there would be no bow. Romans is the great book for young christians to be grounded in; by it we become accustomed to God.

Rem. The windows of heaven had been opened, in Genesis 7, which is a fearful thing; "The wrath of God is revealed from heaven" Romans 1:18, but the bow would suggest that heaven is favourable.

J.T. That is good. So the opening of the windows of heaven subsequently is for good; 2 Kings 7. The man on whose hand the king leaned did not understand that; to him it was an impossibility, but God is ready to open the heavens, and those who understand the bow, understand that.

H.B. Had you in mind that each reappearance of this sign would enhance to us the covenant and the love of God that is behind it, whether it be the bow, or the cup?

J.T. Yes, I thought the Spirit of God would use these scriptures to impress us with what God is. There is a fixed state of things in Genesis 8 which is favourable, and will continue, ending up with the idea of day and night, God acting in that way to indicate the need of experience with us. He worked by the day Himself, and in this favourable state of things experience is being worked out; but these clouds are necessary, and they test our faith.

Ques. Is the cloud in Exodus a different thought from what is here?

J.T. It is really an emphasising of what we have here, a symbol of the divine presence, hence much greater. God has not only set the bow in the cloud to assure our hearts that He is not forgetting anything, but Exodus goes further and would show that He is in the cloud Himself, it is where He dwells. That very cloud may become the means of His dwelling, getting near to us in a way He has never before; indeed that He may come to dwell with us through it.

Ques. Was not the cloud a new departure in the ways of God, so that the bow would be required in that way to give assurance? The earth was watered by mist previously, but the judgment was brought about by the windows of heaven being opened, and we require assurance in that way when God makes a new departure.

J.T. I think that is right. The mist coming up from the earth would allude, I think, to what was good; sin had not yet come in; it would allude to the earth being self-sustained: but sin brought in a curse, and then the kingdom of heaven comes into view after the cloud. It was there before, but now rain and moisture come from heaven, they are needed to fructify the earth, and the clouds, while they may seem to be against us, really result in fruitfulness -- He "sends rain", we are told; Matthew 5.

Rem. So the Lord, in enunciating the principles of the kingdom, refers to the rain falling on the just and

on the unjust, and says we are to be like our Father which is in heaven.

J.T. That is what I thought. It is a witness to His provision, causing rain and fruitful seasons; the earth drinks it in, it comes from God. It links on with Romans, which is the basis of all this for the christian. It is the righteousness of God which is the basis -- it is what is right. Apart from my feelings as to things that happen, I know that they are right and I am restful; I may be drinking the bitter waters, but I am restful.

Rem. The rainbow being round the throne, would remind us that the cloud is mixed with mercy.

J.T. Yes, and that there is no violation of God's engagement. In the adjusting of things on the earth, involving it may be judgment of the severest nature, there is no violation of this engagement of Genesis 9. The everlasting gospel in Revelation 14:6 is in keeping with this; the allusion is to the creation, the earth is to be brought back to its relations with its Maker. It is a comfort to know that God has reasons for doing this, and yet there is no violation of His engagement with man, with the beast of the field, and with the earth. So that the word is stressed in relation to us, "God is faithful". We still have our part in the creation, and we learn in this covenant the faithfulness of God.

Rem. The great thing for us is to act on it, to move in faith ourselves. Noah moved in faith.

W.C.G. The psalmist says, "Put thou my tears into thy bottle ... this I know; for God is for me", Psalm 56:8 - 9. God is known in all His blessed character in the glad tidings.

J.T. Yes, and it is very comforting to know that in the moral order of things He has set up in the gospel, there is no change; whatever may happen amongst the nations, whatever development of sin, there is no change.

Ques. Is there a difference between the 12th and 13th verses of Genesis 9?

J.T. The covenant "which I make between me and you and every living creature that is with you, for perpetual generations" (verse 12), gives the thought of what is planned -- "every living soul" -- God has pleasure in what is living. And then the "covenant between me and the earth" (verse 13), would include the earth and all that is in it. The earth would involve all that is living, so it would enter into our prayers; God established a magisterial state of things in this chapter, He had in mind that it should continue. We pray for all these things.

Ques. Does the suggestion of the earth take in what He said to Adam, "Be fruitful and multiply"?

J.T. Yes, I think He has in mind in the expression "earth" not merely the material but the order of it and the government on it; and order of things He would have pleasure in, including government.

Ques. Would the rainbow have a connection with what we get in Malachi? The Sun of righteousness shall "arise with healing in his wings" (Malachi 4:2) -- the sun comes out and forms the rainbow.

J.T. Well, in the sense that the rays come from the sun and strike the cloud. There is that beautiful combination, that what seems to be against us becomes the means to reflect the light in such a way that we are confirmed. In the beautiful hues of the rainbow God would show us that He has variety in mind. We have been going on with one line of things and forgotten other things. He intended variety to be developed in us, He assures us that is what He has in mind. He has nothing else but good. Paul says he besought the Lord thrice that the thorn in the flesh might depart from him, and the Lord said to him, "My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me", 2 Corinthians 12:9. You come into new experience by accepting the thorn, trying as it may be.

O.G. So this would enter into our sufferings in connection with the testimony and the will of God? "Let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator", 1 Peter 4:19.

J.T. "A faithful Creator" -- that is right; it shows how much the Creator is brought in.

Ques. When the woman flees from the dragon in Revelation 12, it says the earth opened its mouth to receive the waters that the dragon cast out of his mouth. Is the covenant to assure us that God over-rules the circumstances in connection with the testimony so that we are not overwhelmed?

J.T. I think that is good. The earth opened to swallow up the flood -- that ought to encourage us to pray for the order God has established; the order set up in Noah, including capital punishment. We ought to pray in connection with all these things.

W.A. The scripture in Acts 4 says, "Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is" Acts 4:24. This shows knowledge of God in the soul in these circumstances.

J.T. Do you not think all that brings out that the covenant as we have it in this chapter was intended to establish a theatre for the display of all subsequent testimonies of God? I believe this covenant holds right up to the end, even to the establishment of the millennium. The introduction of the throne in Revelation 4 and the Angel, that is, Christ Himself, in chapter 10, is all on this line.

W.C.G. Would the covenant made with Noah typify Christ as the heavenly Man, and the blessing being secured in Him?

J.T. Noah is viewed here as the chief magistrate on the earth; and then the food that is needed to support that position is provided, animal flesh is allowed -- strong meat to support that order of things. I believe God would have His people to be full-grown men in

relation to all the current events of this world, for they all bear on the testimony. This is an order of things God says must go on, but Satan has come in to hinder, and the throne, in Revelation 4, and the Lord Himself, in chapter 10, are to deal with the evil that has come in, so that this state of things may subsist, and the rainbow, I think, means that.

H.B. Do you mean that we anticipate the judgment of the throne in relation to the events on the earth?

J.T. We do. We are grieved and oppressed by the things that have arisen, for Satan has a place in the heavens and affects this order of things; yet it goes on. In God's ways the establishment of the gentile monarchy is to maintain things, that the magisterial conditions might subsist, and in spite of all that Satan has done; it is to make a way for all earthly testimonies of God. And I believe this far-flung Empire in which we are is just for this purpose. It is no question of any one thinking himself great because he belongs to it; it is all a question of holding things for a purpose, that the earth should be the theatre for the display of God's power and His testimony.

Ques. Would you say a word as to the curse in the world before the flood? It says of Noah, "he called his name Noah, saying, This name shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed". There was a change now after the flood.

J.T. Yes. You can understand how distasteful it was to God to have to do with a scene marked by curse. It was very distasteful to Him, and hence the name "Noah" was a guarantee of that order being reversed, and it is reversed, but in the One whom Noah typified in Christ. "Jehovah smelled the sweet odour. And Jehovah said in his heart, I will no more henceforth curse the ground on account of Man". There is to be henceforth a fixed order of things for the development of God's testimony.

Ques. Would you say that Jacob did not apprehend the rainbow when he said, "All these things are against me"? Genesis 42:36

J.T. Yes, but he came to it afterwards, when he went out of Canaan into Egypt; things looked dark, but he offered sacrifices to the God of Isaac -- that is, Christ risen -- all the promises of God are fulfilled in Him.

Rem. As in the good of the knowledge of the God presented to us in Romans, we can be at case in relation to all things.

J.T. Yes, Romans establishes a christian in righteousness and love, and then we have three chapters 9, 10 and 11 -- to assure us of His faithfulness, and to establish us on that principle. Romans is the great book for every young christian to understand; he will be able to read the bow in the cloud as soon as he understands Romans.

Rem. It is striking that as the clouds were coming in, in early church history, we have in the 9th chapter of the Acts the light above the brightness of the sun, when the Lord spoke to Saul of Tarsus. What a revival it was to the assembly in that period!

Ques. With regard to this magisterial system that has been set up, does Romans 13 set out our position, and is it not a very important word for us today -- "Let every soul be subject unto the higher powers"? Romans 13:1 We should take that to heart.

J.T. Yes. Then the facilities afforded by government to the saints in moving about are important; Romans brings that in too. Paul's salutations to the saints at Rome imply that there had been much movement hither and thither. Different ones had moved to Rome; Phoebe, for instance, took the long journey from Cenchrea to Rome. She could not have done it without ordered government; and I think that enters into the present time, the exigencies of the testimony today

involve immense journeyings for those who would serve the Lord; and these cannot be undertaken, with any hope of success, aside from government; hence the importance of government and that it should continue, so that these facilities may be continued for us. Revelation 4 is full of the greatest encouragement in regard to the throne, in the bringing to light of the four and twenty elders; the government assures the continuance of that. What David inaugurated implied headship and the working of love, and that is all worked out and reappears in Revelation 4 in the elders with crowns and thrones, and they are in full recognition of the throne and Him who sits upon it. Then the creation in its entirety is all sympathetic, a living state of things is brought in sympathetically, and the elders recognising the Creator in worship, fall down and worship Him who sits on the throne, saying, "Thou hast created all things, and for thy pleasure they are and were created". Then in chapter 10, I think the Lord is seen symbolically in the Angel with the little opened book in His hands, meaning, I apprehend, that it is open history.

To understand the history of the four great empires, from Babylon down to modern Europe, we do not need to read volumes, it is all told simply, it is just a "little opened book", a small matter; just a repetition of what man is according to the measure of ability and scope that God gives him. On the other hand, we see what God is in relation to all that, and how He is holding things. That is how the facts stand.

Ques. Do the four living creatures in chapter 4 represent the heavenly saints?

J.T. I think they represent the principle of life, they are not quite on the level of the four and twenty elders; the elders know what to do and what to say. They are mentioned before the four and twenty elders in chapter 5 because, under such conditions, energy is needed, and life is the principle of energy; but in chapter 4 it is the great general presentation of divine

thoughts as to government, and the elders are prominent, they have the first and last words.

Ques. The four living creatures then are an evidence that life is being maintained in the faithfulness of God?

J.T. Yes, I think so, and life working out sympathetically with God; they have eyes all round and inside as well -- there is the inner thought; nothing happens that they do not discern, but then they have an inner way of thinking too, and seeing -- eyes within, and "they rest not day and night" -- it is the carrying on of the service of God in relation to creation.

Ques. Why is the rainbow seen upon the head of the mighty angel in chapter 10?

J.T. To assure us that the Lord does nothing arbitrarily. Yet we see that He has power -- the seven thunders uttering their voices would mean this I suppose, the overwhelming power God has to carry out His thoughts. The rainbow would call attention to the faithfulness of God in this movement, and being on the head, I think, also shows intelligence. This movement is marked by intelligence, which of course you never could get in the four monarchies, they were not much marked by faithfulness and intelligence; whereas when the Lord comes in, these features mark Him.

Rem. All the activities of God will be apprehended and experienced as we are in accord with Himself.

J.T. That is right, so the little open book is in the hands of such an One. If we regard things from the standpoint of Christ, the story of the history of the world is quickly told: events, of course, might take volumes, but morally the story is quickly told. When the prophet eats the book, it is serious, for the carrying out of it involves great suffering for his people. But the Lord makes short work of the history of the world from this time until His coming. Matthew 24, Mark 13, and Luke 21, are just one discourse that is quickly told, but the consequences for His people are very extensive.

The prophet, I think, is what we should take notice of especially, the appropriation of this little book and how it causes sorrow, how it affects you, first in your mouth, and then in your belly -- the consequences of it, the bitterness of it.

Rem. The apostle, at the end of Romans 11, had in his mind the thought of the rainbow being connected with the head -- "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out". Romans 11:33

J.T. Yes, quite so.

Ques. Do the four and twenty elders include all the Old Testament worthies as well as the New -- all the fruitfulness?

