Pages 1 - 196 -- "Heavenly Personality", Readings and Addresses in Great Britain, 1938 (Volume 144).
Revelation 22:16,17; Philemon 8 - 11; Revelation 1:9,10; Daniel 9:2 - 4
What is in mind in reading these scriptures is to speak about personality, which is one feature of the Scriptures: certain persons calling attention to themselves as speaking -- "I Jesus", "Paul the aged", "I John", "I Daniel". The first scripture, one well known to us, is Jesus addressing Himself to the assemblies; He calls attention to Himself, not simply as known under that precious appellation of "Jesus", but He introduces His history -- a matter of importance in those who have part in the service, in the testimony of God. Who is He?
Great personages have come up, are coming up, and will come up, in the course of this world, with little or no history, the most distinguished of all comes up out of the sea. We cannot obtain histories from the depths of the sea. We have not far to go for illustrations of persons coming into great prominence without any history behind them to qualify them. In the testimony of God, personality is given great prominence, and what precedes it, what enters into it, in the way of history. So that the Lord leads in this respect, especially in the verses read in Revelation 22. "I Jesus have sent mine angel to testify these things to you in the assemblies". He leaves out John; John has his own personality, which we hope to look at. He mentions an angel, one of those of whose histories we know little, not that they have no histories, but very little is disclosed to us as to them in this respect; the stress therefore as to personality, in the Lord's remarks here, is on Himself.
In the beginning of this book we have "Revelation of Jesus Christ, which God gave to him, to shew to his bondmen what must shortly take place; and he signified it, sending by his angel, to his bondman John". John comes in mediately between the angel and the assembly, but he is assumed in the Lord's remarks in the verses read to have a personality of his own, which the Lord by the Spirit would throw into evidence; one of the most interesting personalities in the Scripture is that of John. The angels are not presented to us as objects of attraction, they are all ministering servants sent out to minister on account of those -- namely, ourselves, that is, christians -- who are heirs of salvation. But the bondmen of Jesus have personalities, histories behind them, and peculiarly so John. The Lord could say constantly, directly and indirectly, that John is the one I peculiarly love; it is well worth while, therefore, to look into his history.
Jesus says further, "I am the root and offspring of David" -- no other history like that. John gives us even more than that, he begins his narrative of Jesus with, "In the beginning was the Word", alluding to the greatest expression morally of ability in man, the power of the mind, and that He was the Word itself personified -- the mind of God was there. That is how the beloved disciple begins in speaking about Jesus -- "In the beginning was the Word, and the Word was with God, and the Word was God ... All things received being through him, and without him not one thing received being which has received being" (John 1:1,3). Of no being could that be predicated but One, not even the Father. The Son has distinction peculiar to Himself. The Father judges no one, but has committed all judgment to the Son. It is not said that the Father made all things -- the Son made all things. So that the Son has His own distinctiveness; personality is supreme there.
Now here He is speaking to the assembly, the peculiar formation under Paul's ministry, for, without naming him, the apostle Paul comes into this book in his work in the word "assemblies". John wrote to Paul's assemblies, we might say, and the Lord Jesus is speaking to them now -- "I Jesus", He says, and, as using that form, He intends to impress us with personality, and personality as bearing on the present time as well as on the past and future.
That there is personality in the sense in which I am speaking of it, is unquestionable; there is not a single saint that has not a personality; the least esteemed in the assembly is equal to being put on the judge's seat (1 Corinthians 6:4), and that involves personality. So that the idea ought to come home to every one of us, and the Lord Jesus in putting Himself forward to the assemblies impresses us with this great thought of personality. It is doubtful if we would have much ministry save as someone understands what is said. I mean it has, otherwise, no resting-place. It is said of Samuel's words that none of them fell to the ground. It is rare that this could be said of anyone -- none of them fell to the ground, not one of his words. That would mean that they fell into honest and good hearts, and that helps to give pungency and reaction to ministry. We must look for reaction. 'A fine word', we say, but what about the practical effect?
Fruit for God requires intelligence, that is to say, "good ground" is the ground of the person who understands the word. He might not be able to give an address, as we say, on the words he heard, but still, there is the element of understanding, and that is not in man naturally -- that is the work of God, the good ground is the fruit of the work of God. So that the Lord, in speaking to the assemblies, spoke to those who had understanding; they were poorly instructed, no doubt, considering the period contemplated, but He speaks to them here as worthy of being spoken to.
There is no question here of reproach, He is speaking to the assemblies according to their dignity -- "I Jesus have sent mine angel to testify these things to you in the assemblies", without saying anything about John, as if the assemblies themselves could take in the testimony. That is another thing to be noted in this book, the word "testify". It belongs peculiarly to times in which things are doubted, times in which the enemy's effort is to make divine things uncertain, and to make the truth of God a lie. So this word is of immense importance, and it is very prevalent throughout this book; John "testified the word of God, and the testimony of Jesus Christ, all things that he saw"; he is a perfect witness.
Now the Lord is implying that the assemblies understand. What do they understand? Well, "I am the root ... of David", he who stands for all that is best, as we might say, in the service of God, Christ is his root, and his offspring, too. The "root" is inscrutable, who can get down to discover the meaning in detail of that word, in a divine Person? "Offspring" is historical. So that we have the deity of our Lord Jesus presented to us here, in unmistakable terms, and His humanity at the same time -- the Root and Offspring of David. What a Personality!
As the Lord's word here was read in the assemblies, the thought of personality would arise in their minds. What have we here in Ephesus? What have you in Smyrna? What reaction is there in those leading persons in your meeting from the knowledge that their names are written in heaven? What correspondence is there? There must be a correspondence, if things are right, between what we are in heaven and what we are down here. The Lord might even suggest -- but He does not here -- Why is it that you at Ephesus have turned away from Paul? Paul says, "all who are in Asia" -- think of that, even before the apostle's death -- "have turned away from me" (2 Timothy 1:15). There is no change in heaven's
attitude towards Paul; why this change in Asia? Paul says to the Galatians, "I bear you witness that, if possible, plucking out your own eyes ye would have given them to me" (Galatians 4:15). Why the change? The change is not in me, he says, the change is in you. So it is with us; we are tested by our view, our estimate, of those whom heaven respects and loves. You do not want to be out of accord with heaven as to any brother.
The Lord in speaking of personality, is bringing Himself to their attention, "I Jesus". The idea of His personality should permeate all these assemblies; but some in them had turned away from Paul, having left their first love. Why did they leave their first love? They lost admiration of Jesus -- that is why; their eyes became blurred, their affections became dull, He was not to them what He used to be. But He says, I am the same, there is not a whit of change in Me, the change is in you. "The root and the offspring of David" -- think of who it is, towards whom you are growing cold: it is towards Me. How commonly it occurs, alas, amongst us! Our love for Christ grows cold, and we show it by turning away from, or otherwise ill-treating, one of His servants. There is no change in Me, the Lord says; I am still thinking of you; "I ... have sent mine angel to testify these things to you in the assemblies. I am the root and offspring of David, the bright and morning star".
I now go on to Paul. What I have said is to generalise my subject, showing that there is perfection in Jesus, and as presented in Him the idea of personality is to permeate all the assemblies; every one of, them. And the idea of the personality of Jesus comes right down to us, for the whole history is in mind. At the end there is a change in the assemblies, for there is such an one as is designated the bride, the supreme feminine idea of personality -- of the glory of affection. The Lord is ending on that, and He is succeeding, too,
thank God, in however few; "the Spirit and the bride", as if there were a revival at the end, a response to this great personality which has come right down to us: Jesus. This book is full of it, and the Spirit has at least some who can be designated as the bride, and surely, dear brethren, every one of us wishes from the bottom of his heart, with all his heart and strength, to be among those who are designated as "the bride"! Personality -- feminine personality -- is there supremely, as it is in Jesus as Man supremely, for there is perfect correspondence between the Bridegroom and the bride.
Coming to Paul, I want to show how his personality enters into the preservation of the work of God, the preservation and the full valuation of every item of the work of God; this in truth is how the bride is reached. Onesimus is the theme of the letter to Philemon, a slave, but "a brother beloved" already; and there are many such, but they have not really, in the minds of many, been given their proper valuation. I am sure of that; money and status and what not, becloud our vision, so that brethren do not acquire their proper valuation. Philemon, apparently, was in danger of being beclouded by these things, he was the master of this slave. As such in earlier days, can he now look at him according to his real value? Gold is gold, wherever it is -- gold is always gold. Here is someone sent to Colosse apparently, a nugget, one might say, more than that, a precious stone, one who is to shine presently, and already is shining. Will he shine for Philemon? Will he adorn the house of Philemon -- will he adorn the assembly that is in Philemon's house? Will he be just a servant, just a slave, just that and nothing more when the brethren are invited into the house of Philemon? These are pertinent questions. Our eyes are readily blurred to the real value of the subjects of the work of God.
The apostle says, "I rather exhort, being such a one as Paul the aged" -- a man of experience. If you were to ask Philemon, What do you think of Paul? Ah, he would say, there is no one like him, he has a big credit with me. Paul says, Take from that credit and put it to the credit of Onesimus -- that is, equalise things. Maybe I think too much of Paul and too little of Onesimus. Why Onesimus? Well, Onesimus is my child, he says; but if there is any indebtedness involved in this, well, debit it to my account. "I Paul" say it; not "Paul the aged" now, Paul the man of means now, the man who has a credit. Philemon would not deny it, he would say readily, I am sure, There is not a man I value more than Paul. I believe he would say that at this time. The apostle assumes that, but what he is concerned about is this young man who had been in a very menial position in that household. There was an assembly in the house, too -- it is worth while mentioning that, for the assembly of course normally is not concerned as to whether a man is a slave or a master, the principle in this respect governing the assembly is that the rich glory in their humiliation. The presence of an assembly in one's house ought to help me to rightly value a brother, although poor in this world's goods.
It is an important matter, if any one has personality amongst us to use it to its fullest extent to promote the right valuation of the work of God. We are greatly hampered if the work of God is not rightly valued. I do not say poverty in itself has any virtue; I do not think it has, though it may be so regarded by some. It is a question of the equalisation of things -- "let the brother of low degree glory in his elevation, and the rich in his humiliation" (James 1:9,10). Not that the brother of low degree is brought into better circumstances after the flesh, not at all -- he is brought in where the work of God is rightly valued, and that is in the assembly. So that personality, according to
what I am saying, is for the preservation of right values of the work of God amongst the people of God.
There are other connections in which Paul's personality is implied -- valuable, too -- but I thought I would select this one. He brings it in in speaking to the Galatians: "I Paul"(chapter 5:2), he puts it into the scale against legality -- another thing that greatly hampers us as brethren. It is the Jewish element; legality is, I believe, put in that way in Scripture, and any personality that we have according to God may be rightly put into the scale against it to show that legality is not of any value at all. It is worse than useless; the apostle says, "I, Paul, say to you, that if ye are circumcised, Christ shall profit you nothing". Think of that! You are deprived, he says, of all benefit from the Christ if you are circumcised, that is, going back to judaism, the beggarly elements whereby christians were being put into bondage; and the apostle puts the whole force of his personality into the scale against that.
Another thing he puts it against is rivalry amongst the brethren, indeed, it was a question of rivalry against himself. In 2 Corinthians 10:1 he throws his personality into the scale against that and he says, "I myself, Paul, entreat you by the meekness and gentleness of the Christ ...." Can we doubt that what he meant was that his personality carried with it those glorious traits and features, the meekness and gentleness of Christ? He throws that weight into the scale, in the chapter, against rivalry against himself, because they were comparing themselves with themselves in Corinth. A school of pride and competition had risen up in that assembly shortly after he left to labour elsewhere. He says, I want to show you the lightness and unprofitableness, to say nothing of the wickedness, of it. "I Paul"; he brings himself forward, and he beseeches them by the meekness and gentleness of Christ. He cites one brother at Corinth making a remark about him, saying, that his letters are weighty. I quite admit
that -- this man would say to one of his party maybe -- but his bodily presence is weak. What a wretched thing to say about a brother! And as regards his speech, he said, it is contemptible. The apostle had that sort of thing in mind. What he wrote is now for us. That chapter is for us, to expose the baneful element of rivalry, of competition, in the things of God; "measuring themselves by themselves" (chapter 10:12) even. In the next chapter he says, I am compelled to go over my own history because of your attitude, but in chapter 10 he throws in his weight of personality to correct them -- "I myself, Paul, entreat you by the meekness and gentleness of the Christ".