J.T. I think so. They represent the experience with God of two dispensations. Taken up from David's appointment, the spiritual meaning is that we have Moses, that is authority, and David representing headship. Applying that to ourselves, I think it is 1 Corinthians, for instance, and Ephesians, which would embody the twenty-four. Moses is to regulate by authority; David by intelligence, he says to God "thou art exalted as head above all" 1 Chronicles 29:11. God was Head, in his mind, and it is reflected in himself; and I believe that is Ephesians, but we cannot come into the second unless we first come under authority.

Ques. In connection with the little open book, would we get the principle in Luke 4, where the Lord unrolled the book and "found the place where it was written ..."? Luke 4:17

J.T. Yes, it was a closed book in Revelation 5, but the Lamb slain has to open that, unfolding certain things that were hidden; but this is not hidden, it is just public history told in a few words, so to speak.

THE SIGNS OF THE COVENANTS (2)

Genesis 17:1 - 13; Genesis 21:22 - 34

J.T. We have considered the covenant made with Noah, the sign of which is the rainbow, visible to all universally. Now we have to consider the sign of circumcision, the sign of the covenant made with Abraham and his seed. It is not a universal sign, and it is in the persons in respect of whom the covenant is made; for this sign we have to get the persons. It is obvious that we are on narrower ground, and the relation contemplated is much more intimate, for it is one man in whom God proposes to work out His thoughts who takes it up. Before this transaction with Abraham, there had been much in the way of intercourse with God, but now, after an effort on Abraham's part which proved utterly futile to accomplish the thoughts of God, there is a new movement with Jehovah, involving His almightiness, and in this movement, "the excellency of the power" 2 Corinthians 4:7 is to be of God. That is the great general truth which runs through the Scriptures involving the resurrection of Christ, and all is to be according to that.

The communications of Jehovah are very formal and personal; He says, "I am the Almighty God"; then, "I will set my covenant between me and thee"; and again, "God talked with him, saying, It is I" -- as if God is speaking to him on friendly terms -- "behold, my covenant is with thee"; and then, "I will establish my covenant between me and thee". The relations are to be intimate, God coming down to Abraham and acknowledging what he had been according to his name Abram -- "high father"; that there had been moral elevation in him hitherto, since God called him. Then his name is to be changed to "Abraham", which implies power, not only moral elevation but actual power -- the father of a multitude. The sign is to be

in the persons, as the apostle Paul says, "we are the circumcision, who worship by the Spirit of God, and boast in Christ Jesus, and do not trust in flesh", Philippians 3:3.

F.I. Could this sign only be entered into by Abraham as stepping out into a path of separation? The bow in the cloud was general, but this is more particular, as you were saying.

J.T. Yes; and the first covenant has a universal bearing, men get the benefit of it aside from their actual condition or state; the sun and the rain come on the unjust and the just; the just give thanks, but the others get the same rain, the same sunshine. Now we have a man taken up on the principle of separation -- "Go out of thy land, and from thy kindred, and from thy father's house", Genesis 12:1. He is proved for some time and acquires a character in keeping with his name, that is, he is morally elevated, as the word "Abram" would signify.

Ques. Does the 6th verse where God speaks of making him "exceedingly fruitful", take in all that have faith, that living throng? This is the fruitfulness you were speaking of? "Inasmuch as he also is a son of Abraham", Luke 19:9 is that conveyed in this expression?

J.T. Yes, certainly. You have to find the people to see the covenant of circumcision, it is on much narrower ground. The gospel of Luke brings out those instances -- the daughter of Abraham (Luke 13:16), and the son of Abraham (Luke 19:9) -- they had moral qualities. John the baptist said, "God is able of these stones to raise up children unto Abraham", Luke 3:8.

Ques. You have pressed the thought of the persons in order to have the sign; would you open that up a little?

J.T. Well, it is said in Romans that Abraham "received the sign of circumcision as seal of the righteousness

of faith which he had" (Romans 4:11) -- it is a seal. Then in Colossians, we have it in "the putting off of the body of the flesh, in the circumcision of the Christ", Colossians 2:11. Well, how is that to be maintained? How can there be a sign of that kind apart from the Spirit? It is a question of the power of God. The action of the sun -- the light -- causes the rainbow, but there is more than that in circumcision. It is the actual power of God dealing with the flesh, the fleshly element, "Putting off of the body of the flesh" -- the whole thing. It requires the power of God to do that, and that is by the Spirit.

W.C.G. So the true Israel of God are those who are that inwardly, it says, in the heart and in the spirit.

J.T. Yes, you get that in Romans 2:29.

Ques. Would you say this is conditional, according to verse 1, "Walk before me, and be thou perfect"?

J.T. Well, that is how Jehovah introduces what is before Him. The sign must be there; the covenant is not effective, there is not really a testimony, unless the sign is there, and for the sign you must have the people. It is no mere theory, it is a question of the persons.

Ques. Would there be anything in the fact that Abraham was eighty-six years of age at the end of chapter 16, and now he is ninety-nine? Ishmael would be about thirteen?

J.T. He had had opportunity to see what Ishmael was. The Lord allows us to see the character of the flesh, that part of history is extended from Sinai to Christ. Ishmael was thirteen years in Abraham's house, proving what that product was; but after you have the thing portrayed in such an extended way, Romans 7 is to deliver you from it. The product in Abraham's house for these years would prepare him for this chapter -- Genesis 17. It was the divine education, but he said, "O that Ishmael might live before thee"! Genesis 17:18 That shows he had not learnt his lesson; it waited for

chapter 21 to bring out what Ishmael was, typically, a persecutor of Christ. Now Abraham is ninety-nine, that is, he is more amenable to the instruction of this chapter. If faith is operative, the older we become the more amenable we are to divine lessons; your strength is waning, and you are more ready for the lesson of this chapter -- "that the excellency of the power may be of God", 2 Corinthians 4:7.

Ques. Would this covenant have specially in view fruit for God?

J.T. That is what it says -- "I will make thee exceedingly fruitful, and I will make nations of thee, and kings shall come out of thee". Nations and kings, against the dark background of those nations that sprang from Seba, and the kings Nimrod represents; Genesis 10:6 - 11. These nations and kings run on as of the Nimrod character, whereas God is to have nations of His own, kings according to Himself.

A.E.L. That is confirmed in verse 16 -- in the promise to Sarah.

J.T. Yes, it is a wholly right seed that is in mind, not a mixture. Chapter 16 is a degenerate seed, but God has in mind a wholly right seed.

F.I. Do you connect the Spirit with the sign of the covenant?

J.T. Yes, it can only be by the Spirit. It is a question of the power of God and not the flesh. "We are the circumcision", the apostle says, "who worship by the Spirit of God" Philippians 3:3. The Jews worshipped Him in a fleshly way, and christendom has adopted that way, so it has a very definite bearing today upon the service of God, and how to worship God and carry on His service. Therefore the importance of having the persons with whom the sign is.

H.B-t. You were speaking of "wholly a right seed", Jeremiah 2:21. Is that what Malachi refers to when he says, "He sought a seed of God"? chapter 2: 15.

J.T. Yes, Abraham and Sarah represented that parentage.

H.B-t. Was he looking backward there in Malachi or forward?

J.T. He says, Judah "hath married the daughter of a strange god" Malachi 2:11; you cannot get a seed of God in that way. God says, "I hate putting away" Malachi 2:16. They are to consider their spirits, the relations are to be right. Malachi takes up, very briefly, the great results of Israel under the law. It was not that the mind of God was not clear, it was clear, as we see in this chapter, but the material He had to deal with was impossible. Abraham and Sarah represented the parentage, so that much is made of Sarah in the epistle to the Galatians.

Ques. Has Malachi in mind the birth of Christ?

J.T. It would culminate there no doubt. The parentage in Genesis 16 brought in a mixed seed, and that is what christendom has become -- the father is of God, but the mother not, the Hagar principle marks christendom. That is what this chapter stresses -- parentage.

Rem. You are only really among the people of God as having the sign in your flesh, so that the power of God is available, there is the excellency of the power of God there, 2 Corinthians 4.

J.T. That is right. It works out in the worship of God and in the levitical service too, in the preaching, in the ministry -- the excellency of the power is of God. But it is not a mere theory, you want to see the persons, and to look for the sign in them. It brings out what God has in mind in the great physical state of things, the heavens and the earth; that these being established, God is developing His testimony in one person and in his seed, so that henceforth you get certain persons. Who are they? Who is this Abraham? Who is Isaac? Who is Jacob? Who are the twelve patriarchs? These are the ones God has in mind, so that when you come to Christ, it is a question of the value of persons. In

regard of Abraham the king of Sodom says, "Give me the persons" Genesis 14:21. No, Abraham says, I want the persons; you can have the goods. Abraham had entered the conflict to secure the persons. The goods all belong to the great scene indicated in chapter 9 under the blessing of heaven, with all that brings in -- commodities of all kinds which enter into the commerce of the world; but persons are in view according to Abraham's selection. God has selected persons, and when the Lord Jesus came, the thought of persons became accentuated. He left 120 persons, the names are here "the crowd of names" (Acts 1:15); there is a crowd, but every person is there distinguished by his name. That is the idea; circumcision is a sign of a people in relation to God, and you must get persons to get a sign of that covenant. Every individual christian, therefore, becomes of great importance, for he has the sign.

Rem. In the beginning of Galatians, the apostle says he conferred not with flesh and blood -- he sought out, as it were, spiritual persons.

J.T. Yes, he went up to Jerusalem to see Peter. He went all that way to see one man, and he says, "I remained with him fifteen days" Galatians 1:18. What a person Peter was! What a sign of the circumcision would be there!

Ques. Have you in mind that the sign was not to be seen in the Galatians generally?

J.T. Quite so. They were going back to the old thing, the letter which killeth, but the Spirit gave life. Persons who are alive spiritually, who recognise the Spirit of God, and disallow the flesh, these are the persons in whom the sign is; so the testimony becomes very narrow, because such persons are very few.

Ques. Why should the sign be made on the eighth day?

J.T. Eight symbolises a new thing. God takes up

the seed of Abraham from infancy; it is a new order of man.

Ques. Is Titus a sample in Galatians 2? Paul takes Titus with him, and it says, "neither Titus, who was with me, being a Greek, was compelled to be circumcised" Galatians 2:3.

J.T. Yes. Paul virtually said to them at Jerusalem, This is what God is securing from the gentiles. Can you improve on that? To bring in literal circumcision there would be folly, nor did they insist on it, they did not go so far as that. Titus was a beautiful representation of the work of God among the nations.

Ques. Is that the idea of the seed?

J.T. Exactly.

Rem. We can take account today of people who display that in their service to God they attach no importance whatever to the flesh, that marks out the people you suggest?

J.T. Yes, that is the idea. The sign is comparatively private, you have to find it, but it exists. If you can find people who worship God by the Spirit -- that is, they make room for the Spirit in their worship, and in their service, their preaching -- and have no confidence in the flesh, then the "excellency of the power" is of God. So that Paul says, "I determined not to know anything among you, save Jesus Christ, and him crucified" 1 Corinthians 2:2. "That the excellency of the power may be of God, and not of us". 2 Corinthians 4:7

W.C.G. Paul said, "To write the same things to you, to me is not irksome, and for you safe", Philippians 3:1. The difficulties among the people of God arise from the lack of this sign in them; the enemy attacks and gets an advantage; if they had this sign he would not get an advantage -- "for you safe".

J.T. Yes. A year ago we were speaking of the sign set up by unburied bones in the land of Canaan. There is a sign put beside them, and wherever the sign is the saints bury them. I mean, that is laid upon us, according

to Ezekiel. There is quite an army of buriers in Ezekiel 39. But this is another sign; this sign of circumcision is the power of God, persons with the sign are marked by that power.

W.C.G. We have to come to it that the purposes of God in their present application can only be worked out in such persons.

J.T. That is it; you may as well come to it. You may have ten thousand instructors, as the apostle says there are those -- but only one father. That is what brings in one like Timotheus.

W.C.G. God said, "I will be their God".

J.T. The God of the heavens and the earth exalted the nations, but think of God seeking out a people that He wishes to be in relationship with -- "I will be their God" -- "Blessed is the nation whose God is Jehovah", Psalm 33:12.

Rem. Every bit of the reproach of Egypt is gone from those people.

J.T. Exactly. That is what comes out in Joshua, the reproach is rolled away. I think this is very practical, for it helps us in finding the people whom God owns practically -- they have a sign. In Timothy we are exhorted to "pursue righteousness, faith, love, peace, with those that call upon the Lord out of a pure heart", 2 Timothy 2:22. This sign goes with that, they recognise the Spirit.

Ques. Did I understand that this sign is only found practically where separation is maintained?

J.T. It goes with that. Abraham had already testified to the truth of separation. This goes a little further than that, while including it, in that it implies power; things are being done that God approves where this sign is found -- a very great matter.

Ques. Is it the separation that leaves room, for God to carry on His operations with these people?

J.T. Quite so. He has them for Himself. "Walk before me", He says. That means they are not walking

in the world's ways and fashions, they are not considering what men think of them, they are walking before God.

Ques. Do you mean that, to be in line with the testimony, the power of God is necessary -- that faith alone is not enough?

J.T. No. Faith is light for us, you know what to do, but then you want power to do it. You may have light and resort to human resources, as Abraham did. There was the fruit of that in the thirteen-year-old boy who persecuted Christ, typically. The work of God is to be carried on by the power of God.

Rem. It appears there is the possibility of being in the separate position, and yet not possessing the sign.

J.T. That is an important suggestion. Our position may be right and yet we may be without power; the power must be there if there is to be anything done. How important it is to find people through whom things are being done that God approves.

Rem. The Spirit is a seal or sign that the power of God is with the person.

J.T. That is what is meant, it is a question of the Spirit of God. If the flesh is unjudged, we are relying on human methods and means, He is just simply ignored and nothing is being done for God, there will be no results for God. This chapter contemplates results for God; chapter 16 contemplates certain results, but not such as God approved.

Ques. Is it right to say that the power is in the cutting off, and that can only take place under the power of the Spirit?

J.T. Exactly. "Circumcised ... in the putting off of the body of the flesh, in the circumcision of the Christ", Colossians 2:11.

Ques. Would Abraham failing on his face suggest a state in view of having the power of God?

J.T. It was very comely he should do so. We can see how beautiful the relations contemplated are, in

Jehovah saying, "It is I". God is beside Abraham -- as it were one person talking to another, God recognising this man according to what he has; now he is to be something more than that, it is to involve great results for God.

Rem. After this, in Abraham's household, if anyone had not been circumcised it would raise a question.

J.T. It would, therefore the end of the chapter tells us there was no uncircumcised person in his house.

Rem. It is important that the sign should be recognised amongst us at the present time in the power and spirit of it.

J.T. Yes. It is a very interesting and profitable thought that we should look out for persons having this sign; there are not many of them we have to admit, and we want to find them all.

Rem. Paul said to some, "Did ye receive the Holy Spirit when ye had believed?" Acts 19:2 Had they got the sign?

J.T. That is right, Paul raised that question with the twelve men at Ephesus.

What we read in Genesis 21 confirms all this. It would be profitable to link it with this sign, because of the well that Abraham says the Philistines had taken away. He gave Abimelech cattle, but he set aside seven ewe-lambs. Considering these seven ewe-lambs should help us as to the practical working out of the sign of circumcision; they were to be a sign or witness to Abimelech that Abraham dug that well, he has laid claim to that well. Digging a well is not the same as finding a spring. There are wells you may find. The first wells of water that Israel found at Elim are not said to have been dug. Digging in the wilderness is an advance on that and comes in many years later. It implies that I have the Spirit, and now I am finding out that I can use the Spirit in myself to make a clearance, so that He should be ungrieved.

Ques. Would you open up a little the difference between having the Spirit and making use of the Spirit?

J.T. Well, what we have been saying implies that I am making use of the Spirit -- we worship by the Spirit of God. I am to live in the Spirit, according to Galatians, and walk in the Spirit, and by the Spirit await the hope of righteousness; the fruit of the Spirit is given under nine different terms in Galatians 5. In the types, Israel had the Spirit early in their history; the battle of Rephidim was in that connection (Exodus 17); the rock was smitten and the waters flowed, and immediately Amalek attacks, that is, Satan in the flesh, as if he would set aside the great gain of that water for Israel. So Joshua comes in for the first time as a military leader, and victory comes through intercession on high. The Holy Spirit is there recognised in the history of the believer; but you do not get digging until many years after. Digging alludes to the clearing away in myself of what I have discovered to be a hindrance, and what has caused the Spirit to be grieved, so that He is not free in me.

Ques. You are referring to Numbers 21?

J.T. Yes, that is the digging. Digging is by the princes, it is a question of spiritual power in the saints that leads to it.

Ques. Does that spiritual power come about by beholding the serpent of brass?

J.T. Yes, that is the objective thing; the contemplation of sin in the flesh in the brazen serpent, is the truth in an objective sense, but the digging is what I do; it is perhaps not much understood, but that is the truth. Abraham says, these "seven ewe-lambs" are to be "a witness to me that I have dug this well". Well, what kind of creatures are those seven ewe-lambs? They are not quarrelsome, they are docile; figuratively, they are people you would love to live with. How did that come about? They are not wild asses, like Ishmael; the product of the flesh is that -- "a wild-ass of a man" (Genesis 16:12); he would not be the kind of man you would like to live with, certainly a man like that can

be of no help in a meeting. But these seven ewe-lambs, how beautiful they are in their spirits, typically. The captain of the Philistines was relying on his army, but these ewe-lambs are not like that, they are the kind of thing a spiritual man puts forward, they are the "witness to me that I have dug this well".

Ques. Does this contemplate Colossians 3, "Put on therefore as the elect of God ... meekness"? Colossians 3:12

J.T. Very good; that is the idea.

Rem. "I ... beseech you by the meekness and gentleness of Christ", 2 Corinthians 10:1.

J.T. Yes, it is the product of the Spirit. That is the thing to bring forward before these big men. We have remarked about Titus, what a man he was! Paul also says to the Corinthians, "I have sent to you Timotheus, who is my beloved and faithful child in the Lord, who shall put you in mind of my ways as they are in Christ", 1 Corinthians 4:17. That is the idea.

Ques. Are they the results of the digging, and hence the fruit of the Spirit?

J.T. That is the idea, the product of the Spirit.

Rem. "When a man's ways please the Lord, he maketh even his enemies to be at peace with him", Proverbs 16:7. Abraham was walking before God and his heart was perfect, and nothing could stand against that power.

J.T. They recognised that power was there. "Abimelech, and Phichol the captain of his host, spoke to Abraham, saying, God is with thee in all that thou doest". What a testimony! The king with his military leader beside him, is coming to see that the power of God is better than what he had; and that is the testimony in face of all these big men round us. Get the biggest of them and bring him into a meeting where the Spirit has place, what could he do? He could not do anything; he could outside, but not where the Spirit of God is. So they say to Abraham, We see God is with you and

He is with you in all you are doing; you are doing things by the power of God.

Rem. The disciples at the beginning of the Acts represented the Lord Jesus.

J.T. Yes, that is amongst themselves; and if anyone came in and saw what they were doing, it would be observed that all was by the Spirit.

Rem. It is a wonderful thing to present these seven ewe-lambs to the Philistines. "The weapons of our warfare are not carnal, but mighty ...", 2 Corinthians 10:4.

J.T. Yes. I believe Titus and Timothy were both representative of that Spirit, they were Paul's children in the faith.

Abraham could not raise so many men as Abimelech had, but he had three hundred and eighteen trained servants born in his house, they were his house; that is the kind of military that are in view -- the household of faith.

H.B. Of Timothy Paul says, "See that he may be with you without fear", 1 Corinthians 16:10. Is that the ewe-lamb character?

J.T. Yes. He would not fight his way, but wait his opportunity.

H.B. I would like a little more help as to the digging. Is it making definite room inwardly for the Holy Spirit, not merely the refusal of the features of the flesh?

J.T. That is what is meant. They dug the well with their staves -- I take it that would allude to experience, that I have tested out the flesh and am resolved not to use it again; experience precedes the digging. Abraham had experience of Ishmael, and his resolve was not to resort to that principle again. Digging is strenuous work, it involves exercise; and the experience that you get in earlier life helps you. You would say, I have tried man's method before and it has been futile, I will not use it again. I got up last night and I was dependent on the Lord and I never had such

liberty. I did not have much to say, but I had liberty, I had power in what I was saying. At another time I committed a thing to memory and I gave it out, but I did not have power; I will not do that again. Such experience precedes digging.

Ques. What is the thought in the law-giver?

J.T. The law-giver regulates you. The princes dug the well at the direction of the law-giver; Numbers 21:18.

Rem. You would not rely on past help, but seek present help.

J.T. That enters into it too. Many struggle on in their service, in their spiritual experience, their worship, and in the part they take in the assembly: they do not see how futile are their efforts. The princes were men of experience.

A.E.L. How do the foes Sihon and Og come in?

J.T. I suppose Og was a big man; that is probably the last thing we get rid of, our own self-importance. Even if I do use the Holy Spirit and have power in my ministry, I may not get rid of Og. I may think that, after all I am a big man, bigger than ever if I have been helped by God. I have to learn that myself and my bigness is Og.

Rem. This well being Abraham's well, would be a source of refreshment to others.

J.T. Yes, that is what is meant spiritually. He approaches the subject at once, it says, "Abimelech ... spoke to Abraham, saying, God is with thee in all that thou doest". And he goes on to say, "swear to me here by God that thou wilt not deal deceitfully with me, nor with my son, nor with my grandson ... . And Abraham said, I will swear". Then it says, "And Abraham reproved Abimelech because of a well of water that Abimelech's servants had violently taken away". That is what he had uppermost in his mind. You can see the link between this passage and chapter 17.

Ques. What do you make of the tree or the grove he planted? Is that the thought of fruitfulness again?

J.T. "Abraham planted a grove in Beer-sheba, and called there on the name of the Lord, the everlasting God". I think he there formally commits himself, for it is a question of his worship now, the grove alludes to his worship. He is calling on the name of the Eternal God. He can well afford to make a covenant with the support of such a God. Abimelech wanted it to extend to his son, and grandson -- it did not go beyond that. But Abraham would say, I can well afford to make a covenant, for I am calling on the name of the Eternal God -- His are eternal relationships. I think it brings us on to those who worship by the Spirit of God. Abraham began as a worshipper, he began with an altar, now he has this grove and calls on the name of the Eternal God; it is an eternal thing we are brought into.

Rem. There is no way of escape from idolatry but entering on this ground of worship.

J.T. Quite so. Whilst God graciously comes down near to you, as He does here in saying to Abraham. "It is I", yet faith recognises His greatness, He is the Eternal God. This is the first reference to the Eternal God. Abraham is in liberty now, not in fear; God would have us to be without fear.

Ques. I would like help in regard to the activities of the Spirit. You have referred to those in whom the Spirit is grieved. Would this include believers who having the Spirit, are not yet separated to the truth that is in the mind of God? I take it it is possible to have the Spirit, and yet not be led by Him.

J.T. That is right. Abraham is making everything of the Spirit. This great man, Abimelech, recognised that God was with him, as men will by-and-by, when ten men "shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you", Zechariah 8:23. There will be evidence that God is operating there. Abraham is doing things, and Abimelech says, "God is with thee

in all that thou doest": then Abraham immediately brings up the question of the well, indicating that the secret of all this is the Spirit. He says, "I have dug this well", that is, I have endeavoured to make room for the Spirit, and you can see that I have done it by this well, but you are trying to baulk me. "Abraham reproved Abimelech because of a well of water that Abimelech's servants had violently taken away". They were frustrating this great principle of operating by the Spirit.

Ques. Was Paul reproving Peter as mentioned in the epistle to the Galatians because the well of water had been taken away?

J.T. That is the thought. So now Abraham gave him cattle, it says, and both of them made a covenant, and Abraham set seven ewe-lambs of the flock by them selves. The result is to be seen by itself, it is the product of the Spirit, and is to be seen by itself detached from all else. And Abimelech said, "What mean these seven ewe-lambs, these which thou hast set by themselves?" He notices this, and Abraham says, "That thou take the seven ewe-lambs of my hand, that they may be a witness to me that I have dug this well". Abraham has these seven ewe-lambs prominently in his mind in all this, they represent the great product of the Spirit, and are the witness that he dug the well.

H.B. You spoke of persons. Do these seven ewe-lambs represent such characteristically?

J.T. Quite so. You might say, it is Christ. He says, for instance, to the leper, "Go, and show thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them", Luke 5:14. They never saw a leper like that, one cleansed by Christ.

Ques. Is that seen in the Israel of God, at the end of Galatians?

J.T. That is the idea.

Ques. Does the last verse of this chapter show that

it is possible to live in the land of the Philistines, surrounded by them, and yet be free in this way?

J.T. That is what I thought. Abraham is sojourning there without fear and carrying on his worship of the Eternal God.

Rem. In chapter 20 Abraham received cattle from Abimelech, now he is the giver.

J.T. Yes, see how superior he is. It is the Spirit of God that makes us superior to this world -- nothing else.

Ques. Is there a link with Peter and John in Acts 3 where they say "Look on us"?

J.T. Yes. They were a beautiful sight -- God's best, as you might say -- going up to the temple at the hour of prayer.

A.M. Do we see the seven ewe-lambs in Acts 11, where Peter draws attention to himself and the six men who went with him? They of the circumcision contended with Peter after being with Cornelius, and he points to the six men who were with him as a proof of the service he had rendered.

J.T. I think that is a good example. "Ye which are spiritual, restore" (Galatians 6:1); they are the only trustworthy persons to visit one needing recovery.

Ques. After Abimelech and Phichol return Abraham sets up a grove and calls on the name of Jehovah, the Eternal God. The spirit that is seen in them would be out of place in the service of God?