Now, the next word is in regard to John -- one of the loveliest personalities that Scripture affords. We do not find his name in his gospel, it is usually "the disciple whom Jesus loved". Now he is putting his name in; that is to say, it is again a question of weight, of importance; one sacrifices his own personal feelings to help the brethren, even if he has to bring himself in. "I John". Well, who is he? That is the next thing. "Your brother", he says, "and fellow-partaker in the tribulation and kingdom and patience, in Jesus". It is evidently a position of power -- in Jesus; but still, tribulation is there too. Think of the fixedness of things, think of tribulation being as it were fixed in that sense -- it is in Jesus. The apostle Paul speaks of himself as "the prisoner in the Lord" (Ephesians 4:1) -- it is a position of dignity and power. So that the beloved disciple is now introducing himself, in what he has to say.
This book is full of signs and symbols, all of which have to be shown. It is a principle in the book that things are shown, but before we enter upon it we have this great personality brought to our attention -- "I John, your brother and fellow-partaker in the tribulation and kingdom and patience, in Jesus". The saints are well off to have that brother, such a personality. If there are brothers like him in any degree today, it is
well to keep them in mind, because we are enriched by them. John, of course, is outstanding in the whole history of the testimony, but still, as I said, these scriptures are written for us, not simply to interest us in John, but also in any one like him today. It is a question of what we have, and not only so, but that each of us should seek to be like John. Why not be like John? Why not be a brother like this -- a companion in tribulation with the brethren? But it is "in the tribulation and kingdom and patience, in Jesus"; we are bound up in that position, but then there is this personality with it.
Then he says, I "was in the island called Patmos, for the word of God, and for the testimony of Jesus. I became in the Spirit on the Lord's day" -- that is, he gives us a good lead for our assembly services, he is a man able to instruct us, although a sufferer, and a prisoner, in Patmos, evidently without any brethren with him, for the testimony of Jesus. He is also able to abstract himself entirely, he is in the Spirit on the Lord's day -- not the first day of the week here. This is the only place where we get "the Lord's day" mentioned formally, but it is entirely in accord with the circumstances. The first day of the week is a question of privilege, of enjoying privilege and looking into eternity, whereas the Lord's day has to do with the opposition, with the power of Satan in this world.
Here on the Lord's day, John could abstract himself and be in the Spirit, and that means much, it means that he had part in a wholly spiritual order of things. The fact that he was in prison did not hinder him at all, he was outside of it in the Spirit. So he is ready to hear a divine trumpet; he says, "I became in the Spirit on the Lord's day, and I heard behind me a great voice as of a trumpet ...." That is another thing, an example for us, because there are such voices -- many do not hear them, and it is to our great detriment if we do not. So that the personality here before us
is for us to emulate and follow, to have an ear to hear, as he says over and over again. Here it is a voice like a trumpet, so that anyone who does not hear is deaf. John was not deaf; he heard a voice behind him, as if to call him back to seen things, to sorrows, to conflicts, to desolations unspeakable, as one might say, but he is ready for it. He turned back to see the voice, for it was a question of the voice; the voice carries personality with it.
John has a personality of his own, but he understands the personality of Jesus more perhaps than any; but it was a "voice" -- he turned to see the voice, and he saw something in Jesus he had not seen before, namely, judicial habiliments, judicial appearance, judicial glory. I cannot stop to speak of that, but one of the glories of Christ is His judicial glory; it enters into our care meetings and many other such services we have to do towards one another. Let us not think that it is anything less than the glory. But I am speaking now of his personality, and what an example we have in John, according to his words which I have quoted. Let this personality come into our souls, because we may have to face prisons; if we do not face them now, some of our brethren do. "The same afflictions are accomplished in your brethren that are in the world" (1 Peter 5:9). Surely it is for us to be like John, to be to the saints, "your brother and fellow-partaker in the tribulation and kingdom and patience, in Jesus".
Finally, I will just say a few words about Daniel. His personality is brought in perhaps as much as any -- "I Daniel" is mentioned several times. He is a servant of God who has a unique place, his ministry is largely among the gentiles, to give us light about the gentile monarchies -- a very important matter. If we run through the book, with what I am speaking of in mind, we shall be impressed with the personality of Daniel from the beginning to the end. He is a most attractive man spiritually, and it is a great advantage to have a
man in any way like him amongst us. But he is selected evidently on account of his moral constitution to be the depository of the mind of God peculiarly as to the gentile monarchies.
We are now living in the days of the last of these monarchies, and the one who has had the longest existence; and Daniel's testimony is very important if we are to understand these things. "The wise shall understand" -- that is a word from Daniel. He also says, "the wicked shall do wickedly" (chapter 12:10) -- they will not change. We know it is so; the increase of wickedness is marvellous, the boldness with which the worst form of wickedness is perpetrated is remarkable, and there is no power to stop it. It is well to face these things, and Daniel helps us. He gives us dates, he is a prophet for dates, and he was a man who knew how to comport himself in regard to the powers that then were; a very important thing for us, not to be narrow-minded or legal. Thus let us learn from Daniel. See how he comported himself with Nebuchadnezzar, for instance, and with Belshazzar, and with Darius; and he came on even to the reign of Cyrus. He lived to be an old servant of God. He knew how to comport himself towards the authorities; we must do this, or we shall suffer.
There are those who do not distinguish between the King and his ministers, and the world. It is a mistake; however bad personally a man in office may be, he is clothed with what is of God. Whence is government? It is of God; never of the devil, he would destroy government if he could, and make chaos of this world as he made of the old world. "The earth was without form and void" (Genesis 1:2) -- someone caused that, God did not do it. Government is of God, and anyone who makes government of itself the same as the world is very much mistaken, he is doing dishonour to God and to the Scriptures, and he will suffer himself, too.
Daniel would not dishonour God in this way; he says to Nebuchadnezzar, "thou art this head of gold" (chapter 2:38);
he knew what government meant right down to the government that is formed of iron and clay -- it is the same thing. The Lord Jesus, the greater than Daniel, said to the representative of Rome in Jerusalem, "Thou couldest have no power at all against me, except it were given thee from above" (John 19:11); and yet that man was perhaps as poor morally as any that ever exercised government. He handed the Lord Jesus over to be scourged, after his wife had told him that Jesus was a righteous Man -- and he knew it. He did not sustain government; still the Lord Jesus recognised that government was there. It is well for us to bear this in mind, for we may come closer to things, that others are suffering, than might be expected; and Daniel serves to show us how to comport ourselves in relation to government, and how to comport ourselves in whatever circumstances we may be. He never failed in that, whether under Cyrus, or Belshazzar, or Nebuchadnezzar; he was always true to the testimony.
He says, "I Daniel understood by the books that the number of the years, whereof the word of Jehovah came to Jeremiah the prophet, for the accomplishment of the desolations of Jerusalem, was seventy years". That is the first thing to notice here; he was a man who read his Bible and read it for a purpose. He read the prophet Jeremiah and he learnt from Jeremiah that seventy years were to be accomplished in the desolations of Jerusalem, and he began to pray according to that. That is, we must have some basis for our prayers; we are often merely theoretic as to prayers. If I pray for anything, I must have some reason for asking God for that thing, and Daniel acted according to this, as I have shown. The seventy years were nearly over and so he prays. I cannot go over the chapter; most of you perhaps are conversant with the book of Daniel. This chapter is very striking; he had in mind that he should find out something about Jerusalem, and, clothed in sackcloth, he prayed and
confessed his sins and the sin of his people, saying, "I made my confession". Our prayers would be much more effective if there were more confession -- I am sure of that. "If I regard iniquity in my heart, the Lord will not hear me" (Psalm 66:18).
So he goes on with his prayer, and a great minister comes to tell him that from the time he began to pray heaven was moved; he says, "O Daniel, man greatly beloved ... unto thee am I now sent" (chapter 10:11). What a personality he had in the mind of heaven! The book shows he also had a great personality even among kings. Able, on the one hand, to respect the authorities, however wicked the persons might be; and, on the other hand, to maintain the rights of God. There is no greater lesson than this at the present moment, to learn how to maintain the rights of God, and yet to respect every bit of gold, everything that is of God in this world. For gold is gold, and God would have us put names on things and value them aright, and with all that to say, "God must be obeyed rather than men" (Acts 5:29). So if Daniel has to pray towards Jerusalem, he does it knowing full well the possible penalty. He did it, he suffered, but he respected the authority.
Think of the king coming to a man like this, to the mouth of the lion's den, and saying, "O Daniel" -- what a feeling the man had! And what a personality Daniel had! God gave him that, and He would give me that, or any one of us, in measure; for we need it in having to do with the authorities, so as not to incur unnecessary displeasure, but to be balanced in regard of them. So Gabriel tells him how he is loved in heaven, and he says, I am going to tell you the whole story of all you want to know about dates, about your people, and your city; not only the seventy years that are past, but he says, "Seventy weeks are apportioned out upon thy people and upon thy holy city, to close the transgression, and to make an end of sins, and to make expiation for iniquity" (chapter 9:24). All this,
dear brethren, is to sustain us; there is going to be an end of these things, God has fixed His day, and not a minute beyond that will it go -- He will bring in everlasting righteousness. It is for Daniel's people and Daniel's city; but soon to be the city of Christ, the city of the great King and His people. He will bring in everlasting righteousness, for in truth Jesus does it; He takes away the sin of the world; He does this and also baptises with the Holy Spirit. He effects the whole purpose of God.
So you can see, dear brethren, how personality enters into all this, and, in a word, it is what any man or woman is, not simply what I am able to say in ministry or what I know, but what I am, and it has its own effect; God intends there should be personality as I have been speaking of it at the present time. It is a question of quality. What the prophet said applies today: the good figs are very good and the bad ones are very bad (Jeremiah 24:1 - 3).
Matthew 16:28; Mark 9:1 - 8; Luke 9:28 - 36
J.T. Each of these records has a particular character in relation to the gospel in which it is found, the first, I thought, having in mind personality, both in Christ and in the saints, in view of assembly formation and service, this gospel having the assembly particularly in view. In Mark, the Spirit has levitical service in view, service in the sense in which it is carried on by qualified persons, gifts. Luke is concerned about the moral side of the position set out in the kingdom as it is seen down here: first of all in Christ -- as He said, "the kingdom of God is in the midst of you" (Luke 17:21); or in the saints now, as the epistle to the Romans presents it to us, and which requires new birth, that it might be seen and entered into. It is hoped that the Lord will show us certain features in each account that corroborate what has been remarked.
Matthew clearly has personality in mind, because he begins with the Son of man coming in His kingdom: "Verily, I say unto you", the Lord says, "There are some of those standing here that shall not taste of death at all until they shall have seen the Son of man coming in his kingdom". The idea is, the Person of the Lord Jesus, in this title, but coming in His kingdom; it will be displayed -- involving a great personal distinction. So we have, as distinctive to Matthew, His countenance as the sun, and the bright cloud, and the voice saying, "This is my beloved Son, in whom I have found my delight" (chapter 17:5). We may look at Matthew first, having the features in mind to which attention has been called. Does this outline of the three accounts strike you as right?
C.A.C. Yes, indeed. I was wondering whether you had in mind that this element of personality should characterise the assembly?
J.T. Yes. The remaining part of Matthew 17 seems to emphasise and enlarge on the thought, for it introduces sonship, bringing the disciples into association with Christ, as He says to Peter: "Then are the sons free"; He associates Peter with Himself in connection with the piece of money; saying, "take that and give it to them for me and thee". It elevates us in our thoughts and affections, too, as we humbly and yet really accept this dignity that the Lord puts upon us, especially in assembly service.
E.B.I. "Whom say ye that I am?" the Lord said.
J.T. Yes; the revelation to Peter in chapter 16 precedes this. There the Lord includes Peter in the same sort of dignity that attaches to himself as the Foundation -- that is, in the sense of material, "Peter", as no doubt all understand, being "stone" -- part of the rock. So that the personal dignity afforded in the revelation enters into the assembly viewed as a structure. It is however more than a structure, it is a vessel of service, and it is as in this relation that we have the idea of personality in the end of chapter 17 -- sonship, required both for service Godward and manward.
F.W.W. Are we to gather that these records of the transfiguration have a very definite bearing on the assembly at the present time, and are calculated to affect us?
J.T. I think so. Matthew brings out the idea of personality -- obviously not what we are in any way after the flesh, but what we are according to divine counsel and work, divine counsel as to us, and divine work in us, and the education that goes with it. Hence we have the names of the persons here who appeared without saying they were men, and in Mark also; whereas Luke stresses they were men -- "two men" -- their names are secondary. These are outstanding persons in the Old Testament, and their appearance here is to remind us of the heavenly side of our position -- those who are of the assembly, heavenly personalities.
Angels are heavenly, too, but not the personalities which the counsels of God had specially in mind as the occupants of heaven. Moses and Elijah here are typical of these, for man, as in Christ, has gone beyond angels.
R.C. In connection with what Peter said to the Lord just previously, "God be favourable to thee, Lord" (verse 22), would that show our great need of being brought into this instruction as to the greatness of Christ's personality?
J.T. You mean that it was a natural trait working out in Peter to prevent the Lord from fulfilling the work which He came to accomplish; his assuming to know better than the Lord -- that what the Lord had spoken should not be? That certainly is not a trait of heavenly personality, for the will of God is to be done here as up there. That will is to be known fully in man, not in angels, although they fulfil the will of God; but we learn the will of God from Man, that is, in Christ, and now, in measure, in those who are of Christ.
R.J.D. When the Lord says, "some of those", does He introduce the idea of dignity there? Should that not raise questions in our minds that we might be among the "some of those"?
J.T. Yes, it would challenge us as to whether we are of them.
W.R. Has new birth a bearing on personality, as far as the saints are concerned?
J.T. It has; it is the foundation of it. It is the foundation of our personality and refers to the family feature of our position. New creation, of course, also comes into it. It seems as if new birth is the foundational thought that culminates in the personality that God has in His mind. It seems as if generation is greater than new creation, for generation refers to persons only; creation refers to lower living creatures and inanimate things. Would you say that?
C.A.C. Yes. Generation would involve stature in accord with the first thought, would it not? Creation is more the completed thing, a thing completed by the act of God.
J.T. Generation therefore involves development. The model would be Christ, that is, the Adamic figure of Christ; God had Christ in mind in Adam. In Genesis 1, of course, it is a creatorial thought alone: "male and female created he them"; but in chapter 2 He formed Adam, and breathed into him, so that according to Luke's account of the genealogy of Christ, Adam is "of God". I suppose the line of our Lord Jesus as in Luke 3 goes back into Genesis 2 rather than chapter 1. So Eve is formed, too -- builded, alluding to the assembly.
C.E.B. The result is reached here: "they saw no one but Jesus alone". Every other man disappears, leaving only one object.
J.T. Mark says, "Jesus alone with themselves", meaning the servants down here have Him in the discharge of their service. Matthew, I suppose, would put Christ outstandingly before us, the great thought of personality being in mind throughout his gospel. So he adds what had been already announced at the Jordan, that the Father has found His delight in the Son; and he tells us that His countenance shone as the sun. He is about to appear in that sense in royalty and government. The Spirit of God seems to keep that thought before us to imbue us with the idea of personality. Great as it is in Christ, there are two men seen talking with Him, as if He is accessible in this great thought -- not that they are called men here, they are called by their great names. Applying the thought to ourselves, we, as His brethren, have liberty of access to Him to speak to Him. We are not told here what they spoke of; it is simply that they had that liberty as heavenly ones. I suppose the idea is that the great personalities of heaven are known in their distinctiveness,
by their names. It is simply "Moses and Elias", not "two men ... who were Moses and Elias", as in Luke.
Ques. Do we see also personality coming out in Peter, James, and John? So that the idea is that we all may have personality in the sense of which you are speaking?
J.T. It is for ourselves -- Peter and James and John are not here now. It would not be written if it were only for them. It is written for us who are here, that we may take in the divine thought in personality, supremely seen in Jesus, and yet in two men who are known in this scene of glory by their names.
J.E.B. Is the thought of personality to be connected with "the crowd of names" in Acts 1:15?
J.T. Yes. The word "crowd" would stress the thought, for only by distinctiveness is one known there; each is known by his name.
P.E.H.W. Does this thought commence in the history of Paul when he says, "So then I myself with the mind serve God's law" (Romans 7:25)?
J.T. That is a basic thought of personality, that you arrive at a consciousness of yourself as in this relation. It is a moral thought there, that there is the resolve, as reaching self-consciousness through the process indicated, to serve God's law, whatever it may be -- not any specific law, but whatever it may be. It is evidently the basis for all personnel. Paul works it out in himself in several instances in which he says "I Paul". He speaks to the Corinthians and Galatians in that way. He throws in the weight of his personality with what is said; that weight would be recognised in heaven, and by every spiritual person. In speaking to Philemon, he throws in the weight of his personality, adding his age to it, in order that the work of God should be respected by Philemon, for it was the question of the work of God in Onesimus, which was liable to be under-rated by Onesimus' master. The relation of
master and slave would tend to belittle, in the mind of the master, the work of God in the slave, and it seems that the apostle throws his personality, inclusive of his age, into the scale so as to ensure the recognition of the full worth of the work of God in a believer.
C.A.C. Is his personality in that sense, "I Paul", a little different from the thought, "I know a man in Christ" (2 Corinthians 12:2)? Is not the latter a little more abstract?
C.A.C. I was thinking "I Paul" was the living person known as moving amongst the brethren, and having a certain character discernible by the saints; but "a man in Christ" is a little more abstract, is it not?
J.T. Giving him a status in heaven?
C.A.C. I wondered whether "I Paul" is not his status among the brethren, but "a man in Christ" his status in heaven.
J.T. I am sure that is right, and it will help us in looking at Luke 9, for that presents the moral side of the kingdom. It is in such men as Paul that the kingdom is seen down here in a moral sense. The idea of the kingdom of God comes out in what the Lord said, "nor shall they say, Lo here, or, Lo there; for behold, the kingdom of God is in the midst of you" (Luke 17:21). It is the thing working next door to you, so to speak. That is the idea -- "in the midst of you". What a man is morally is worked out here in the government of God, the service of God, and the discipline of God. I am sure that is what "I Paul" means, and it brings out the importance of men of weight, not only gift, not only ability given of God, but moral weight, to be thrown into the scale, if needed, in a crisis. Whilst it is right that we should be governed by principles and truth, we cannot omit the importance of persons: that is, those in whom God has wrought and whom He has used. It is more than hearsay; it is seen in "being such a one as Paul the aged" (Philemon 9).
Ques. Do you get the thought of personality in Revelation 1:9? "I John, your brother and fellow-partaker in the tribulation and kingdom and patience, in Jesus". In the scripture you have referred to, "Peter, and James, and John his brother" are spoken of. Is it a further development of personality in Revelation 1?
J.T. Yes. The idea of personality in a moral sense is a very interesting line of thought.
C.A.C. You have made it clear to us that heavenly status is "a man in Christ", but in a moral sense, men who can call attention to themselves are of importance, because they are of moral weight and, if thrown into the scale at times, weigh it down in favour of what is right. It is important to have distinction in that way. It is important in the testimony, for at times the saints are simply governed by the weight of a man of God like that; if they cannot see principles clearly, they know him.
J.T. So, as you say, we have the idea in John in Patmos, and even in Jesus -- "I Jesus" (Revelation 22:16). What He is as known thus is in mind. Daniel is an outstanding man: the Spirit alludes to him in that way in his book frequently. "Go thy way, Daniel, ..." the angel says, "thou shalt rest, and stand in thy lot" (Daniel 12:13). Ezekiel refers to Daniel as of importance in a moral way.
E.B.I. Is there a group of such persons found at Antioch -- named at the beginning of Acts 13?
J.T. Yes; though they do not commend themselves. It seems a man is entirely free of himself when able to say, as the apostle did, "I Paul". You might say, That is an egotistical man! No, he is not; he is so beyond that, that he is free of himself, and the Spirit causes him to speak thus.
E.W.B. Is the instruction to "make disciples" based on the thought of personality?
J.T. That is right. "Make them". No one can make them unless he has personality. That is what is needed: influence is implied.
A.J.H. Is "Listen to Israel your father" (Genesis 49:2) on this line?
J.T. Just so; such a man as Israel, and his being in that relation, added to his greatness as Israel -- "your father", the parental thought.
Now, as regards Mark, the idea is, as has often been said, that there are those who are to serve in a levitical way. In this gospel the Lord goes up into the mountain and calls to Him whom He Himself would, appointing twelve that they might be with Him, that He might send them forth to preach (chapter 3:13,14). Mark, in giving the account of the transfiguration, quotes the Lord as saying, "... the kingdom of God come in power"; and he says, "Jesus takes with him Peter and James and John, and takes them up on a high mountain by themselves apart". Earlier, Mark says the Lord, having gone up into the mountain, called whom He Himself would, and appointed twelve that they might be with Him, that He might send them forth to preach. They are viewed as a class; and here these three are taken "by themselves apart". All this is peculiar to Mark, showing that servants have to learn to be apart with Christ; not as a clerical set, of course, but nevertheless servants of a peculiar kind. "With him" they learn true personality. They are not to be rivals, they have the same opportunities, all chosen of Christ, and all with Him so as to come under His influence, and all sent forth to preach: they are commissioned men. So the end here is, "suddenly having looked around, they no longer saw any one, but Jesus alone with themselves" -- not "and themselves", but "with themselves", a great comfort to those who are in any way commissioned, would you say?
E.B.I. Does that correspond with what comes out at the end of the gospel, "the Lord working with them"?
J.T. That is right, that is the thought exactly -- "with them".
E.B.H. In Matthew it is stated that His face shone as the sun, but here in Mark the shining is only connected with His garments. Has that to do with the way He is specially presented as the Servant in Mark's gospel?
J.T. No doubt alluding to the garments of those of us who serve. And the young man at the tomb (chapter 16), is clothed in a white robe -- an important suggestion as to those who are serving as commissioned men, that their circumstances are pure. The enemy often damages a real servant through his circumstances, through his not attending to his garments, his household affairs, and his business affairs. Many a man has been brought down by neglecting to attend to his garments. The peculiar words used here as to whiteness are strong: "his garments became shining, exceeding white as snow, such as fuller on earth could not whiten them". They must be from heaven to have such whiteness; no seminary training, no clerical training of any kind, nor monasticism, can produce such garments as these.
C.A.C. Is it not remarkable that that is the evidence of the power of the kingdom?
J.T. I thought that. It is a question of power. I suppose you have often noticed the frequency of the word "power" in the Corinthian epistles. It was really the test of things at Corinth -- men were assuming to be ministers without power, and, of course, that implies, without white garments. Certainly the garments of at least some of them at Corinth were filthy, not only those mentioned in the first epistle, but others, as he tells them in the second letter (chapter 12:21).
C.A.C. Would you say we need this in addition to personality, personality coming first as in Matthew, but power is a most important requisite?
J.T. We surely do, and you rejoice, I am sure, as looking on the field, to see the number of young men taking an active part in the service. What a word there
is in this account as to garments, as to the circumstances in which we appear, whether in household affairs or business matters, or personal links! The power goes with the white garments.