J.T. Those men would have been in the way in the service, but they have these seven ewe-lambs for a testimony to them. One great point in these last days, whatever the results may be, is that God has a testimony, and He will be able to say to them by and by, "Thou knewest all this" Daniel 5:22. We want the well open, we want that to continue. God is helping us to continue on the line of the Spirit in order to keep things open; the flesh is not to be allowed to baulk the action of the Spirit.

Rem. In the next chapter we see how these things are tested -- God would test Abraham.

J.T. Yes, and He would bring him into greater things through the test; it is progress all the way through, and the exercise for us today is to keep the well open. We are resolved, by the Lord's help, to keep the flesh out, to allow room for the blessed activities of the Spirit; these meetings are all for this purpose, so that the blessed activities of the Spirit might proceed.

Ques. In regard to the meetings for ministry, which have been revived in these days, would they form an occasion for the power of God to be seen amongst us?

J.T. I think they do. Meetings like this, and all meetings in which the Spirit is free, correspond with this. It is of the greatest importance that we should keep before us that there is to be room for the Spirit. "Grieve not the holy Spirit of God", Ephesians 4:30. "Quench not the Spirit. Despise not prophesyings" -- 1 Thessalonians 5:19 - 20 -- make room for the flow of the water.

Ques. Were they keeping the well open in the Acts by ministering to the Lord and fasting?

J.T. Quite so -- they worshipped by the Spirit of God.

Rem. "Whatsoever God doeth, it shall be for ever", Ecclesiastes 3:14. He is the Eternal God -- there is something to rest on.

J.T. Yes, quite so. There is a landmark here, both in Beer-sheba and in the Eternal God: the faithfulness of God and the perpetuity that would enter into eternal relations. It is no matter of time now, we are entering on eternal relations. Moses takes it up later, he speaks to God in this way -- "From eternity to eternity thou art God!" Psalm 90:2.

THE SIGNS OF THE COVENANTS (3)

Genesis 26:23 - 33; Genesis 31:44 - 55

J.T. Beer-sheba is the thought that I believe the Spirit would emphasise in this first scripture; it stands as witness to the idea of covenant. The intent of the sign given to Abraham is to produce a heavenly order of things, it is Colossian truth as to its concrete application to christians, and prepares the way for our heavenly position. Its place in the book of Joshua shows that it is preparatory to entrance into possession of the land, the reproach of Egypt rolled away, and what follows in Genesis 18, shows that this is what is in mind in circumcision, it marks a heavenly people. The rigid adherence to the sign in chapter 17 in Abraham's house, is the background of the visitation in chapter 18. "God is not ashamed to be called their God" (Hebrews 11:16), refers to such as Abraham consequent on the adherence to the command as to circumcision. That brings in the light of Isaac in chapter 18, and the instruction as to the judgment of the world to make room for the heavenly man. That is the setting, I believe, of the chapters. Isaac in chapter 22 is the heavenly man, not simply as born, but as raised from the dead. He is not said to have descended with Abraham or his young men from the mount where, he is offered up. Abraham went to Beer-sheba, but there is nothing said about Isaac going there; he sets forth Christ in heaven, that is the governing principle of these chapters -- Christ in heaven, not only risen and remaining in that setting, not coming down. Rebekah is introduced in chapter 24, and now Isaac in chapter 26 is definitely in the land to stay there, he is not to leave the land, nor does he, and he reaps a hundred-fold from his sowing, and, thus recognised, he comes to Beer-sheba. I think that we may gather from the verses read that the link is with chapter 21 where the place is formally mentioned and

named. Now it is a city, which is the sign of the heavenly position, and sustained, not simply by a well -- they had been digging -- but they "found water", so that he calls it Shebah; now we are told that the city was called Beer-sheba, verses 32, 33. I think if we dwelt a little on these thoughts the Lord would help as to the heavenly position and the sign of it -- the sign of it as a city; the name of the city comes down "to this day". Beersheba is called a city here; allied with the idea of water, a city implies order and light, sustained alone by the Spirit of God.

W.C.G. The heavenly portion is opened up to persons in whom the sign of circumcision is manifest.

J.T. That is what I thought. Divine visitation makes the thing very concrete. Jehovah came to Abraham; following on that the conversation between God and Abraham is broken off -- "he left off talking with him; and God went up from Abraham", Genesis 17:22.

W.C.G. Is that the reason of Paul's conflict in Colossians 2? Was it that conditions might be found with the saints in which the heavenly portion could be revealed to them? If they did not continue in the faith grounded and settled, they might go back to conditions which were prior to the truth of circumcision.

J.T. That is the side that is stressed immediately in Colossians 2:11, he says -- "In whom also ye have been circumcised with circumcision not done by hand, in the putting off of the body of the flesh, in the circumcision of the Christ". The conversation with Abraham was left off after the covenant was made in Genesis 17, as if God would leave him and see what he will do. Abraham immediately applies the thought of circumcision in the fullest way to his house and then he is at his tent door, the full position of a heavenly man, and the divine visitation confirms everything. He knows what to do, too, when the men come; if he knows how to behave on earth at the oaks of Mamre, he knows

how to behave in heaven, he is shown to be fit for heaven by his behaviour.

H.B. Is that seen on the mount?

J.T. It is seen in chapter 18 in the way he entertains the heavenly Visitors, how perfectly he is in accord with the position. They do everything he suggests, they leave it with him and wait there till he finishes what he has in mind; that man is fit for heaven, he would not be out of place there.

H.B. It is possible for us to have conditions like this, where we may prove fit for heaven even now?

J.T. That is what is going on in the assembly -- it is a question of how we behave in the assembly.

J.C. Do you connect the city intimately with the assembly? -- Paul was told to go into the city.

J.T. Yes, it is a thought that runs through the Acts, and is seen fully in Galatians -- "Jerusalem above is free, which is our mother", Galatians 4:26.

J.McC.R. You were referring to the bow in the cloud, the token of the covenant God had established with Noah, then the token as to circumcision, and then the heap of stones. Is there any moral order?

J.T. The first is a universal covenant, involving the governance of the world, the ordering of it so as to afford a theatre for the development of what God has in His mind eternally; it is just a temporary covenant "while the earth remaineth" Genesis 8:22. But what we are dealing with in connection with Abraham is eternal, we arrive there at the Eternal God; it is a question of love, of sovereign selection and purpose seen in one man, and the covenant of circumcision is to relieve us of all that hinders through the flesh, and all that dishonours and discredits us, so that all the reproach is rolled away. Jehovah going up from Abraham and leaving him gives opportunity to show how much he has taken it in. Being left to ourselves, as subjects of the work of God, the work of God manifests itself, it is true to itself, and in

Abraham's case it was manifestly so, because he carried out the thought of God fully at the end of chapter 17. In the beginning of chapter 18 he is sitting at his tent door in the heat of the day, and Jehovah comes to him, three men come to him -- heaven came down in those Persons; it is a question of Persons, and he discerns one of them (without their announcing their names) to be the Lord, and proposes certain things, and they acquiesce in all that he said. There is no direction from them, it is just what Abraham does; he is proving himself to be a heavenly man, which is the point now. In 1 Corinthians we are left with the commandment; Paul says, "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. Recognising that, I qualify for heaven, I am spiritual. The visitation brings this out and Abraham knows what to do. Jehovah says afterwards, "Shall I hide from Abraham what I am doing?" Genesis 18:17. In chapter 8: 21 God says certain things "in his heart"; that goes on, and God is pleased to disclose what is in His heart. He had come down to destroy Sodom; He would disclose it to Abraham.

Ques. Are the experiences up to the 18th chapter to qualify us to take care of the house of God -- the assembly -- making room afterwards for the Spirit speaking expressly?

J.T. I think that is the way it works out. We are on new ground, Isaac is in view; the heavenly man is seen in Abraham in character now, and Isaac is introduced as prospective, as coming in. The new scene is to be filled with Christ, Isaac is to replace everything. Isaac is to be in the house, not only born into it, but as risen from the dead -- that is the position, and I think chapter 26 links on with all that. These signs, the seven ewe-lambs, and the city, are all subsequent to the great thought of circumcision. The city Beer-sheba is the light and order of heaven known here on earth,

and the assurance that all is secured in a risen Christ, that everything is going through in a risen Christ.

T.G. Would you suggest, that, as behaving ourselves in the house of God, we are in accord with that?

J.T. That is right. While the apostle delayed, Timothy was tested and Paul said, "These things write I unto thee ... that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth" 1 Timothy 3:15. That is the idea -- to know how to behave oneself.

Then, to go on, the sign of the heap of stones called Galeed (chapter 31: 48), is to show how we may drop down from a heavenly level; that is often seen in the history of the assembly itself, and in the history of each of us. A local assembly is liable to drop from a heavenly level to a lower one; a level withal that God recognises, but a very much lower state of things. That is the order of these signs, so we have to be prepared presently for a very humbling consideration; but it is very exhilarating to get on the high level of Abraham and Isaac, and a city sustained by water -- by the Spirit of God.

L.D.M. Would that go as far as Ephesians?

J.T. I think so, that is the level on which christianity is introduced; then we get down lower in Jacob.

Ques. "If we live by the Spirit, let us also walk by the Spirit" (Galatians 5:25); does that cover it?

J.T. Well, yes. We have to apprehend the Spirit in Ephesians; He is hardly mentioned in Colossians, it is a question of the work of God there, and that must be recognised if we are to go over; that is why Abraham is left to work things out in Genesis 17. In other instances we are left, we are tested by the commandment, but in Ephesians the Spirit is very prominent, also in Romans and Corinthians, but not in Colossians. Ephesians is the great sphere for the work of the Spirit from the heavenly side, the fulness of the Spirit's operations.

W.S.S. We must be impressed with the great amount of preparatory work which had to be undertaken before Isaac came into view.

J.T. I think we can see the need of that. If it is not after Christ, that settles it; put everything aside but Christ is what Colossians means. Philosophy and ceremonialism may be very nice and very appealing to the mind, but turn it aside, it is "not after Christ" Colossians 2:8; that is what these chapters in Genesis mean, they bring in a heavenly Man, One having died and risen.

W.S.S. Suggesting the work that needs to take place in our own souls that we may be able to apprehend this.

J.T. That is right. It is a long protracted process, but necessary, for the flesh is so hard to break away from, so tough.

W.C.G. The material of which the assembly is built comes into full view in Colossians. "Rooted and built up in him" Colossians 2:7, and "in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him". Colossians 2:9 - 10

J.T. Yes, circumcision and the cross are the two things that are stressed in Colossians 2. It is a most drastic setting aside of all that is creditable in this world, whatever it be; whether it is refined philosophy, or refined ceremonialism. It is not the gross side of things, but the refined; they are ruthlessly set aside in the circumcision of Christ, and in the cross of Christ.

L.D.M. So the thought in Colossians is, "Christ in you, the hope of glory" Colossians 1:27, not exactly the Spirit in you.

J.T. Quite so. We are to set our "mind on the things that are above" Colossians 3:2. Isaac does not come down from the mount in Genesis 22, the suggestion is that he remains there; resurrection is just a stepping-stone into heaven.

J.G. Would you say that Peter was tested on the mount of transfiguration in regard to the heavenly position and failed there in his conduct?

J.T. Yes, he was not fit for the place -- that is the

point. He was specially selected, but he was not equal to the place; he became equal to it later. The thing to see is the greatness of the place; it was not the Christ below that he saw, but the Christ above that was transfigured. It was not by an outward application of anything, but what He was personally, the coming out of something that had been hidden. The truth is expanded for us as we apprehend Christ in heaven. He is in His own domain, and we have to be prepared for it. John says, "it doth not yet appear what we shall be" 1 John 3:2. Although he had been on the mount of transfiguration, though he saw Christ risen too, yet he says, "it doth not yet appear what we shall be: but ... when he shall appear, we shall be like him; for we shall see him as he is"1 John 3:2, not as He was, but as He is. That is the greatness of Christ up there, the great expansion of His own domain.

H.B. Do we get in the apostle's prayer in Ephesians 3, the development in us which would answer to that -- being "strengthened with might by his Spirit in the inner man"? Ephesians 3:16

J.T. Quite so, those two prayers are to fit us for the inner domain; and I think that all enters, in type, into Beer-sheba here -- it is called a city.

G.A.v.S. Do these qualifications and features go to bring in city conditions in accord with the thoughts of God, on earth as they are in heaven?

J.T. That is a good way of putting it -- a reflection of heaven on earth. How great that is for God! -- and it is to enter into every company of His people now as sustained by the well -- that is the point, the servants came and said "We have found water". Abimelech comes with Phichol and his friend, that is, the military man and the social man. The social side is so insidious, it is the danger for those who are heavenly, for there is refinement attaching to it; we make so much of refinement, and the devil uses it to replace what is heavenly; but Isaac is not caught by that -- he sent them away. We do not cultivate or promote any bad feelings with

people around us; we are heavenly, and we are not doing people any harm. But Isaac sends them away; his great dignity is seen in that.