C.A.C. That is an essential support in relation to all exercise of gift.
J.T. It seems to me that in youth it is one of the most important words -- "in purity" (1 Timothy 4:12). The young man in a white garment at the sepulchre is certainly very suggestive; he was in the full knowledge of the Lord's position as risen, but clothed with a white garment. Timothy is a model; and yet he is enjoined to flee youthful lusts, and to follow righteousness, faith, love, peace with others; showing that however gifted and honoured a man may be in his youth, he is exposed in this way.
J.E.B. Elijah is mentioned before Moses; is there any connection here with his mantle?
J.T. It is "Elias with Moses" -- not Moses with him. I think Moses has the distinction in all these accounts, but Elijah's garments, as you say, are mentioned in Scripture.
W.W. I notice in each case it says, "hear him". Is that an essential to acquiring the qualities spoken of?
J.T. That comes into each account. They are enjoined to hear the Lord, from the standpoint of the greatness of His Person in Matthew, and from the standpoint of His servant character here in Mark. If you are in service as called into it in this special way particularly, you are to hear Him in regard to that, and take account of Jesus as the perfect Servant. "My servant whom I uphold", says Jehovah, "mine elect in whom my soul delighteth!" (Isaiah 42:1) We surely ought to consider Him, and look into all the facts relative to Him in that light, if we are to be true servants.
A.C. Would the word to Timothy bear on it -- "Keep thyself pure" (1 Timothy 5:22) -- suggesting that if that were not so his personality would be impaired?
J.T. Just so. Again, "Take heed unto thyself". It is a constant thing; that is, it is a question of taking heed to yourself and all that attaches to you, "and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee" (1 Timothy 4:16). So that attention to oneself is most important; of course, it is so to all christians, but particularly to those in any way commissioned, because the saints look at us, and expect us to give them a lead, not only in what we say, but in what we are, each in himself. It is very striking with regard to Paul in his first missionary tour, on meeting with Elymas the sorcerer, how he dealt with him, how penetrating he was as to that man's personality and origin. "O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?" (Acts 13:10). Then immediately after the deputy of the island of Cyprus (being astonished at the teaching of the Lord) is secured for the testimony, we have "Paul and his company" -- a safe company to be in, that of such a man. Not that he was a party man, of course, but the Spirit of God is pleased to honour him in that way as worthy of the saints taking notice of him and being near him. Surely, as living in his day, you would be near to Paul if possible, and obtain what you could of his company.
E.B.I. Would that be a cause of Mark withdrawing from the work?
J.T. Evidently it was not the company he liked in his service at that time -- a very humbling thing for him. How ashamed of himself he must have felt in later years! He must have said, What opportunities I had in service with the apostle Paul, but I did not value them then.
J.H-k. His garments had become whitened at the time when Paul says, "Take Mark, and bring him with thee: for he is profitable to me for the ministry" (2 Timothy 4:11).
J.T. Evidently they had. "Paul and his company" would really synchronise with the Lord in the mount in Mark 3, when He chose certain that they might be with Him; it was Christ's company then. The idea is companionship with such a servant as Paul. Of no one else is such a thing stated. Is that right?
F.H. Would you say that the garments of Paul and Silas, in prison in Philippi, were shining resplendently in their service, the power of the kingdom being there?
Ques. And Peter and John in going up to the temple?
J.T. Quite so; and they were so entirely "apart" as men. I believe the idea of Nazariteship enters into all this. It is the secret one has with God in His service, and the garments that are needed to maintain that secret, and the power that goes with it, for power is with Nazariteship.
C.A.C. Is there something distinctive in the Lord's action here? I was thinking of the principle of selection as seen in His taking twelve to the mount, but selecting three. Is there any principle like that today?
J.T. I think there is. There is considerable concern about invitations to special meetings, and the same principle might be applied. I am not saying that the invitations and selections now are so accurate as this, but still they ought to be based on known qualities in the persons invited. There ought to be no question about them. The idea of selection is divine, and cannot be quarrelled with in itself; our judgment in the selection may be, but not the principle.
C.A.C. This principle of selection would, I suppose, apply to all service. Is it not a matter of the Lord's own choice and selection as to each one, whether the measure be great or small?
J.T. Just so. He uses this principle in selecting these three men to accompany Him to the house of Jairus, and again here. There it would be evidently to form a spiritual atmosphere -- a most important
matter in special meetings, to make the atmosphere as spiritual as it can be made by the persons invited. The Lord chose these three, and put out others whose presence vitiated the atmosphere -- the flute-players and the like. Here He would refine these men more, and make them more than they were. Surely the process of refinement is important in relation to those who serve, so that the saints might be better served; nobody should quarrel with what results in better service to the saints.
Ques. Does the principle of selection bring out His sovereignty -- choosing whom He will?
J.T. Some are left behind, though already selected as having been made apostles; they are not taken on for this special refinement, this special view of the kingdom. The Lord would have it rightly presented, and He decided that those three men would be the best vessels for that purpose. It is a question really in each case of the greatest good for the brethren. So in 2 Peter you see how Peter shines in the light of this vision which he had on the mount. He speaks of it most beautifully and forcibly, "having been eye-witnesses of his majesty", he says, in keeping with Matthew's record; "being with him on the holy mountain", he adds (2 Peter 16,18), as if they needed to be with Him to see it, for it was for the good of the whole assembly; each one of us has gained from it. Peter, as about to put off his tabernacle, is able to speak well, too, of the most spiritual of the levites, of the great servant of Christ, Paul; how beautifully Peter speaks of Paul, and of his writings!
C.R.T. There was a lack of white garments at Laodicea, and the Lord in His word to the assembly there appeals to anyone who would hear His voice.
J.T. Quite so, and He says He is ready to sell them these white garments, that is, one can have them on that principle, if not otherwise; but the Lord makes it imperative that they should have them.
Then Luke's description of the transfiguration is in a way the most important as representing the moral
side: that is how the kingdom of God is seen. There the Lord says, "There are some of those standing here who shall not taste death until they shall have seen the kingdom of God" -- that is, the thing itself, not in any particular feature, but as known down here in a moral sense, practically worked out in persons.
A.S.K. Does this presentation involve more responsibility than the two previous?
J.T. It is more what men are in a moral sense, what anyone of us is; and hence Jesus is presented as going up to pray -- that is the first thing. A Man who is known to be a praying Man, moving up so high to pray, surely there is something of God to be seen in that Man! It is the kingdom of God. The kingdom of God is to be seen in persons who are dependent on God, not on themselves and their own ability, but on God. Jesus goes up to pray: that is what is in His mind. He is not going up to be transfigured, but to pray. That is how Luke gives the facts. Then he says, "as he prayed the fashion of his countenance became different and his raiment white and effulgent". Jesus is different from the ordinary man, and notice is to be taken of Him; it cannot fail to be taken if He is so different from the ordinary. The kingdom of God, the rule of God, is seen in that Man. Applied now, that includes not only levites, or commissioned men, but all saints; for every one born anew, born of water and of the Spirit, sees and enters into the kingdom of God; so that he in turn becomes visible in it.
Then it is stated that two men talked with Him, not, first, these great personages, but "two men", and we are told what they were talking about, too -- another trait of persons in whom the kingdom of God is to be seen. They were talking about what Jesus would accomplish at Jerusalem, that is, the great work of the cross. That is the theme of conversation, not ordinary matters. That is another thing that enters into the
kingdom here in a moral sense, what people are talking about.
J.H.B. Does the fact that the kingdom is referred to in each of the scriptures, imply that we need continually to get fresh thoughts about the kingdom in order to function rightly in assembly?
J.T. That is right, and what is before us now is important in that respect. It is what you are in your profession, what you are in your house, and on the street, and it includes brothers and sisters alike, persons who are born anew, who see and enter into the kingdom of God. The Lord called attention to it: "the kingdom of God is in the midst of you" (Luke 17:21), seen in the midst of them in such a lowly Man. Well, I want to be like that! The idea comes out in prayer, and it comes out in the fact that I am different. The passage says, "the fashion of his countenance became different and his raiment white and effulgent". Then He is accessible to two men, bringing out an additional feature. One of those of the kingdom may be head of a business, or a distinguished professional man, or a man of ancestry, as we may speak: whatever he is that is regarded as distinction in this world, yet he is accessible -- you can speak to him, you can approach him, and he is ready to listen to you.
A.F.B. He took them up into the mountain on each occasion, involving elevation; such moral elevation is needed on our part for us to see the kingdom.
J.T. Moral elevation certainly attaches to the kingdom itself, and our going up to see it. But now it is a question of what is in the midst of men: "the kingdom of God is in the midst of you". The Lord was the thing, He was there in their midst. It is not, "Lo here" nor "Lo there". It is not a question of some great thing happening according to man's natural way of thinking, but it is in a Man like Jesus, a Man who prayed, and who was the most accessible of all men; we never read of His turning any away, He was always
ready to receive people. It is said too of Paul, "he ... received all who came to him" (Acts 28:30); not simply that he allowed them into his house, but he received them; an important matter, because if we get on a bit in business, as men and women in this world, we are apt to put on natural features that convey a certain haughtiness and distance; whereas the point here is, "two men talked with him". Their identity is stated afterwards, but the primary thought is that they were men, and were talking with Him, and talking about what He was going to do in Jerusalem; that was the theme of their conversation.
F.W.W. John is mentioned here, and as one who in the Lord's bosom, found the Lord peculiarly accessible.
J.T. The Lord was peculiarly accessible to him; and the word "bosom", as you know, refers to receptiveness -- not simply that one takes the place, but you are received there. The idea of the breast is firmness: John leaned on the breast, but he was in the bosom of Jesus.
F.H. What was the service of God that the Lord was rendering in this mountain? You spoke of the service of the Lord and the service of the assembly Godward and manward.
J.T. He was praying; He was praying when He was changed. It brings out that side, not simply the service of God, but the thought of a dependent Man, qualifying to represent God. The moral side of the kingdom is seen in Him in the very fact that He is praying. He is dependent upon God, not on Himself. The kingdom of God is the power of God, not as seen in the kingdoms of this world now, where everything hinges on the head, as one who said, "Is not this great Babylon, that I have built?" (Daniel 4:30) Jesus is not like that; He is dependent, so that He is a Model for us. It is largely a question of the word of God and prayer, with the
practical result -- "righteousness, and peace, and joy in the Holy Spirit" (Romans 14:17).
F.H. That very attitude of prayer is service to God.
J.T. It is His kingdom as seen in those thus characterised; and He acts for them, for His kingdom is in power.
S.C. Is there a suggestion of this in Acts 3 -- Peter and John say, "Look on us"? It is at the hour of prayer that they were going up.
J.H-k. These two men on the mount were seen not only speaking with the Lord, but they "stood with him".
J.T. Just so; there is there what is suggestive of God's kingdom. That is the kind of thing.
John 3:3; John 9:1 - 7; Luke 9:27 - 35; Luke 10:23,24
I have in mind, dear brethren, to speak about sight; not at first of the organ of sight, but rather the power to use it. The organ is not formally referred to in the first scripture; what is alluded to by the Lord is the inability in the natural man to use it aright. Not that the organ was defective exactly, but the general condition was; as is often the case in regard to defective organs, the source of the trouble is constitutional.
The conversation between the Lord and Nicodemus obviously arises from what the Lord had found in Jerusalem -- Jerusalem being, religiously at least, the place where you would expect people to see, but the Lord had already diagnosed the state of things there, and His conversation with this remarkable man was to unfold to him the truth as to man's state: this state alas! characterising the city. Thus the Lord did not trust the Jews. There were certain who were affected by His signs, even as in the circumstances current around us -- there are those who are affected to a point by the testimony of the gospel, but they are not trustworthy. This extends particularly to those who, whilst professed believers, are critical of the truth -- not constructively so, but destructively so; men moving about with hammers and hatchets and implements of all kinds, to break to pieces, if they can, what the gospel presents. Their statements, although laboured and very pretentious, are not to be trusted.
I speak just briefly of this, because the youth, the very youngest, indeed, are exposed -- terribly exposed, in the schools -- to statements legalised but utterly unreliable. It is this feature that is stamped on the whole movement, and accompanying it is the element of pride. The Lord later says to the Jews, "ye say, We see; therefore your sin remaineth"(John 9:41). They claimed
to see things, to have reached conclusions too by careful investigations, but the Lord deals with the matter at its root, and the Spirit of God tells us in chapter 2 that He did not trust them. Although there was professed faith, He did not trust them, for the reason that He "knew what was in man".
The statements of current critics do not agree; indeed are often self-contradictory, as is said in the gospels of the accusers of Christ; and these men of modern times are in truth attackers of Christ. The accusers of Christ before His tribunal were found guilty on the same principle -- their evidence did not agree. So that we may thank God for the Holy Spirit, who, in this gospel, is significantly designated as "the Spirit of truth" (chapter 14:17). We not only require statements of truth -- the Scriptures afford these, they are called the Scriptures of truth; every scripture is inspired of God and is profitable in this respect -- but we require also the Spirit of truth. We are enjoined to try the spirits, and see whether they are of God; and we shall soon find out in these pretentious elaborations that, not only have they not the statements of the truth, but they have not the Spirit of truth.
I believe that a very extended counsel has been taken in heavenly places (Ephesians 6:12) in view of what is current in modern times, in order to undermine the whole fabric of truth. Hence the importance of knowing the truth; we are to know the truth. The Lord says, "If ye abide in my word, ye are truly my disciples; and ye shall know the truth, and the truth shall set you free" (John 8:31,32). I believe there has been extended counsel as to this modern attack on the truth, even as they took counsel in the high priest's palace to put Jesus to death. This has been the case, and men sworn to defend the truth have had part in it, and the nefarious procedure has gone on for years. But the Spirit of the Lord has lifted up a standard against the enemy -- let there be no question about
that! And there is a call to rally to that standard; that is the position, and it raises the question as to whether we are marked by the love of the truth. It is said that a strong delusion is to be sent presently (is being sent, in a certain sense) that certain ones should believe a lie, because, we are told, they received not the love of the truth. To this end I would commend an enquiry into the special place the Spirit has in the epistles which deal with the apostasy. We shall understand as we look into this subject, how to meet the current evil, the current attack.
Well now, the Lord is lifting up a standard in John 3, and it is a question of seeing. He has found a man worthy of being spoken to about this matter. There are many that are utterly unworthy of attention at all, unworthy of being spoken to; yea, it is incumbent upon us not to speak to them, to turn away from them -- "from such, turn away", we are told (2 Timothy 3:5). Yet there are Nicodemuses, and the Lord has one of them before Him here, not one of these untrustworthy persons. Although slow in coming round to the truth, he is genuine; that is to say, he affords material for the Lord, material through which to raise up a standard against unreality, against unreliableness. The Lord asserts the plain unvarnished exclusion of man after the flesh from the whole matter: he is utterly incapable of having to say to the things of God -- not only unreliable, but incapable of having to say to the things of God! Not that his responsibility is shelved -- surely not! As I said before, the Lord says, "ye say, We see; therefore your sin remaineth". Their sin remains, piled up to heaven! Every week brings its own quota of their nefarious stuff that comes up from the pit, to deceive, if possible, the very elect, but particularly to damage the youth, including the children.
So the Lord raises the question of seeing, and makes it a constitutional matter, that is, "Except a man be born again, he cannot see the kingdom of God". Now
that is the point, that is the great issue. He may see many other things, he may look into the heavens with his telescope and see great things; they are physical things. His conclusions may be very erroneous, but he sees things wonderful in themselves, but with no moral consequence at all. He may dig into the earth and see striking things there, too; he may enquire into all the kingdoms of creation, animal and otherwise; but he cannot see the kingdom of God! That is the issue.
I do not speak of men entering into the kingdom now, I am speaking of sight, whether the natural man can see the kingdom of God. The Lord emphatically states he cannot. In this sense he is simply ruled out of the whole matter. "Except a man", He says -- anyone it is, whoever he is, great or small, rich or poor, learned or unlearned -- be "born anew", meaning throughout, he cannot see the kingdom of God. It is not simply that one organ must be affected, but the whole man, the whole being is affected, otherwise he cannot use his eye aright. And yet the kingdom of God exists, as I hope to show as I proceed, by the Lord's help. I hope to show how it may be seen by us, not only in a theoretical way, but in a practical sense, in persons, in persons who are characteristic of it. The Lord when here said "the kingdom of God is in the midst of you" (Luke 17:21), referring to its presence in Himself: now it is here through the presence of the Holy Spirit in the assembly; thus it is seen in persons.
I go on to John 9 to show how the organs must come under the touch of Christ -- the organs themselves, the eyes. It is what puts us intelligently in touch with the whole environment in which we are set, and the Lord in passing on, we are told, sees this man. We are told immediately that the Lord Himself saw him, and that he was born blind: not simply that he was a blind man, but he was born blind. It is a question now of the organs of sight. The sequel would
show that there was something of God in that man; for the operations of God underneath are going on; are current all the time. It is for us to be observant, and be aware of what is happening in this sense. The Lord was passing and He saw this man, one "blind from his birth".
I only wish to touch on it briefly, as I want to go on to Luke 9, so as to occupy you with the real thing -- the kingdom of God in expression. We have arrived at the time of reality; the situation is urgent, the concrete side of things is what God is calling attention to, and John's ministry is for that very purpose. John gives us the constitution, and he gives us the divine knowledge of everything. This was a selected man in the Lord's mind, not any blind man. Without the principle of sovereign selection, John's ministry is not to be understood. This passage assumes chapter 3. The principle is that persons selected are such as are needed; it is a question of the "works of God", and these are in relation to His sovereignty. Here it is not simply the work of God, but the works. Moses asked, "Let thy work appear unto thy servants" (Psalm 90:16). A very important prayer! He knew how to pray for good things; he is an excellent example; he prayed that God should show him His glory; and he prayed, as I said, that God would make His work manifest to His servants -- which would encourage them. The Lord Jesus here is speaking of the "works of God". God is not narrowed down to very small limits. He is working in a very wide field. He has chosen it; He has rights in it; and He is not reduced to one kind of work either, nor are those who love Him reduced to any particular line of work, they are thinking of the "works of God". It is a question of God.
Then later the disciples are brought into what He is doing. I want to be brought into every movement of Christ, every work of Christ, to observe why He does a thing, what is in His mind. Do not think I am speaking
theoretically, I am not; the Lord is active, and we need to see how He is moving: as it were, His gestures -- "his eyes behold, his eyelids try the children of men" (Psalm 11:4). "Doth not the ear try words?" (Job 12:11). In hearing ministry we are to try the words and to understand what is being said, what impressions are to be conveyed. All true ministry is from Christ, and by it His people are brought into what He is doing.
But what about this man? Have his parents sinned? No, the Lord says, they had not. Do not bring in here, "all have sinned, and come short of the glory of God" (Romans 3:23) -- the Lord knows what He is speaking about. Let us judge ourselves for any tendency to be like Martha, to criticise the Lord and assume to know better than He. The Lord is impressing us that He knows all about this man, that his blindness is not a governmental penalty; He is taking him up to display the works of God in him. Now the result is, that the disciples are brought into this; and that is what the Lord is seeking now, to bring us into what He is doing. He tells us, "Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him".
Then, moreover, He says, "I must work the works of him that sent me, while it is day". Let nobody let his hands hang down. The Lord says, "the night cometh, when no man can work". He is calling us into the work of God. And having said these things He spat on the ground. The Lord is drawing us into what He is doing, and drawing us into it intelligently that we should know what He is doing. One may say, I do not understand that. Well, if you do not understand, ask the Lord; do not be indifferent. You may say, I did not hear what was said. Well, you are obligated to hear what is said, the Lord may call you to account for it, if you do not hear. Sometimes we do not hear what we do not want to hear; but we must hear what the Lord has to say to us. Our passage says,
"he spat on the ground, and made clay of the spittle". He did that Himself, and anointed the man's eyes with the clay. There was that which was coming out of Christ, His own essence, as I might say reverently. Think of the marvel of it. The incarnation -- how real it is! And such as can be applied as ointment, for that is the word -- a dignified word! You might say, clay ("mud", New Translation) is not a distinguished word, but "anoint" is an important word, and here the Lord is said to have anointed the man's eyes. He is dealing with the organ of sight. The sequel shows that the man is equal to this; the Lord knew the man.
I hardly know of a man who tests me more as an example than this man in John 9. What a man he was, as he had his eyes opened! In the operation of new birth, the Lord mentions no human action whatever in the subject of it. The operation is purely divine; it is inscrutable, too, but in this matter, the man has to do with the thing; that is, faith is supposed to be in him. He is already constitutionally equal to the operation on the eyes, it is not being done without him. It has no reference to the constitution of the man; it is the organs of sight that are in mind, and the Lord dealing with them, but the man is brought into it, and that tends to make men out of us; to be brought into and to have part in the divine operation; thus, in principle, we become workers with God immediately. This man is working with Christ, he is not rebellious.
The word sent dominates this man. The secret of the whole position publicly today is rebellion against God, there is no idea of being sent -- whereas the truth is that everything must emanate from God. The principle is sent. Christ is sent; the Spirit is sent; this man is sent; the characteristic believer moves as sent, and hence does not fail of the benefits of the works of God. We shall fail in being the manifestation of the works of God, save as we are in subjection to Him. This man comes into it immediately. As sent, he went
and washed and came seeing. The Lord had gone away, as much as to say, I can trust this man, I can leave this man on the ground. Nicodemus was not honoured like this! The Lord rather conveys a mixed state of things in him, notwithstanding that he comes out well at the end. We do not want to be like Nicodemus, dear brethren. We are thankful for such, but this is the man: the man in John 9 is trustworthy. The Lord says to Nicodemus, "If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?" (John 3:12) He did not know! But this man knew. The moral element was shining out in him. He went to Siloam, and we are told here what Siloam means.
It all enters into the death of the Lord Jesus, for the word sent implies that He would go the whole length required by the will of God; and He has gone that length, to lay down His life. He came "by water and blood", involving Siloam -- "not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth" (1 John 5:6). So that we have the whole truth in the sacrificial coming of Christ and the Spirit here; the water and the blood being effective, and the Spirit here to bear witness. Siloam involves the death of Christ; it involves the word "sent", and christianity involves the word "sent" The Son is sent, the Spirit is sent, the believer is sent. Heaven calls us into this great divine movement -- instead of being independent, assuming to be something ourselves in the pride of our hearts, we are simply sent! There is a beautiful reference to John the baptist in that connection: "There was a man sent from God, whose name was John" (John 1:6).
Well now, this is the moral side of the matter, and I could say much more about it, but I must go on to Luke. What I have said about this man leads us to the mountain; it is a question of the kingdom of God. So the Lord says here, "there be some standing here,
which shall not taste of death, till they see the kingdom of God". We have here the amplification of the Lord's remark in John 3 -- it is a question of the kingdom of God. Matthew 16:28 recording this same wonderful event says, "The Son of man coming in his kingdom". That is a great and glorious thought involving display, literal display; so that Peter refers to it saying, We "were eye-witnesses of his majesty ... when we were with him in the holy mount" (2 Peter 1:16,18). Mark 9:1 quotes the Lord saying, "the kingdom of God come with power". That is specially needed for the service of God. We need the majesty, we need the power, but then we need the thing that the Lord has in mind in its moral significance and bearing, that is, the kingdom of God, and the kind of persons in whom it is displayed.