G.A.v.S. We do not enter into those conditions at all. You can see that if you brought Abimelech and Phichol and his friend into the city, their thoughts would have been entirely different from Isaac's, so he sends them away; they had nothing to do with Beersheba.

J.McC.R. I should like to ask if every believer has the Spirit? -- that is a difficulty with some of us.

J.T. The Scriptures would lead us to think differently from that. They would lead us to connect the Spirit with the sign of circumcision; if a man has not that sign you cannot say he has the Spirit -- he must have the sign. The Holy Spirit is characteristically given to believers, of course, but you cannot say from Scripture that every believer has the Spirit.

W.C.G. Is not the word "believer" used in too general a sense? -- you must enquire what they believe. They may not have believed that which is connected with the gift of the Spirit.

J.T. Yes, and even if they have believed everything, the gift of the Spirit is not automatic; it is a question of giving, and it is a question of the Giver's privilege. Surely it is due to God that we should afford Him that liberty -- what a great gift it is! -- let Him give it when He pleases.

J.W. Could you form part of the assembly if you had not received the Spirit?

J.T. No, you are in the assembly by the Spirit. "In the power of one Spirit we have all been baptised into one body", 1 Corinthians 12:13. It seems to me, that the saints ought to be conversant with the truth of the Spirit. The Spirit is a gift, and the Lord says, "how much more shall your heavenly Father give the Holy Spirit to them that ask him?" Luke 11:13

F.I. What has one without the Spirit?

J.T. Well, he may have justification and forgiveness of sins -- in fact he must have these, if he is a believer at all.

F.I. Would it be right to say that in every believer there is a work of God by the Spirit, but every believer has not the Spirit as known power in his soul?

J.T. Quite so; and there are many like that, who have not the Spirit.

G.A.v.S. Have we not to consider the gift of the Spirit, as presented in 1 Corinthians 12, to apprehend that the gift of the Spirit is the result of a divine formation in connection with which the people of God are brought into divine incorporation with what is here on earth for God?

J.T. Yes. "In whom ye also trusted ...". "In whom also after that ye believed, ye were sealed". Ephesians 1:13 It is the order of one, two, three. "In whom also, having believed" -- a past thought -- "ye have been sealed". One follows the other, but you cannot say it must be automatic, for the action of sealing must be God's -- He gives the Spirit. "We have found water". There was water in the assembly at Ephesus, the Spirit was there. The twelve men we read of in Acts 19 received the gift of the Spirit at one time.

L.D.M. John 3 gives subjection to Christ, then in John 4 you get the vessel carrying the water.

J.T. Just so; the Spirit is not given by measure to Him, the Christ.

L.D.M. It is a suggestion of the Son.

J.T. Quite so, it is administration. John saw the Spirit as well as the Son in chapter 3 -- all things are given into the hand of the Son -- the Father loves the Son, and the Spirit is not given by measure to Him. The next chapter shows how the Spirit is administered -- "If thou knowest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water" John 4:10. You must bring in the administrative side, and

surely it is left with Him as to when He gives it. So that I think the allusion to the Spirit in Ephesus, that they had received Him, is the water, the assembly has it. Paul is a witness to that; these twelve men got it at one time, therefore there is room for development of the great thoughts of God in that assembly.

Rem. We have made it too automatic.

J.T. I think so, and we are on low ground; we ought to see this thought "We have found water", and that enters into the thought of the city. Ephesians is the idea of the city and the heavenly thoughts here.

W.S.S. Would you say that finding the water is a further thought to receiving the Spirit, finding the sphere in which the Spirit is free to move?

J.T. I think that is right. It stands in relation to the city, but the apostle, in speaking to the Ephesians, calls attention to the fact that they had the Spirit -- he is not questioning their having it; the Spirit is there in the assembly.

Rem. That question had been raised and settled.

J.T. That is right. "Did ye receive the Holy Spirit when ye had believed?" Acts 19:2 and now brethren are asking, Can we believe without the Holy Spirit?

G.A.v.S. New birth is the work of the Spirit from outside, whereas the reception of the Spirit is God sealing that work which has brought about faith, by giving the Spirit to those who have believed?

J.T. Yes, and you make room for the principle of gift, the Holy Spirit is a gift and may be asked for; we must make room too for the activity of faith, the work of God in us. In America, fifty or sixty years ago, a line of teaching was developed, and I believe has place still, that new birth implies everything; not only the initial work of God in a man's soul, but everything -- and that he gets the Spirit then. That is current, and it corresponds to the low state of things we are approaching in Genesis 3:1, where people do not see things clearly. At Ephesus you are on the mountain tops, you see

everything clearly. The man in Mark 8 "saw all things clearly", not only all men, but "all things".

H.B. It says they spake with tongues and prophesied, that is having found water.

J.T. That is right.

A.N. Is being born of water and of the Spirit, and having entrance into the kingdom of God, further than new birth?

J.T. Well, it is in John 3. First it is, "Ye must be born again" John 3:7; no part of the moral being of the man is excluded from this operation. Then the Lord enlarges on that in replying to Nicodemus by saying, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" John 3:5. The principle of cleansing would be there, of course, but you have to wait for chapter 4 to get the water. We have the water of cleansing in chapter 3 in the birth, in the operation; but in chapter 4 it is drinking.

Rem. You have to come to the reservoir.

J.T. That is the thought in the persons. Then the idea carried into a city is an immense thought; things are compacted together and held for God.

Now in Genesis 31 we come to a lower state of things, and, alas, we have to do with such a state; we have to own, I think, that it is descriptive of present conditions. There are dear brethren who are mutually recriminative; there is a want of practical righteousness, there is a want of confidence, a speaking against one another. The chapter begins with Jacob hearing what the sons of Laban were saying about him, This brother has got all the glory at our expense -- that sort of thing. Then another member of the family steals an idol; they would get away from one another secretly. There is the sign of sorrowful separation, the very opposite of what we have been speaking of, for the principle of the heavenly city is unity -- "has raised us up together, and has made us sit down together in the heavenlies in Christ Jesus" (Ephesians 2:6) -- that is the principle of

unity; we do not want to be separated, we want to be together; not to go by separate ways, there is only one way -- we all must go up together. Here are brothers pulling away from one another.

G.A.v.S. Is that what we get in verse 1 of Proverbs 18? -- "He that separateth himself seeketh his pleasure, he is vehement against all sound wisdom".

J.T. Yes -- "These be they who separate themselves" ... "having not the Spirit" (Jude 19); that is the kind of thing.

J.W. Would Abimelech and those with him represent those who want the benefits of the covenant, but are not prepared to walk in a separate path for the pleasure of God? Abimelech went back to his own land.

J.T. That is what we are speaking of, those who have not the Spirit, they can get along without the brethren. Laban can get along without Jacob, and Jacob without Laban -- that is a "heap", very different from a city in beautiful symmetry and order. They have no confidence in one another. If I am afraid a brother is going to hurt me, I have no confidence in him; but the covenant is to promote confidence and love.

Rem. Paul spoke of grievous wolves coming in, and "also of your own selves shall men arise, speaking perverse things", Acts 20:29 - 30.

J.T. Yes, it is a state of things where separation from one another is accepted; we cannot afford to be separated from one another; it is abhorrent to the spirit of the assembly; unity is the principle, love of our brethren, we must have our brethren.

W.S.S. They quarrelled about a matter that was hidden, it did not come to light -- the teraphim. That is a serious matter that things do not come to light.

J.T. Yes. Well, you can see in reading this chapter and the preceding chapter, in fact from the time Jacob went to Padan-Aram, that it is one continuous struggle; the wages question comes up, and there is the difficulty

with Rachel, and the differences between the wives, and the thing culminates in this chapter where they want to get away from one another. Then, over against that, is the remarkable fact that God is in all this, that is to encourage us -- (it is like the ugliness of the Cushite wife of Moses) -- in spite of all this, God is with him and helping him, though in a distant sort of way. It is the very opposite to Pentecost, when the barrier of language was broken down, where you get all speaking the same thing, the same language; it is the language of heaven, for that is how the Lord spoke to Paul, the pure language given to the saints so that we understand one another, love understands, it is the language of love.

G.A.v.S. Jacob was told to depart from Padan-Aram. Separation from Padan-Aram is right, but separation from our brother is not right; would that be the distinction?

J.T. That is the thing. What a sorrowful state of things, yet they are brethren; Laban was Rebekah's brother.

E. G. What a contrast this is to Psalm 133 "Behold, how good and how pleasant it is for brethren to dwell together in unity! ... there the Lord commanded the blessing, even life for evermore".

J.T. Quite so. "With all lowliness and meekness ... endeavouring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all", Ephesians 4:2 - 6. What a bond of unity! And here are brethren saying, Well, this heap is to be between us. They are agreeing to differ, that is the principle of this heap, an agreement to be separated from one another.

Rem. You might have these features in a gathering, but there is an opportunity for bringing in the features of the heavenly Man, humbleness and meekness and

gentleness; it is an opportunity for us to work out those things together, even in the face of these characteristics.

J.T. Well, the comforting thing is that God is working in the face of all this in the history of Jacob; God is with him in spite of all the conditions. So that we may take courage in spite of our ugliness, and this bickering and speaking evil of one another, and these hidden things. Jacob says, "And now, come, let us make a covenant" -- there is something in that, that is the proposal in verse 44 -- "Let it be a witness between me and thee". Then it says, "And Jacob took a stone, and set it up for a pillar". Now this brother is doing something that is dignified; moral dignity is such a necessity, because we get down so low that we act like men. I believe Jacob is leading in recovery in taking a stone and setting it up as a pillar. He had done that before, at Bethel; there is one idea of Bethel here, setting up a stone pillar. But then he says to his brethren, "Gather stones".

G.A.v.S. You mean he became an example to them in some little way.

J.T. No matter in how little a way a brother or sister acts on the principles of the house of God, let us take note of it, follow on that line. But then they made a heap -- that does not belong to the house of God.

G.A.v.S. Is that what has happened to a large extent in christendom?

J.T. Yes, there is no heavenly thought at all in that; a heap is nothing at all for God, there is nothing in it suggesting heaven.

L.D.M. It says, they "ate there upon the heap".

J.T. Yes, they broke bread. The Lord's supper is nominally gone on with, in all these heaps, but there is nothing dignified about it. One does not mention this to traduce others but to raise the question, Where are we in these low conditions? We do not have far to go to get them. Jacob is the leading man here, and it is

important to get such a man in these circumstances, one who introduces a dignified thought, such thoughts as have a place in the house of God. The stone pillar is something. I believe there is recovery in Jacob's action, first in verse 45 -- he "took a stone and set it up for a pillar", and then he invites his brethren to gather stones, but he does not tell them what to do with them. There is a sort of independent state of things; they did that, but then they made a heap; still the pillar was there, and we get Laban alluding to it (verse 51), "Behold this heap, and behold the pillar which I have set up between me and thee". The pillar is there, whether it is the one that Jacob built or not, the idea is there.

G.A.v.S. Do you think Laban takes up the thought and gives his own interpretation to it?

J.T. Yes, I think that is how it stands. He associates it with the heap, as if they were on the same level, but I think Jacob had a more exalted thought than the heap, but, under these circumstances, he had no power to carry out the divine thought, which is so humbling. If you get a right thought, wait on God to help you to pursue the line of it, instead of having a heap. Jacob had light, he was going towards the house of God. I stress this section because we have not far to go to find these conditions, and how are we to get out of them? If a brother has any little suggestion of God's house, take notice of that, do not turn it down and do not allow independent action; one brother doing one thing, and another brother doing another, so that you have nothing but a heap. The principle in Jacob's action is to follow a line.

Rem. At Corinth the apostle had to say as to their coming together "it is not to eat the Lord's supper", 1 Corinthians 11:20.

J.T. Exactly, they were in coteries, and content to be thus -- that is Galeed: it is a heap of witness sure enough, but what to? Division among the saints, and

it is accepted as though it were a right principle that can be allowed. God hates that.

W.S.S. The issue that was raised by Abraham, and then by Isaac, with the Philistines produced something spiritual in a well. There is no suggestion of what is spiritual being produced by this matter.

J.T. No, nothing at all. There is a suggestion in Jacob's action if they had only followed it. "Gather stones" is good enough, but what will you do with them when you gather them? Stones are symbolically persons; "Yourselves also, as living stones, are being built up a spiritual house" 1 Peter 2:5, says Peter. They are being built up -- living stones builded -- there is regularity and order in them, not a heap.

H.B-t. What are we to understand by the next step, the angels of God meeting him?