So He takes up His selected ones, Peter and John and James; He takes them up after about "eight days", and the Lord is going up to pray. Now notice this: in taking them up, He is going up to pray. Now I am speaking of the kind of persons in whom the kingdom of God is displayed. It is a moral question, what exists now: not the coming glory, but the present features that are to be discerned, and discerned in men, and I want to be one of them! I want everybody here to aspire to be one of those in whom this great moral constitution is seen down here. The first thing is that the Lord went up to pray. You might say, There is no need to go up to pray; but the Lord did it. Let us not quarrel with anything He did. There is a reason for it. If we understand the Lord's movements here, we shall attend all the meetings for prayer, if we can. It may be a tax, it was a tax to go up this mountain; in this sense we get very little without being taxed. We are to "buy" the truth. The Lord says to Laodicea, I am ready to sell you anything that you need spiritually. He went up to pray; every step up indicated a dependent Man.
A dependent Man! Think of Him as compared with the rulers of the world at the present time, or at any time! How they are symbolised in Scripture! What self-assertion often, what independence, what disregard of God, what disregard of the rights of God, and the rights of men, too! But not so with Jesus! He went up to pray, He who made the worlds is going up to pray -- think of that! Think of the moral lesson in that for every one of us! The whole position depends upon it. It is a question of the kingdom of God: not here the kingdom of the Son of man, but of God. The moral sway of God is to be manifest here. He "went up into a mountain to pray. And as he prayed, the fashion of his countenance was altered" -- it became different. That is the point -- like the red heifer, it is different; you see, it is not man's kingdom, there is nothing in it at all like man's kingdom, it is the kingdom of God, shining out in a dependent Man in prayer -- changed because of this. The fashion of His countenance became different, and His raiment white and effulgent. It alludes to moral glory, such as you see in a Stephen or a Paul, or any true witness of Jesus, that is the principle; they saw Stephen's face as the face of an angel -- he took on glory! Whoever it be, there is always a change in the countenance and in the raiment too -- he is not conformed to this world: "but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God" (Romans 12:2). The kingdom of God is in view in Romans; it is "not eating and drinking, but righteousness, and peace, and joy in the Holy Spirit" (chapter 14:17). A very attractive description!
Now there appeared with Him "two men". The stress is not on who they were as persons of distinction, but that they were men. How God is shining today in men different from the ordinary! We know how young people have ideals, and aspire to be something like them; but the Lord would draw us into the heavenly
current as to what is really glorious, morally so, for that is the point now. The exceeding weight of glory that is to be displayed in us cannot be put into words! But now it is a question of moral glory, and it shines in Jesus going up to pray, and while He is thus on the mount these two join Him. Two men appearing in glory talked with Him. Peter, James, and John are there, they are there to see, and they saw, as they were fully awake. May God awaken us, if some are asleep! "Having fully awoke", for they did go to sleep even in such a place, showing what our capabilities are, if we fail to judge ourselves. But being fully awake, they see His glory. They see the men too. What a scene!
It is the kingdom of God they are seeing, stripped of all the infirmities that attach to man here -- Moses and Elias in glory! What histories centred in these men! What could be said about Moses and Elijah, whose ministries stand out as part of the kingdom of God! Think of Elijah, how he prayed! He is one of the outstanding praying men; he prayed for a drought, and then he prayed for rain, and he got both. He "prayed with prayer" (James 5:17). And now here he is, shining in the kingdom of God. Then Moses: as I said, he could ask for great things, and one of the greatest things was that Jehovah should show him His glory. "I beseech thee, shew me thy glory" (Exodus 33:18). Other men prayed: a great praying man was Solomon, he prayed that he might have wisdom -- that surely was a bit of moral glory. And then again, Daniel: see how he prayed! He is called "one greatly beloved" as he prayed (Daniel 9:23). He was engaged in prayer and confession on behalf of God's people and the city called by His name. He knew his Bible, too, he knew the dates and what would happen to God's people, and prayed accordingly. That is to say, Daniel is a praying man according to the facts of Scripture. Our prayers must have some real basis, or of what good are they? Scripture is the basis.
Now all these men cumulatively come into this great system of things, as I am saying, that we are brought into, for it is a question of persons, and we all would, I am sure, seek to be among them. Every saint should have in his mind to be one of the persons in whom the kingdom of God is seen. The Lord said, when one enquired of Him, that the kingdom of God does not come by observation, it is not "Lo here, or Lo there". It is, He said, in the midst of you; and so it is here now, in this room, thank God! Not only here, but as we disperse and go to our several places of abode, our businesses; that is the idea. The kingdom of God is seen in that blessed Man -- a praying Man. His face reflects it, His clothes reflect it -- the last having reference to associations. And then two men can come in and talk with Him; he is not too great a Man to be talked with. Some of us may sit in our chairs in our offices, and be so august, that persons are almost afraid to speak to us. It should not be so.
These two men come in, and they speak to Him. He is the Lord of glory. They speak to Him, not He to them. The kingdom of God requires that I listen to the brethren, my ear is open to them, I am here for them. If I am in the kingdom of God, I am to serve, I am to be in accord with it, to be in my measure a representation of it. Thus people will see it in me. If they have eyes opened, they will. I am to be a guide to them. They will say, I want to go where that man goes; to pray as he prays; to read the Bible as he; to understand as he does. I want to be a husband with a spirit like his, a master like him, a servant like him -- that is the idea. It is a question of the kingdom of God. Even a slave is to "adorn the doctrine" (Titus 2:10), it is a question of the kingdom, so that men may see it.
Then heaven's appreciation comes in here. Heaven is opened on Jesus. "This is my beloved Son: hear him". Here it is not "In whom I am well pleased", as in Matthew 17:5, but "hear him". Applied to the saints,
the point is, that men like this, in whatever measure they may come up to it, are pleasing to heaven, and they are to be heard. "Hear him". Of course it refers supremely to Jesus, but you want to pay attention to men like this; men like Jesus: hear them! They have something to say to help us. The Lord opened Lydia's heart "to attend to the things spoken by Paul" (Acts 16:14).
I now call attention to the eyes that the Lord speaks of in Luke 10. "Blessed are the eyes which see the things that ye see". He is calling attention not to blind eyes, but to eyes that are blessed; the believer's organs are all blessed; his "members" are to be presented as instruments of righteousness to God, and as used by the Spirit they are blessed; and now the Lord is speaking about our eyes. It is a remarkable passage. "He turned him", it says, "unto his disciples", as much as to say, You are the ones that are in My mind. What a thought, dear brethren, that heaven is turned towards us! Heaven is complacent in the people of God as they take on these traits of Jesus, these heavenly traits that we have been considering.
And this would include the themes and manner of our conversations. Think of the holy converse on the mount! Moses and Elijah were talking with Jesus about what He was going to do, about His departure which He was about to accomplish in Jerusalem -- were talking to Him! He was not talking to them about it; it was a question of His listening to them -- showing the Man that is presented to us here in the kingdom of God. On the one hand, He is the Man to listen to, and on the other hand, He is listening to others. As an example, the Lord shows us here that we should be ready to listen to others.
But what a great matter it was -- His exodus which He should accomplish at Jerusalem. Moses would understand that word; he knew all about the exodus in the Old Testament, but now the word had application to Jesus. Later the Lord began "from Moses" in
speaking to two about Himself (Luke 24:27). In the types, in which he had so much part, Moses spoke of the outgoing of Christ through death. Now he is speaking to the Lord, on the mount, of the actual thing -- what He was about to accomplish at Jerusalem! What a subject! How suitable! It is a question of what is suitable to be brought in at any given time, and it was suitable to bring this subject in at such a time! It is a question of the kingdom of God, for there could be no kingdom of God available to men save by the death of Jesus. He had to go out that way. As to personal right, He might have gone out from the mount where He was; they were not talking of that possibility, but of His going down, going out by death at Jerusalem; to suffer at the hands of wicked men, and die to accomplish redemption. The kingdom of God required that.
But as I was saying, He turned to His disciples and said, "Blessed are the eyes which see the things that ye see". As the saints today are occupied with the things of God, He is, as it were, turned towards them, and He wishes us to understand that our eyes, and all our organs, are blessed. It is a question of what we see, and that is another thing worthy of mention, what is visible now, what the Lord is bringing to our attention: the great and glorious things that have been unfolded to us, through the ministry of the last hundred years, thank God! "Blessed are the eyes which see the things that ye see", He says, "For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them". Let us allow ourselves to be drawn into the divine current about these matters. What there is to be seen as we have eyes! The Lord would assure us that we are blessed in seeing them and in hearing them, too, for ears are spoken of here as well; and in Matthew 13:16 ears that hear are said to be blessed also.
May the Lord bless what I have said tonight, according to what there is in it by the Spirit, to every one of us.
Acts 9:3,4,6; Matthew 14:22,23; Luke 24:36 - 39
These scriptures afford us instruction as to how the Lord enters into personal relations with His own. In our days the Spirit is enlarging for us on the great thought of the divine economy; the order of things into which God has come, and, in coming, has revealed at the same time, the great fact of the Trinity; each holy Person in it being recognised in the order in which He is seen, and in which He functions, in view of the great purpose on hand. So we have the Father, and the Son, and the Spirit; the Son having taken on the ministerial and mediatorial services, and thus having peculiarly to do with us; His services establishing personal links. In doing so He brings the Father near, for as in the economy we find not only direct teaching as to the holy Persons, but facts incidentally stated, which gradually operate to enable us to fit in to the economy, so that we are not strangers in it.
The Lord Jesus seems to take peculiar pleasure in saying, in these circumstances and this service, at certain times, "It is I"; sometimes calling individuals by name; though this is not new to our dispensation, nor distinctive of it. It may be said, however, that all the dispensations have this one in mind, for in speaking on this line the apostle says to the Corinthians, "upon whom the ends of the ages [or dispensations] are come" (1 Corinthians 10:11); all has our dispensation in view. Whatever happened or whatever is written, all is for us, and the apostle Paul, with characteristic forcefulness, says, "all things are yours. Whether Paul, or Apollos, or Cephas ... all are yours; and ye are Christ's, and Christ is God's" (1 Corinthians 3:23). So that we are bound up in this economy, not as silent partners, so to speak, or inactive, but aglow with interest; that is the intent.
However lethargic we may be, from the divine side all is active; the angels above are always on the alert to note any repentance effected by the operations of God in us. Any little movement in any one who may have been lagging behind is taken notice of there, even to second or third conversions. The keenest interest exists all the time, and history is being made above, of what transpires here below.
So that one designedly takes up Saul of Tarsus first, to make application of these remarks -- the greatest servant, one can say unhesitatingly as to him -- but I take him up not so much to speak of his service, but to show that he is an example, indeed, as he calls himself, "a delineation of those about to believe ... to life eternal" (1 Timothy 1:16). This includes every one of us, so that the Lord takes him up, according to the first account we have, impressing him at once with the saints; and if we make a present application, this is important. If the Lord is taking anybody up now, He would speak to him in relation to the saints, as much as to say, You are to be bound up with them both for time and for eternity, and you must regard them rightly; you must have right thoughts of them, and make the most of them. You must learn to see that they are worthy of your confidence and of your love. This was what Saul of Tarsus, like each of us, had to learn.
We have two other accounts, by himself, of this incident; they vary from this, particularly in this matter of the saints. In the last one, that is made before Agrippa, he leaves out the matter of the saints, for it was a question of his ministry. This would be intelligible to the king and those personages with him, who were conversant with Roman order and rank; they would understand how the Lord of glory, as Paul would have them to know Him, appointed him a minister, delivering him from the Jews and from the nations, to whom He would send him to open their eyes. It was of no consequence to Agrippa and his friends to
be told about the matter of the saints, although the apostle very affectionately does allude to "our whole twelve tribes", but it was of no consequence to them that there should be such a man in Damascus as Ananias or that there should be a meeting of saints in Damascus. They might however be impressed by the fact that this man who was a prisoner before their eyes was in truth a minister of Jesus Christ, not simply a servant, but a minister; he used the word that implies relative dignity.