J.T. Well, it shows that God is in all this, He does not forsake us because of these conditions, He is leading on to what the pillar ought to have suggested, that is, He is leading on to Bethel. All that follows (chapters 32 - 35), is to consummate in what is in the mind of God, to effectuate His own thoughts in Jacob. The two camps, here in chapter 32: 1, are an adequate testimony to divine care; in spite of this low state of things, God remains God, He is watching over us and doing all possible to steer us clear of all this, and lead us up to Bethel. "I am the God of Bethel, where thou anointedst the pillar" -- it is anointing the pillar now, not simply setting it up.

W.C.G. Jacob was a man of faith but he stopped in Syria for commercial purposes, though he went there to get a wife.

J.T. Yes. It was right enough to go there for a wife -- that is as a type of Christ -- but to remain there for worldly gain, commercial considerations, is another matter -- that shows a low state of things.

H.B. Is verse 54 -- "Jacob offered a sacrifice upon the mountain, and invited his brethren to eat bread:

and they ate bread and lodged on the mountain" -- is that a more elevated state of things?

J.T. I think that is elevation. Jacob is the leading man -- that is what we ought to notice, and we should look for a Jacob in these circumstances.

G.A.v.S. Is there any significance in, "The God of Abraham, and the God of Nahor, the God of their father, judge between us"; it goes on to say that "Jacob swore by the fear of his father Isaac".

J.T. I think Jacob is rising here. Isaac is the risen man, so in chapter 46: 1 it also says, "he offered sacrifices to the God of his father Isaac" -- it is the risen man, I think. Jacob is the leading man; God always provides a leading man in these circumstances. I believe the heap suggests independency.

G.A.v.S. The contrast would be for each to have his little niche in relation to the brethren, so that the true Isaac would be expressed.

J.T. Yes. What was in Jacob's mind was right, but he had no power to carry it out; which is often the case because of the independent position taken up by certain persons, in saying this or that. The thing is to follow a lead, however small, and we will reach the end, and God is with Jacob in all this.

R.K.C. Is not the great point for us to see how this is worked out amongst ourselves?

J.T. Certainly, that is the point of it for us.

Rem. We sometimes get heaps in our care meetings.

J.T. Well, this applies. We may have care meetings and there are disagreements, but what is worse is, that there should be anything like this when we come together in assembly to carry out a judgment -- that is a most serious matter!

Ques. Should the judgment be formed in the care meeting?

J.T. The care meeting can never be more than tentative; it is in the assembly that things are final.

Ques. Would you say a little as to offering the sacrifice on the mountain and inviting his brethren?

J.T. Well, as we have been remarking, that is elevation, but conditions did not warrant the opening up of these things. I believe God comes in the next chapter, to meet Jacob and to confirm all this, but all is on the road to Bethel, and for that, you must have a leader. If you get a leader, watch that man, and God will be with you; that is what the two camps of angels mean, I think.

Rem. We should search our own hearts and see whether any of these unsuitable feelings to our brethren exist, that this condition of things may not go on.

J.T. That is the thing.

F.I. If we are not in the good of this, may the Supper become just a heap of stones to us, just a witness of what belongs to us, nothing more?

J.T. Well, Paul said, that such a condition is "not ... the Lord's supper", 1 Corinthians 11:20.

THE SIGNS OF THE COVENANTS (4)

Exodus 31:12 - 17; 1 Corinthians 11:23 - 26

J.T. Our subject is signs of covenants spoken of in Scripture. We began with the rainbow, then circumcision as the sign of the covenant made with Abraham, and the seven ewe-lambs given to Abimelech by Abraham witnessing to the fact that he had dug the well. Circumcision is the putting off of "the body of the flesh", but the well is the bringing in of the positive thing, the spirit of Christ, the heavenly Man. Then we considered Isaac and the digging of the well by Abraham. Isaac's servants said, "We have found water", and Isaac calls the well Shebah, connecting it with what Abraham said as to the well of the oath; the well of the oath would imply the means of maintaining the covenant in a heavenly way, it is in the power of the Spirit. We have the word "city" added in Isaac's case, in Genesis 26, the city was called Beer-sheba unto this day. That is not only the negative thought of "the putting off of the body of the flesh", but the putting on -- the well so prominently mentioned implying the Spirit; and the city, according to Ephesians, implying a sphere where the Spirit is free to develop heavenly thoughts. One of the greatest thoughts of the assembly is that it is heavenly, although here, such a vessel is available to God to develop His thoughts, especially of government and light and order.

Then we had the sign of the covenant between Laban and Jacob, which, as pointed out, was a very humiliating thing; a heap of stones, intended to be a witness between brethren who are separated. Instead of denoting the presence of active love, it denoted the negation of it in brethren being mutually agreed to be absent one from the other, and to be contented in the absence. A humbling side of the truth, but one to be observed, because it is so marked in the history of the assembly, alas,

certainly it marks its public history, and, as was remarked today, we have not far to go in seeing it, in brethren together, although perhaps on right ground, yet out of keeping with it in their spirits. The mutual recriminations marking Jacob and Laban often mark local meetings, and therefore, it is a sign to be avoided; anything that reminds us of our true state is not to be ignored, but it is most humbling to have such a witness. It was pointed out that there is correspondence with what arose at Corinth after the apostle's departure; brethren divided up into coteries, possibly implying social distinctions, yet carrying on the symbol of the Lord's supper without the love, carrying it on in a partisan way; not yet divided up into separate rooms, but in the same hall apparently, yet divided up into coteries, so the word "Galeed" might be written up over the whole scene, and the apostle says, "this is not to eat the Lord's supper". Although negative, it is important to have this to express the truth, something to warn us that we should keep away from the state it describes.

In Genesis the work of God is allowed to show and prove itself, without formal authority or requirements from God; and alas, the works of the flesh too, show themselves; for there was little to restrain Jacob and Laban in what they were doing, Jacob in amassing wealth and making Laban wealthy too -- it was just a commercial matter. Laban's sons were talking about the glory that Jacob had acquired, their idea of glory was just sheep and oxen and lands -- material things; but what we may reach is the kind of glory that accrues from the covenant of God. The sign of the covenant, of the new covenant, as we have it before us now, is said to be the ministry of the Spirit which "subsists in glory"; and "the ministry of righteousness abounds in glory", and again, "that which abides subsists in glory", 2 Corinthians 3:11. It is glory of an excessive kind; not glory in the wealth or status or education of this world, but what

accrues from the covenant of God, the new covenant. What may be also remarked, is, that we are now on ministerial ground for the moment -- that is Exodus and Corinthians -- going on to heaven. It is no longer left to us as to what we will do, but everything is carefully prescribed for, a most needful provision. Ministerial ground is the ground of Moses and Aaron, the one maintaining the authority of God here, and the other maintaining the worship and service of God inside -- the minister of the sanctuary.

W.C.G. The scripture read in Exodus is after the directions as to the house of God had been given. Would the connection with what we have had before lie in the fact that Jacob reached Bethel, which is the house of God?

J.T. Yes, he was going on to it. I believe the setting up of the pillar, as was pointed out this morning, was a lead given which God respected and made way for, for he moved on, and finally by the grace of God came to Bethel. Bethel in Genesis is just an abstract thought. It is connected with Jacob very noticeably, but it is an abstract thought; still, the ideas attaching to the house are very clearly set out there. When we come to Exodus, it is not an abstract thought, we have material, and the building; we do not get that in Genesis. It is not now a heap of stones, but material of the very finest quality; everything that is divinely required is supplied and constructed, not as a heap, but according to divine specification. There was not to be one iota of divergence from those specifications, and not only from the specifications, but the pattern shown, shown to one man only; so that we are dependent wholly on one man as to this, but that man is a minister, "faithful in all God's house".

W.C.G. For us, a minister of the true tabernacle.

J.T. Yes, that is the idea.

W. S. S. And was the matter of intelligence in putting things together seen in Bezaleel and Aholiab?

J.T. Yes, that comes in under Moses as having its own significance; but there is to be no divergence as to the quality of the material, it is to be excellent; so that Exodus is the supply secured through redemption.

H.B. How would this sign of the sabbath be seen today?

J.T. Well, it is noticeable that the term is found first in Exodus; the thing is in Genesis, but the term is found first in Exodus. You may have the things, as in the Old Testament, but unnamed. In the New Testament we have names, accurate names.

G.G. Was the sabbath ever kept until the days of Moses when the instruction was given?

J.T. There is no evidence that it was. In Exodus we are on ministerial ground, where there is the sense of obligation to have things right, and that, as having things right, nothing of importance is omitted, things are gathered up and named. Figuratively, it is the coming in of Christ to take up everything; He linked things on with the beginning, He linked certain things on with their primary setting, so that we might know what they meant.

J.C. Would you connect the pattern with the commandment?

J.T. The pattern is more than the commandment; the pattern is the mind of God presented concretely; nobody saw it but Moses, as far as the Scripture shows; he was a man to whom things could be shown. "The form of Jehovah", for instance, "doth he behold", Numbers 12:8. That was said of no one else. There is an allusion there to the great Mediator, the One who alone could see these things. It proved the pattern was Christ. Moses saw Him in such a sense, but not like Abraham -- Abraham rejoiced to see His day, the Lord said, "he saw it, and was glad" John 8:56; he saw it in Isaac, I suppose, when Isaac was born and weaned -- but Moses saw the pattern, as the one who was obligated in regard of it, like an architect. To go back to Proverbs,

wisdom was God's architect, so to say. We must now be prepared for great accuracy, and no deviation, no such word as 'non-essentials' can be allowed, everything is essential, nothing must be left out that is divinely required.

T.G. Do you suggest it is secured through redemption?

J.T. Yes, God would not bring in a ministerial system without redemption, without the liberty wherewith Christ sets us free; it is a system of liberty founded on redemption.

H.B. Why does the sabbath first come in Exodus in relation to the manna?

J.T. Well, that is a point to be noticed. God says, "Tomorrow" -- it is near by, when you have the manna, the sabbath is near by -- that is the general principle. The principle of restriction is introduced; you are not to gather it on the sabbath, but you can gather twice as much the day before; so that there is the suggestion of increased capacity, capability of enlargement and the power to keep things until the time arrives. Like Mary, she acquired the habit, or power, of keeping things -- "against the day of my burying hath she kept this", the Lord says; John 12:7. Only a day to keep the manna, but still it was that principle, to gather twice as much, and keep what was needed for the sabbath with liberty to store it, which is only found in that connection. That is, there is the principle of liberty attaching to the Person of Christ here. When the Lord went through the corn fields, for instance, the disciples went further than He did -- they plucked the corn and rubbed it in their hands, and the Lord defends that; that is, He was inaugurating a system of liberty, He was the Leader in that, the presence of the manna brought about a state of liberty and with all that, the power to keep things. Keeping things under divine principle is right; but keeping back a thing that you should give out at the reading meeting, thinking you

will get a better opportunity later on, God does not approve of that. If you have a thing to give out, give it out. Then there are things that have to be kept back; you may have to keep things back for the good of the saints -- Paul did that; not because he wanted some fine thought for some special occasion -- that is not the idea at all.

L.M. You mention the reading meeting, would you apply the same thing to the morning meeting; we may keep back something on the Lord's day morning in priestly service thinking to give it on another occasion. Would that be an occasion for the manna to breed worms?

J.T. Quite so. Give it out, if the Lord lays it on your heart.

W.S.S. Is the sign to preserve us during the absence of Christ? I was thinking of the following chapter (Exodus 32); the people failed during the absence of Moses.

J.T. Quite so. They did not know where he was "as for this Moses ... we wot not what is become of him!" Exodus 32:1

W.S.S. I thought if they had been in the restfulness which this sign would bring about they would have been preserved.

J.T. Yes, they certainly would not have made the calf.

J.G. What have you in mind as answering to this sign today?

J.T. Well, we propose in this reading, to confine ourselves to the two thoughts, that is, the first covenant, and the second -- to keep the idea of the sign before us. The sign of the first covenant was the sabbath; the second, according to the way the Lord presents it in the gospels, and the apostle in the Corinthians, is the sign of the Lord's supper; that is the cup -- He says, "This cup is the new covenant in my blood" (1 Corinthians 11:25): that is, the literal cup that He took into His

hand. So that our concern is to arrive at an understanding of the cup as a sign of the new covenant; not ignoring the sabbath, because it also has its force today. It is to arrive at a state of spiritual restfulness in the presence of Christ, and that is, I think, where Exodus 16 is so instructive, showing that the sabbath was there -- "Tomorrow is the ... sabbath" Exodus 16:23. The sabbath of rest is in the Person of Christ, even as the manna gave rest; where He is, there it is. Why not avail yourself of it? -- this restfulness. If anyone were to look into the Scriptures and compute the actual time required to be spent by Israel in keeping Sabbath, they would find that it covered more than one-fourth of their time. It is a very important matter; it shows what the sabbath is in the mind of God; it is to accustom us to eternity beforehand.

F.I. Does the entering into the truth of these two signs, the sabbath and the covenant, make us available in the service of the Lord, because in Isaiah 56 it speaks of laying hold of the sabbath and the covenant, so that the people might become available in a priestly way for the service of Jehovah?

J.T. That is how it stands, I think. We have to learn to keep our sabbaths, to lie fallow, and to learn to be inactive in a spiritual way; to do no servile work.

J.B. Would the spirit of the covenant bring in liberty and glory in view of the Supper?

J.T. Well, it does. I think it is significant that the principle of keeping comes in in connection with Exodus 16 -- they could keep things, and then that the sabbath is so near -- "Tomorrow is the ... sabbath". It is so near as the manna is seen and utilised. I think it is to call attention to what Christ was as here, in lowly circumstances. The manna was a small round thing lying on the face of the ground, a nameless thing -- "What is it?" -- you might ask it always of yourself. As understood, there is a sense of rest in it. The Lord had to say, "Come to me, all ye who labour and are

burdened, and I will give you rest. Take my yoke upon you, and learn from me; for I am meek and lowly in heart, and ye shall find rest to your souls", Matthew 11:28, 29. I believe that is the way it is arrived at. Well now, in Exodus 31, the Spirit of God had been unfolding the glories of Christ, not in lowliness as the manna suggests, but the glories of Christ on high; that precedes this passage. And it is as if God were to say, Well surely you can rest in the presence of that! -- there is restfulness and adoration too. Think of the glories that passed before Moses one after another on the mount, what he saw -- and now you have a word added that you do not get in Genesis 2 -- it is that Jehovah "rested, and was refreshed". You can understand it, the unfolding of the glories of Christ brought in refreshment. So that He insists here in these verses, 12 - 17, that the sabbath must be kept. It is called the "holy sabbath" in chapter 16. Jehovah says, it is the sign of the covenant "between me and you".

G.A.v.S. Would you suggest that the covenant of the sabbath involves the maintenance of a spirit of serene contemplation and enjoyment of the things that God has rested in in Christ? -- so that God is refreshed and the people of God enter their rest as they enter into the thoughts of God for them in Christ?

J.T. That is good. David, I think, would say Amen to that! It says, "king David went in and sat before Jehovah" (1 Chronicles 17:16); sitting down in the presence of all that! You can understand the refreshment in Exodus, and not in Genesis. While Adam was a figure of Him that was to come, he did not portray the glories that were caused to pass before Moses on the mount. The manna had to come in, a small round thing, which introduced the idea of the sabbath. We do not get the idea of refreshment in chapter 16, that part of Exodus finishes in chapter 24 where the saints, especially Moses and the elders of Israel, are invited to go up, and "they 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" Exodus 24:10 -- there was liberty there. Then chapter 25 introduces the divine thought that He would dwell amongst His people; and Moses is there to receive the divine instructions as to the dwelling, and the pattern is shown him. Christ is brought in there as Man; it is not Christ as in the Deity, but Christ in manhood is anticipated on the mount, and that is what refreshes God, but we are to be brought into that refreshment. The Lord would bring us into it in inviting us to come to Him.

L.D.M. Is there any analogy with Luke's gospel; Mary keeping these things in her heart?

J.T. Well, I think that is good. She kept things in her heart, pondering over them, and they stood her in good stead later. I think she represents the principle of the treasury, the power to keep things with intelligence for the time that was suited to them.

L.D.M. Does she precede morally what is seen in the mount?

J.T. Quite so. It was all involved there in the Babe, and then, as He comes up out of the waters of baptism, heaven announces its delight in Him and henceforth the saints are to be brought into that. Hitherto it was anticipative, for Christ had not come into manhood. So that you have a state of things here upon earth of quietude, of restfulness, in the midst of a scene where all is turmoil: "the wicked are like the troubled sea, which cannot rest, and whose waters cast up mire and dirt" (Isaiah 57:20); there is nothing stable -- it is manifestly so. Whereas in the assembly the divine thought is restfulness; Mary sat at the Lord's feet and heard His word, and that is developed, I believe, in Mary of Bethany; all is restful, not a word is said in that scene at Bethany, as far as the scripture shows. The silence is broken by Judas, the wicked like the troubled sea. But there is a scene of restfulness into which the Lord comes.

J.McC.R. Is the sabbath to the old covenant what the Supper is to the new covenant?

J.T. That is what I thought. Not that we lose the thought of the sabbath, the sign of the old covenant is not abrogated in that sense, the sabbath still has its meaning and is of great importance; the saints should learn to be quiet spiritually.

W.C.G. Would you say the privilege connected with the keeping of the sabbath and the covenant in it, was founded on the general covenant in chapter 19 they obeyed His voice and kept His covenant. Would that make way for this?

J.T. Just so, it is the same thing, only there is the beautiful suggestion added in chapter 31 of refreshment, pointing to what is seen above. Chapters 19 and 20 are the law given from Sinai to the people, but what is given in the chapters from 24 onwards is what is above -- Christ seen above. The assembly is really developed from Christ seen above, not simply in the forty days after He rose, but from Christ in heaven out of which the assembly comes. The Lord would help us to understand the difference between Christ on earth in flesh and blood, Christ during the forty days, and Christ as He is now.

W.S.S. That is brought to the knowledge of the assembly ministerially, as you have said.

J.T. Yes, the necessity for the ministerial side is because of where we are actually; the flesh is to be kept out, and kept out with authority, there is no option at all.

W.S.S. I was thinking of your remark in regard to refreshment, how important the reception of the ministry must be under these circumstances.

J.T. I think the Lord would call attention to ministry, as He does in Exodus, Leviticus and Numbers, particularly. It has its application now, for we are living in such radical times, times of non-essentials, as they call them; God is stressing that He is not in that at all,

that He has not changed His mind at all, and the Holy Spirit is here to maintain ministerial authority -- authority in ministry.

H.B. You spoke of Christ on high in 1 Corinthians 11, is that the light in which the cup is taken?

J.T. There you have it. Why should we get it from heaven? Is it not enough to get it in the gospels? It is the Supper by way of heaven, by way of the Lord glorified; everything is from heaven.

J.W. When Joseph was exalted he was given Asnath.

J.T. That is right; Christ receives the assembly in heaven. Adam and Eve are a figure of union before sin came in; but in all that follows that, the position is heavenly; Isaac is not to go out of the land, it is Christ in heaven, the assembly is brought to Him there. This is a most important point to keep clearly before us, that the sign of the covenant we have has come from heaven.

J.G. What would be the difference between taking the Supper in the light of the gospel record, and in the light of the Corinthian presentation?

J.T. Well, the Corinthian presentation brings in the heavenly and the ministerial side, it comes to us from the Lord above -- "I have received of the Lord that which also I delivered unto you". It comes from the Lord, but comes through the minister par excellence of christianity; for, although it is "first Peter" as regards Jerusalem, it is Paul, who is the minister of the assembly; and we must pay attention to the ministry and the minister.

G.A.v.S. Is that why Peter gave way to it when he refers to what "our beloved brother Paul" 2 Peter 3:15 had said?

J.T. That is the thought, I am sure. There were things "hard to be understood, which the untaught and ill-established wrest, as also the other scriptures, to their own destruction" (2 Peter 3:16), he said, but the ministry was perfect. I think that is very beautiful,

for it is "our beloved brother Paul" -- there is no Galeed there -- although the Judaising element would separate Peter and Paul. That will not do for Peter; no, "our beloved brother Paul" is not Galeed; it is the bond of love, but there is the recognition in it of something that Paul had; that is what Corinthians and all the Pauline epistles mean, they are distinctive; and the Lord's supper is only rightly apprehended through his ministry.

T.G. So he receives it from the One who had been received up in glory; "the mystery of piety is great", 1 Timothy 3:16.

J.T. Just so -- "received up in glory". The Lord, I am sure, would direct our attention to that, the glorious state of Christ now, what He is now. The assembly is connected with Christ in what He is now. The Lord's supper has come to us that way, through the great minister of the assembly. In this epistle he stresses the necessity for detail; he praises the saints for any little observance of detail of instruction. He had given them instruction, he was now giving them instruction by letter, and he was going to give them more when he came. There is constant need for instruction as to the Lord's supper.

Ques. Is it because it is heavenly we need so much instruction?

J.T. That is it, it is different. Moses was taken up there, and the glories of Christ were passed before his view; that is what the mount of transfiguration implies too, it is a question of the glory of Christ, He is transfigured before them. That is not anything taken on by external influences, it is Himself, a divine Person in manhood, what He is capable of, beyond anything a man can conceive. You have to wait to see Him before you can understand it fully. Even John does not undertake to say fully what it is, although he had seen Him on the mount, and during the forty days. People speak about 'non-essential things', and 'splitting hairs',

but I think God is honouring the attention to details in connection with the Lord's supper, the one cup, and the size of the gatherings, and all that line of truth which has been before us.

J.G. You do not then regard as a mere detail an enquiry into the question as to how you remember the Lord, as to whether it is Christ as He now is in glory, or as a dead Christ?

J.T. No, that is important. It is remembering Christ, but I would not stress as He now is in that, for it is Remember me: but it is important to stress where He now is, when you come to the building, according to the specifications -- the assembly. What we see around us in christendom is a travesty of this wonderful thing which has come down from heaven, the pattern of which was shown on the mount.

T.G. Do we break bread in the wilderness?

J.T. We do. We have the idea of "the assembly in the wilderness" Acts 7:38, then we have the idea of the assembly in the land: 1 Corinthians is the idea of the assembly in the wilderness, where men and women are recognised.

J.C. Does the word, "This do in remembrance of me" call attention to the dead Christ, though we do not remember a dead Christ?

J.T. Yes, the blood is separated from the body.

J.P.G. Does not the Lord come before us as One who has been dead?

J.T. Surely, but it is Himself recalled in this most touching way -- that He once lay dead.

Ques. Is it not very important that it is Himself? Sometimes we get occupied with details and things about Him, and we are liable to forget it is Himself we remember, as the One who is now in the place of exaltation and glory, because of where He once was.

J.T. That is constantly said; it is an accepted thing.

G.A.v.S. Do you mean the prominent element in the Supper must necessarily be the Lord Himself, while, at the same time, we get an enlarged view of

Himself as, we think of how He actually went into death, in order that we should know Him in all the greatness of His love? We may be in danger of remembering a dead Christ; whereas it is the One who has been in death we remember.

Rem. I thought the point of His being in death leads to His present place, and it is because He is in His present place, we remember Him.

W.C.G. Does not the life and death of Christ unfold Him to us so that we might affectionately appreciate Him?

J.T. Yes, He became endeared to us in death, and the remembrance of Him seems to centre in Himself, not so much the place He is in, but the place He is not in -- He is not here. In Luke 24 it is said they were together, speaking about the breaking of bread; two of them said He had been made known to them in the breaking of bread, and "Jesus himself" -- it is Himself -- stood in the midst: but when we come to assembly formation, we have more than that, we have His place -- Christ glorified. So that Exodus 24 and what follows, gives the principle.

Ques. Does the ordinary meaning we attach to the word "remember" convey the idea? Is it not rather the calling Him to mind?

J.T. Yes, it is the action of the mind -- the calling of Me to mind.

Ques. That is, the One who is absent becomes present to us.

J.T. Present in the assembly -- yes. There is the side of announcing the Lord's death, that is another thing; but we must not get away from what we are speaking of, the thought of what is above, what He is now as in heaven: it is out of Him the assembly is evolved. We have a heavenly thing on earth, not simply something reflecting a risen Christ, but a heavenly Christ. The sheet in Acts 10 came down and went up, and came down and went up; what is

presented is indigenous to heaven. As Christ is indigenous to heaven, so the assembly is, it is heavenly. Whether in heaven or on earth, it is Christ: "This do in remembrance of me" -- it is Himself.

J.McC.R. How are we to understand the word of Joseph, "Bear a remembrance with thee of me when it goes well with thee"? Genesis 40:14.

J.T. Well, "when it goes well with thee" -- that is, when you are in the good of the gospel of your salvation and all that goes with it -- think of Him who effected it for you.

G.A.v.S. May we have misunderstood the use of the word "shew the Lord's death"?

J.T. I think the sign is involved in that, it is what is visible, it is "this bread" and "this cup"; it is the cup which we bless and the bread which we break. It is as handled, so to say, by those who have the Spirit, that is where the sign is; it is not any bread, it is "this bread" -- "this cup". If the one who speaks to the Lord in giving thanks says, "Lord Jesus" by the Spirit, it is a spiritual state of things; attention is called to something in a spiritual way, that is where the sign lies -- "as often as ye eat this bread and drink this cup, ye do shew the Lord's death till he come".

F.I. That is not the remembrance side.

J.T. No, it is the public side -- what we are doing that anybody can see.

F.I. The remembrance side is the giving of thanks.

J.T. Yes, the Lord is brought to us, in the giving of thanks and the breaking of the bread, it is a spiritual state of things: the Lord's supper is never intended to be in any other but a spiritual state of things.

J.G. What is the difference between the breaking of bread and the Lord's supper?