In speaking at Jerusalem regarding the facts, Paul makes much of Ananias as a pious Jew and in favour with the Jews, and indeed he goes so far as to discredit himself in saying that he lingered as regards baptism, so that Ananias had to urge him to be baptised (Acts 22:16). The apostle was conveying to his Jewish audience that he was not rushing into christianity, he was urged into it, and no one who understands christianity in its greatness and glory and blessedness, could fail to urge people to enter into it. Ananias had said, "why lingerest thou? Arise and get baptised, and have thy sins washed away, calling on his name". The Spirit of God does not give us the account fully here in Acts 9, although the facts were doubtless known in measure to all. Luke would have heard about them, but the Spirit of God gives us the account through Luke, and what is stressed is what was in Damascus; the Lord first calling the name of Saul twice, which is a matter to be noted. It is not new; it was not peculiar to him, because others had been signalised in like manner, especially Abraham, Moses, and Samuel; but what is evidently implied is that this person is peculiarly in the Lord's mind. Of course every christian is peculiarly in the Lord's mind; the Lord would always give us to understand that each is a special one, for in truth each one has his own distinction. Divine results will not be complete until each one, selected according to divine foreknowledge, is secured; so the apostle says "I endure all things for the sake of the elect, that
they also may obtain the salvation which is in Christ Jesus with eternal glory" (2 Timothy 2:10). He had that great thought that each of the elect should obtain the salvation that is in Christ Jesus with eternal glory. Each one is needed for the divine purpose, each has his own distinction.
Nevertheless Saul is especially singled out; and the first word to him is, "why persecutest thou me?" meaning the saints. The Lord is beginning at the bottom with him. He would henceforth be bound up with the saints both for time and for eternity, to love and to serve them. No one, as far as Scripture shows, had such a view, and such an impression of them from the very outset. I am speaking of this now, dear brethren, so that each of us might be impressed accordingly in his measure, for the Lord would impress each of us with the saints and what they are to Him. In fact, in the sense in which we have it here, they are Himself. We are apt to think lightly of the saints, and if any little opportunity arises, to speak ill of them. It may be to cover an ignominious retreat -- someone seeking to find a place in the world hides his wretched apostasy, for that is what it is in principle, by calling attention to discrepancies among the brethren. Heaven will not admit of that at all, for the Lord resents it peculiarly, but it is very patent that it is current. The enemy finds avenues of attack through such ignoble, despicable motives. How much less discreditable it would be for such an one to tell the truth, and openly state that he wants the world. Satan finds avenues of attack through such motives, and other kinds of motives, too, in order to malign the saints, sometimes leavening a whole district by misrepresentation of the saints in other districts, or it may be a servant. Leaven of that kind gets in and works, and it takes time to eradicate it; in some instances it is not eradicated.
So this great servant was converted under the circumstances described in the verses in Acts 9 which I
read. He was to be minister of the gospel in a special way, and of the assembly, involving the mystery -- having that wonderful ministry to which the saints are essential; in that mystery being hid all the treasures of wisdom and knowledge. It was that he might be impressed with the saints; that he might see that the saints are essential to him, first of all in telling him what to do. You may say, The Lord will tell me what to do. Do not forget that the Lord sent this great convert to the saints, in fact, He sent him into Damascus. He was teaching him by inference, in a way even more effective than by direct words. As much as to say, Saul, you know I do not mean you to go to the Mayor of Damascus, nor the City Council; you will understand by My sending you to Damascus that there are those there who belong to Me, whom I regard as Myself; I have just called them Myself, I have just asked you why are you persecuting Me. Would Paul ever forget that question? Persecution of the saints is common, as I have already intimated, not in the sense of dragging them before tribunals perhaps, although that is coming in now, too, but in the sense of maligning them, accusing and belittling them. There is much of that, and the Lord would say to anyone of us who is doing it in any way at this moment, Why are you doing it?; you are doing it to Me, you are persecuting Me.
Then another thing here is that the Lord having conveyed to Saul that He had something in Damascus, makes him know also that He had those in Damascus who could instruct him. I may ask in passing, dear brethren, Where is there anyone who will instruct you really as to God, save those who have the Spirit of God, and who recognise the Spirit of God, those who are pious, like Ananias? You may go to seminaries, colleges, universities, but they will not tell you what to do as subject to the will of God. They will instruct you as to many things, but they will not tell you what heaven wants you to do. On the other hand,
there are those who know what heaven wants, and they will tell you; that is the point. Thank God there are such, and the Lord is concerned about them, so that if a convert or a convicted person comes to them, they will know how to meet him. That is another side of the matter; I am speaking about the saints, and the Lord is concerned that, if we are enquired of, we may be able to tell people what to do. People all around are asking -- if they are not asking in words, the question is in their hearts -- What am I to do? Well, the Lord would convey to such that there are people who can tell you, and it is for you to find them.
Here the Lord does not wait for Saul to say, What shall I do? We get it later, of course, but the point here is not that, but that the Lord is anticipating the fact that he needs to know what to do. He always anticipates the needs of His people, and Saul's need at this particular time was to know what he should do. The Lord says, There are people who can tell you; go into Damascus; the Lord inferring thus that there are those that can tell you what to do; and so as to make the matter complete, the Lord goes before him into Damascus. He can go quicker than any other, there is no locomotion like His: we have an illustration of it in Elijah, who told Ahab that he heard the sound of rain, and that he should go to Samaria, but Elijah girded up his loins and went before him, in spite of his chariot (1 Kings 18); and so the Lord is always before us. He was before Saul in Damascus, at least He was with Ananias before Saul met him, and he prepared Ananias to do what was needful in order to serve this convert.
So the lesson is the Lord coming into the circumstances of a Saul, and stressing the fact of His saints. If there is one here who thinks he can get along without them, it is a mistake, the Lord indicates that you cannot. Even when you go up to heaven you will go with them; we are to be all raised up together. So this convert is with the disciples; the Lord sent Ananias to him,
and Ananias set him at rest, calling him brother. It may be there is someone here, lonely in his soul, isolated; you are assuming perhaps that you must go on by yourself, there are none you can go on with. The Lord would say to you, "go into the city, and it shall be told thee what thou must do". Not only will those to whom you are sent tell you what to do, but they will love you and make you at home. One of the finest types in the Old Testament, I think, is the feast of tabernacles; it refers to the households of God's people, the families, where love is, not in an abstract way, as we speak of it sometimes in our addresses and reading meetings, but love shown, that is the idea of the feast of tabernacles. The Lord said to His disciples, "By this shall all know that ye are disciples of mine, if ye have love amongst yourselves", (John 13:35). The feast of tabernacles recognises that; it is the saints together in outwardly small circumstances near to one another, so that love can have free course; and if there is anyone here at all isolated in his spirit, cold, and thinking, it may be, that nobody loves him, the Lord would say to you, not only that He loves you, but there are those here that love you too -- go into the city, as it were, and you will find them.
Now I pass on to Matthew, and what you get in this remarkable passage is that the saints are together under the Lord's compelling influence. If there is anyone here such as I suggested, you would do well to take this to heart, that in this feature of the subject before us there is no option. To remain isolated is not optional, it is lawlessness; that is another side of the matter, so we are told that the Lord compelled the disciples to go into the ship, they had no option in the matter. It very often is our salvation to be reminded of authority, for we are prone to think that as regards divine things all is optional, but no, there is nothing optional; all is imperative, even in regard to repentance; God commands it (Acts 17:30), but particularly with
regard to the saints' associations, He compelled them to go into the ship.
These verses in Matthew 14 are dispensational, that is, the boat has a meaning in that connection, the Lord not being in it at the outset, but entering it later. What is in mind here is that the disciples were directed or compelled by the Lord to enter into certain circumstances. He was praying for them from above, but they are there under His compulsion, and the enemy would like to upset that position, to defeat the divine intent in it. So the wind was contrary to them, and the sea became agitated. Applying it now it would be the Lord giving us to understand that our position in relation to the things of God is not optional. He would have each of us in a certain setting, He would have each to be with the saints, with his brethren. Why should anyone be isolated? Well, you may say, the brethren get into trouble, and I do not want to share their troubles. Well, the sea became agitated, for the wind blew; that is, Satan would upset that position, but then it is educational, this matter of the agitation of the sea, for what are we if we do not experience some little adversity here? We are not worth being called christians, unless we are ready to face a little opposition, or a big opposition, whatever it may be, good soldiers of Jesus Christ, or good seamen, as it were.
You may think that if you remain in isolation or in some human association you will avoid all this sorrow, but then we want to see how the Lord comes into such circumstances as these, the sorrows and troubles of the saints. As compelled into a certain position by Him, we must be safe there, no ill can befall us there. It is education, the Lord would instruct us as to Himself, and He would draw us to His side in these circumstances into which He has come, for in this instance He came into their circumstances -- not at first into the boat, but on the sea near the boat, And now the
next question is what am I to do, if He is in that position and I am in this position? What were the twelve to do when troubles and persecutions arose as at the time of Stephen's martyrdom? They remained at Jerusalem, they did not, as it were, leave the boat. I am not discrediting these servants, because their names are in the foundations of the heavenly city, and that means that, from the divine point of view, everyone of these men did his work; the Lord gave to every man his work, and each man did his work, or his name would not be in the foundation of the city. But they did not leave Jerusalem, whereas others did, and the Spirit of God went with these others, the scattered ones, as much as to say, They have taken to the sea, they have left the boat, they are walking on an agitated sea, scattered by persecution; but they are quite composed, superior to their circumstances, and as in them they are preaching Christ, and they are getting souls, too.
Now, dear brethren, what is meant is that the forsaking of a position in which Christ has placed us must depend on His command. If I have to move from any given position in which He has placed me; if His instructions require that I am to be in it, then I must await His command before leaving, nothing is optional. The saint has to learn that every step of the way is to be at His commandment. The word is not "bid" but "command". Peter says, "command me". I do not know why Peter did not say that when Stephen was martyred. He stayed in Jerusalem, although the Lord had said, "when they persecute you in this city, flee to the other" (Matthew 10:23). Most of the saints were scattered; they became part of "the dispersion". They had to walk on the sea, as it were, the troubled sea that arose on the persecution of Stephen; and they joined the Lord in that way. He had, as it were, commanded them; it was perfectly evident from His instructions to the twelve, that the time had come to leave the boat.
Well now, someone here may be in such a boat. You may say, I was converted there. Thank God, if you were; wherever you were converted, we can thank God for the conversion, but being converted in a certain setting does not mean in itself that you are to remain there. The Lord is not in the public profession. Where is He? That is the point now. You say, Well, just now you have been telling me to stick to the saints; to get amongst them. That is true, but I am speaking now about a boat, and a boat is typically what fits into the water, the agitated thing, it fits in. There is not a sect in christendom -- not that I am here to accuse -- but there is not a sect in christendom that does not fit in with the world in some sense; not one. If I were to go over each one consecutively I could show you how they fit in, whereas there is a position today that does not fit into the world. The Lord was walking on the sea, it does not say He was walking on agitated waters, He was walking on the sea. That is a new thing for man, it was unheard of before. People say, Well, this thought of leaving worldly religious associations is new, it is unheard of. Well, it may be unheard of in your ears, but that does not mean it is unheard of.
So the Lord is saying, maybe to someone here, I am in circumstances in which you are not, but still it is I, and I am in them in relation to you, to the end that you should come into them. The Lord could have gone round the lake, He could have gone over it divinely, He was not walking on the water just to get across, but He was walking on the water in relation to them. They were in the boat, and they were troubled. One would be thankful if all the christians in this city were troubled about some movement of Jesus. He is moving all the time, walking in the midst of the seven golden lamps. Would that every christian in humanly organised associations were troubled about His movements, it would be an indication that there was something of God in them, some hope, but alas! there are
very few troubled about it. Perhaps you do not know anything about His movements, and yet He is walking in the midst of the seven golden lamps.