J.T. Well, there is not much difference. The breaking of bread is a formula for the Supper, it was a term for the Lord's supper. The term "the Lord's supper" is only found in Corinthians, it belongs to the ministerial

setting. The Lord has to do with it and the one who represents Him has to do with it. It is delivered to the gentiles in those circumstances, and has to be connected with those circumstances. The cup is in His blood. In Mark the Lord makes more of that than He does of the loaf, because it is the sign that brings God in, that is, it brings the love of God in; it is intended to establish and confirm us in the fixed state of things in the covenant. The cup refers to the life of Jesus, what He was here on earth, the life given up: it is "my blood, that of the new covenant", as He says in Mark; it is in that connection that they go to the mount of Olives, He brings God in.

W.S.S. That would open the way, after the partaking of the elements, for the appreciation Godward of what is in the new covenant.

J.T. It does, it open s up the glory side; so we have in 2 Corinthians 3 the ministry of the Spirit subsisting in glory, the ministry of righteousness abounding in glory. That is, you reach finality in this covenant, you are in the realm of glory, and there is the opportunity for praise to God in relation to that system of glory. It is a wonderful thing to think of being in the realm of glory, and it is an existing thing, a permanent thing. This does not set aside the first covenant for there was glory there too, there must be glory in anything God has to do with; but this is the abounding thing, and it is permanent.

W.S.S. What a wonderful opportunity there is, after the Supper, as in this realm of glory, for praise to God.

J.T. That is, I think, where the thought of ministry is opened up. First, in regard to the Lord's supper, it is a question of authority; then, when the glory comes in, God is there, the idea of authority merges in the Spirit. "The Lord is that Spirit" -- a very remarkable expression! The idea of authority in lordship merges

in the, Spirit, and he says, "where the Spirit of the Lord is, there is liberty", 2 Corinthians 3:17.

W.S.S. What an immense amount of detail there is in regard to that side of things -- all we have in Exodus and Leviticus.

J.T. Quite so. Then we move on from Moses, as you might say, to Aaron, the minister of the sanctuary, where the service is carried on, and I believe, therefore, that a time of waiting after partaking of the cup, is an advantage, because we are changing our ground; there must be the changing over from Moses to Aaron, so to speak; it is a glory scene, if it is rightly understood. It is a scene of abounding glory.

W.S.S. Perhaps we have not left enough time for it.

J.T. Well, I think the Lord would help us. Mark helps us particularly, the evangelists are all confirmatory of Paul's teaching in regard to the Supper and the assembly, and Mark suggests a considerable space of time to consider what the Lord says about the cup.

H.B. Would it suggest the possibility of the Lord giving us a word just after the cup?

J.T. Yes, I think it is very appropriate, sometimes very necessary, something to open up the ministry of glory. The authority is there, it is not lost, but it is merged in liberty, it is the law of liberty.

W.C.G. Does that make the way for the enjoyment of the rest of the sabbath?

J.T. Well, it does. You would like to spend as much time as you can in the anticipation of eternity, restfulness in what God is in Christ.

J.B. It would be refreshment too for God Himself.

J.T. That is the idea; you are now in the presence of God, and He is refreshed, and we are refreshed.

W.S.S. We are come "to Jesus the mediator of the new covenant". Hebrews 12:24

J.T. Yes.

W.A. He speaks of it in the epistle to the Hebrews

where we get the ministerial side of things in the blood of the eternal covenant.

J.T. Yes, he does -- "A minister of the sanctuary" in chapter 8, and then the writer proceeds to enlarge on the covenant, and occupies the rest of chapter 8, chapter 9, and chapter 10, till we come to verse 19, enlarging on the covenant. We are so slow to get into it, the realm of love and glory. And then he says, We have access; let us go in, there is liberty to go in.

Ques. Do you mean when we arrive at the covenant then the ministry of glory commences?

J.T. I think so.

J.G. What would be the next point after that?

J.T. The Father.

Ques. What about the Lord in resurrection?

J.T. We are speaking of Hebrews 8 to 10. Hebrews 8 is Christ in heaven -- "minister of the sanctuary". The position is heavenly now. The Mosaic position is Corinthians, but we are to take up heavenly ground, and it is so great that with that in view, having spoken of Christ in heaven, the writer returns to the covenant, and occupies chapters 8, 9 and the greater part of chapter 10, enlarging us in the love of God.

Rem. In that connection, in 2 Corinthians, chapter 3, before the glory is enlarged on, you get the idea of "competent as ministers of the new covenant", as if there was a time after the Supper for that. It might help.

J.T. It might help, if the brethren were not afraid of an innovation; yet it is not an innovation, it is something to regulate the saints and bring them into movement.

Ques. Paul says, "I have received of the Lord", and then he says, "the Lord Jesus" -- what is the difference?

J.T. Well, to link that on with what he says in chapter 12 helps; it is an affectionate reference to Christ. "No one can say, Lord Jesus, unless in the power of the Holy Spirit". 1 Corinthians 12:3

THE SIGNS OF THE COVENANTS (5)

2 Corinthians 3

J.T. It will be well to bear in mind what has been remarked, that the ministerial features under which the covenant appears in Exodus, suggest authority and accuracy, important items in relation to the truth. This chapter stresses the thought, the apostle speaking of competency in himself and others as ministers of the new covenant. The position in Exodus is marked by this feature, the Spirit of God introducing Moses almost immediately; first as a babe, then as a full-grown man, then in the school of God for forty years, then as seeing a manifestation of God. Then we have the genealogy coming down from Levi, Aaron being of the same family, and then we have "this is that Moses and Aaron" (Exodus 6:27), so that we are assured as to the ministers -- who they are. Much place is given to Moses, and Jehovah said to him, "See, I have made thee God to Pharaoh; and Aaron ... shall be thy prophet" (Exodus 7:1), thus the authority is greatly stressed; and throughout his history the Spirit brings forward qualities with regard to himself, such as, that there was no one like him in meekness; Numbers 12:3. Then in Deuteronomy he is seen as suffering God's anger on account of the people. In Numbers God is displeased with him on his own account, yet in Deuteronomy it is on account of Israel, so that he rises to the type of the Mediator, even in regard of atonement; he felt the anger of God, he turned it away from Israel: all that is typical of what has come out in Christ, and what is peculiarly seen in Paul's service. So that the ministry comes through such an one as Paul, made of God a competent minister of the new covenant. Things, therefore, have come to us unmarred, they have come to us as from God, through him.

Ques. Is that what you connect the authority with?

J.T. Well, that is the kind of authority that enters into the effectuation of the covenant; it is not a harsh authority, it is tempered, there is nothing about it to prejudice us, so that what is meant should come to us in its full preciousness; and the thought widens out to all who are in the position of ministers of God, so that the truth is thus exemplified in the one in whom it is presented; it thus gives us impressions, not only by what is said, but by the persons who say it.

Ques. It says, "not of letter, but of spirit" (verse 6): is it that the spirit of the covenant is known and enjoyed by us today before the covenant is actually made? The new covenant will be made with Israel and Judah?

J.T. I think the covenant is already made; it is not like the ten words, it is more the covenant in the spirit of it. In the second giving of the law in Exodus 34:27, Jehovah says, "after the tenor of these words have I made a covenant with thee and with Israel". There is not so much said there, as at the first giving, but we have the word "tenor" which we do not have in the first. The point of the new covenant is that it is in spirit not in letter -- the letter kills.

G.A.v.S. Would you say that the covenant, although made, has not yet taken effect in regard of Israel, but is being made good in us through the Mediator?

J.T. Yes, it is really being effectuated now in a greater and fuller way because of what the assembly is to divine Persons. It is not made with the assembly, but it is applied to the members of the assembly, and in a fuller and greater way than it will be applied to Israel. The law is written in their hearts and in their minds; instead of that we have the blessed Holy Spirit Himself in us -- "the love of God is shed abroad in our hearts by the Holy Spirit", as it says in Romans 5:5. That is Romans, that is part of the gospel; it is not called the covenant in Romans, but the thing is there; but the Corinthian epistles stress the ministerial side

and bring in the covenant both in the first and the second.

Ques. Is your thought that there should be a greater answer to it in the assembly than there will be in Israel?

J.T. Well, there is. Anything that applies to the assembly, or to those who form it, is seen in a greater way there than elsewhere, because of the dignity of the persons.

H.B-t. Would you say the covenant is with men? it is not the same thought as sons.

J.T. It is a question of God; the covenant is made with the house of Israel and Judah; and we have part in that because we have such a place as gives us part in it. Sons do not need that assurance, for they are settled in love. Love settles everything in that respect. We shall have no need of a covenant in heaven, for we are assured in the Father's love, as in family relationship with Him. The covenant is not between the Father and His sons, it is as between God and men.

Ques. Is there a distinction made in 2 Corinthians 6 where it says, "I will be their God" and then, "I will be to you for a Father, and ye shall be to me for sons and daughters, saith the Lord Almighty"? 2 Corinthians 6:18

J.T. Well, that agrees with what we are saying, it is with a people, but not as a family. The thought, "I will be to you for a Father, and ye shall be to me for sons and daughters" is not the full thought of sonship, it is more what He is in the way of care here. There will be no such thought in heaven as sons and daughters: it is a figure that might be used in the Old Testament.

Ques. Was the apostle encouraged as he saw appreciation of the Man of God's choice appearing in them? He says, "Such confidence have we".

J.T. "Such confidence have we" -- that is in himself -- "through the Christ towards God: not that we are competent of ourselves to think anything as of ourselves, but our competency is of God; who has also

made us competent, as ministers of the new covenant", verses 4 - 6. I think it is the kind of competency that lifts us out of ourselves and assures us of the ministry. I think the great thought of the minister has to be borne in mind, it is in this confidence, that what you have is of God -- "our competency is of God; who has also made us competent, as ministers of the new covenant"; it is the kind of state that is peculiar to ministers.

Ques. The Lord says, in John 6:63, "the words which I have spoken unto you are spirit and are life". Should all that is said be of a spiritual kind?

J.T. Quite so, and over against the letter, you are possessed of the thing itself. I think this thought of the ministers ought to be observed, because it is so stressed in both the epistles, and the reference in this chapter is to Exodus 34. The saints get the truth in an appointed way, and that is through ministers.

Ques. Was Paul himself the setting forth of the spirit of it?

J.T. Yes, he was made competent of God, as the minister of the new covenant.

Ques. Is that the way the authority is stressed?

J.T. That is right. Towards the end of the chapter, we see the merging of the Spirit and the Lord, they merge into one. Authority comes to us in that way, the merging of lordship and the Spirit. "The Lord is the Spirit, but where the Spirit of the Lord is, there is liberty". That promotes liberty, it does not promote bondage.

Ques. How is this competency brought about?

J.T. Well, it lies in the knowledge of God, and of course the knowledge of God is open to every christian, though every christian is not a minister in the sense in which we are speaking of it. The knowledge of God is open to every christian, but the competency of a minister goes beyond that, it is God taking him in hand and fitting him for the ministry.

Ques. Would the sufferings have any part in it?

J.T. No doubt they would.

Ques. Is it your thought that a minister is what we speak of as a gifted man?

J.T. Well, more than a gifted man, though that is the idea; but gift may be held without the authority which love implies.

Ques. Would it not involve the following chapter? "We have rejected the hidden things of shame, not walking in deceit, nor falsifying the word of God, but by manifestation of the truth commending ourselves to every conscience of men before God". 2 Corinthians 4:2

J.T. That is right; it involves the whole chapter, you might say. We should go back to the first epistle to see how this ministerial subject is developed; and to see how at the present time the truth comes to the saints in the appointed way, through ministry. These saints were called of God, but that includes what comes through ministry and this comes through competent ministers.

Rem. The Corinthians had gift, but they were not competent.

J.T. No, they were partisans; you cannot get competency in a minister who is on partisan or clerical lines. The subject is most important in both epistles, and links on with Exodus; there you get the kind of persons -- "Is not Aaron the Levite thy brother? I know that he can speak well. And also behold, he goeth out to meet thee", Exodus 4:14. That is the kind of thing that underlies competency, God having taken a man in hand. What can be greater in the mind of God in regard of ministry, than competency; that ministry should reach the saints unimpaired. You get the general thought in Exodus, then you see how it works out, and the pains God took with Moses; Aaron, too, was under God's eye; he was eighty-three years of age when God spoke about him. He had been in the school of God -- who says, "I know that he can speak well. And also behold, he goeth out to meet thee; and when

he seeth thee he will be glad in his heart" Exodus 4:14 -- that is the idea. Then we get Moses in Midian for forty years; so that he is eighty years of age before God appears to him.

Rem. The competency of the minister depends on his being in the good of that of which you were speaking yesterday, of which the cup is the sign.

J.T. Exactly. You can see what Paul had to go through. He tells us in Galatians, "I went into Arabia" Galatians 1:17. That was the place of learning.

Ques. Was that special training for his particular ministry, or is there that which corresponds with it characteristically for all?