Now, the Lord is walking on the water and the disciples are troubled; they thought He was a spirit; they were hazy and unspiritual, but still He was there in relation to them; that is why He was there. He is drawing near to them, walking on the sea, but the waters are troubled, they are agitated, and the Lord says, "It is I, be not afraid". Assuring words! The One who has said "I Jesus", says, when referring to the saints, They are Myself; that is what He had said to Paul, but now it is not that. The saints are in the boat, the associations of the boat, and Jesus is alone, nearby on the sea; He is there in relation to those in the boat. He is walking on the water in relation to them, as I said. He is in this city moving in relation to someone or many. Is anyone interested enough to notice? He says, "It is I, be not afraid", and Peter said, "Lord". Here is one who is interested, only just one, interested enough to say, "Lord, if it be thou, command me". It is a question of the Lord's authority, and this extends to us all. If anyone is not in the right association He would call you out. The object in what He is saying is that you might ask Him, "if it be thou, command me". Does the Lord's authority require that I should move? Yes, it does! Then it is imperative that I should do so, and so Peter went down out of the ship and walked on the waters to go to Jesus.
Now some of you may not have noticed that it was the strength of the wind that caused Peter's fear. But the Lord had ordered him to come to Him on the water, and hence Peter was perfectly safe in doing so; but he did not use his mind in faith. Our minds are under our control, our eyes are under our control; hence I must not be baffled by them. If I am moving under the Lord's authority, I am safe, and I must not be discouraged by feelings arising from opposition.
I have an eye and I have a mind, and I may allow them to rule me, whereas the teaching in Romans 7:25 is that I am to rule them. "I myself with the mind serve God's law". What is God's law? Well, God's law was implied in "command me to come to thee on the waters", and the Lord said "Come". That is God's law. Whatever people say about the laws of nature, the laws of God are above the laws of nature. "Command me". This was to Peter an untried law, but moving in the recognition of it, all would be well. All such laws speak for themselves. Here was Peter, his feet were sinking in the waters, it was because of his mind, which he ought to have used to serve God's law in walking. This is important, do not let yourself be governed by what you should control. Why should I think of the strength of the waves, I am not sinking; the Lord Jesus has said, "Come". A divine law was operating, and that is as sure as the foundation of the earth. It was through giving way, allowing his mind to carry him away, that he began to sink. There is much instruction in all this for everyone here, to be steadily under the command of Christ. Whatever it is you may have to leave, do not be afraid. If you are serving God's law, if Christ says "Come", all is well as you move to Him; you cannot be safer than as obeying.
Then the dispensational thought arises, namely, that the Lord goes into the ship, meaning that it is the Jewish ship, and they come to land. The effect of all this is that those in the ship are helped, they worship Jesus. I mean by this that if there is anyone moving on these lines, coming under the Lord's direction and compulsion and finally His command, then others will be affected; it is a movement. One hears constantly of little or no movement in some places, little or no addition; no outside material secured. Well, this is the way to it, it is moving under the Lord's compulsion and command, and serving God's law ("I myself with
the mind serve God's law"), and the effect is that others are affected. Here all that were in the boat came and worshipped Jesus, and said, "Truly thou art God's Son". That is increase.
Finally, just a word as to Luke. I wanted to show that the Lord coming in at this time says "I myself". He had said to those in the boat, "It is I", and to Saul, "I am Jesus", alluding to the saints as His body, but now He has come into their midst, that is the next thing; and we have the pronoun added: "Jesus himself"; as much as to say, These are My own circumstances. Walking on the sea is not characteristic of His circumstances, He is doing it for a purpose; to lead others to do it; to teach us how to walk, and to be superior to our circumstances, however bad they may be. Now He has what He may call His own circumstances. How attractive that thought is! And what you will notice is, that it is amongst the saints, as those who are talking about Him and His things -- the assembly in its public aspect. He has come in there and it is "Jesus himself". We get it indeed earlier when He is seeking to recover two that belonged to the assembly, but who were going away from it, turning their backs on it, though belonging to it -- "two of you". We may say, it is always Himself to those of the assembly; so that Jesus Himself drew near and went with them. To any two, or one, turning away from the truth of the assembly, and yet belonging to it, the Lord says, You belong to Me, and you belong to the assembly -- "two of you". It is not only that you belong to Christ, but you belong to the assembly, the most august body in the universe. The Lord would impress us with that. But if you are turning your back on the assembly, you are not characteristically of it, although still belonging to it. Jesus Himself drew near, as much as to say, You are of these people, you belong to the assembly: why should you be elsewhere? Jesus Himself drew near and went with them, and then,
when they go back to the assembly, Jesus Himself stood in their midst; it is His own sphere.
The Lord is greatly helping His people on this point, and I bring it forward now so as to confirm us in what is being done by Him, and if there are any inclined to move away, the Lord would say, You belong to the assembly, do not forget that your place is there. These two had come back, and they were talking about Jesus, they were telling the others that He was made known to them in the breaking of bread, a sure evidence that they belonged to the company. What could they know about the breaking of bread if they did not belong to that company? What does any one in a humanly-made organisation today know about the breaking of bread? There they do not understand it, they call it 'the sacrament'. It is not the Lord's supper; but the two at Emmaus belonged to the assembly, and hence knew something of the breaking of bread, and they can tell others that the Lord had appeared to them in the way, and that "he was made known to them in the breaking of bread". Then, as they were saying these things, the Lord "himself" stood in their midst. He is now in His own circumstances, normally circumstances corresponding to what He has in heaven. He says, "it is I myself. Handle me and see". He is not a spirit merely; a spirit has not flesh and bones.
May the Lord give us to ponder this beautiful expression, "it is I myself", and cause it to rest in our souls! And let us not only be content in the position into which He has brought us, but let us be as those who are baptised in the power of the one Spirit, into one body, and who drinking into one Spirit are thus satisfied, and see that we can provide the Lord with what He regards as His own circumstances.
1 Samuel 18:1 - 16; John 21:15 - 19
J.T. This subject, as it comes before us, may stimulate our love for Christ, and help us to see that love is graded in Scripture. This type in Samuel brings out what we may speak of as masculine love as over against feminine love, the latter alluding to what is collective, whether in the assembly or in Israel. The former, masculine love, is more personal, which Jonathan seems to represent in Scripture, for David compares his love with feminine love, and says it surpasses the latter. So that it may be taken to represent a more steady and intelligent kind of love that takes form in brethren as such, perhaps entering into the most exalted relation into which we are brought.
E.M. What place has the speaking of David in relation to the formation of the love you have just mentioned as characteristic of Jonathan?
J.T. Well, it is important, because it enters into the love that was begotten in Jonathan, and helps in what has been remarked, that it is the most exalted kind of love in so far as seen in this chapter and commented on in 2 Samuel 1. Jonathan was evidently affected by what he saw in David, not only in his military exploits, but in his personal character as speaking to Saul. Chapter 17:57,58 says, "as David returned from the slaughter of the Philistine, Abner took him, and brought him before Saul with the head of the Philistine in his hand. And Saul said to him, Whose son art thou, young man? And David said, I am the son of thy servant Jesse the Beth-lehemite". Great as were the exploits of David from a military point of view, it would seem that in his demeanour he retained what was proper to him in speaking to the king; although the king was not inducing good feeling by his tone and manner. Certainly his address to
David was not calculated to draw out the best feelings in David, for he ought to have known him, and yet professed not to know him. Jonathan must have observed this; he must have known David, too, though he does not say so, for he had been in the house of Saul; but he is not affected in an envious way by what must have overshadowed him, for he was a great military man, too, and a worker with God, as earlier history shows. His military attainments only added to his affection; that is to say, the greater a man is by spiritual formation and experience, the greater will be his love for Christ.
H.C. Do we get the counterpart in the New Testament, when Saul said, "Who art thou, Lord", and the Lord said, "I am Jesus whom thou persecutest" -- is that the same kind of spirit?
J.T. Yes, that would lead to Paul's love for Christ. I suppose we may take the apostle Paul as the greatest lover of Christ. Although John is said to be the disciple whom Jesus loved, Paul is presented as the greatest lover of Christ, which illustrates what we were remarking, the character of the masculine love, as over against feminine love, which has a collective sense.
W.T. It would help us to remember that David bore attractive features personally, as chapter 16 shows.
J.T. Yes, his beauty is noticed; even in the presence of Goliath on the battlefield, he did not lose it; he was not so under the influence of the moment as to lose his attractiveness. The Philistine had no taste for it, nor does it appear that Jonathan was affected until David had finished speaking to Saul, then, "it came to pass, when he had ended speaking to Saul, that the soul of Jonathan was knit with the soul of David". So the kind of love seen in Jonathan is thus developed -- a man's love. Intelligence enters into it and it is calculated; not simply a love that overcomes at the moment; it is calculated love and therefore steady.
Ques. How would you connect this speaking between Saul and David with the Lord?
J.T. The way the leading men of the Jews spoke to Him, the tenor of their remarks was generally to discredit the Lord; take Simon the Pharisee, he spoke in his heart, saying, "This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner" (Luke 7:39) -- that would discredit the Lord; the influence he would exert in his house would discredit the Lord, but the Lord's reply would affect the woman. She was under great reproach in that house, and so was Christ, but she loved Him in spite of the conditions.
Ques. Would David's answer to Saul -- "I am the son of thy servant Jesse the Beth-lehemite" -- move Jonathan to appreciate the intrinsic worth of David more than his military exploits?
J.T. I think so. It must have been the moral qualities in the man as he spoke to Saul that affected Jonathan. How entirely free David was of any disadvantage in the presence of the king! It was moral superiority. If I love Christ viewed thus, it is more masculine, studied love.
H.P.W. Is it the thought that came out in John the baptist? The scripture says, "looking upon Jesus as he walked, he saith, Behold the Lamb of God" (John 1:36), as if it was love resulting from reflection.
J.T. I think so. What was there would draw out his affection. All John's remarks in this gospel are mature, balanced remarks. He says, "I knew him not" (verse 33) -- he was not influenced by his natural relationship to the Lord when he saw Him coming to him. He had spoken well of Him before; he had said, to the messengers that came from Jerusalem, that he was not worthy to untie His sandals. He says, moreover, He is "preferred before me" (verse 30), that is a yet earlier knowledge, as you might say, a spiritual apprehension of Christ. Now in the history of David in these chapters we have the same
thing, the same opportunity for anyone who has spiritual formation, for David is mentioned, without being named, as already displacing Saul, in chapter 13. Then, in chapter 16, he is actually anointed and presented by the Spirit of God as very attractive; any one who came within the range of all that, if he was spiritual, would be affected without even meeting the person. Apparently, John had not been acquainted with Christ, but he is humble, dependent, and balanced, and so he is ready for the great event as he sees the Lord coming to him. This great Person ordinarily coming to one would tend to incite certain natural feelings, but John had already said, He is "preferred before me", that is, John is displaced in his own mind, so is ready for the great occasion. When he saw Jesus coming to him he said, "Behold the Lamb of God, which taketh away the sin of the world" (verse 29), that is calculated, referring to the scriptural significance of the word "lamb", the Baptist understanding it. That is why I say that in Jonathan and in John the baptist it is calculated love for Christ, it is something you may reckon on, it is love for the Son of God, begotten by the glory of His Person, in great persons, and the persons certainly must add to the love. Hence the next day, after thinking over it, we may say, when he saw Jesus walking -- not now coming to him, but walking -- he said, "Behold the Lamb of God", that is an expression of affection and admiration; and John the baptist, in John's gospel, is a sort of model for us, for he starts with the idea, I am displaced in my own mind. Someone is taking a place in my mind before myself.
H.P.W. In connection with the intrinsic worth of the Person, which comes out at the beginning of John's gospel, I was thinking of the address to Philadelphia, where the Lord presents Himself as the Holy and the True. This intrinsic moral worth appeals to our affections.
G.C.S. Would it be masculine love in John 17:26 -- "that the love wherewith thou hast loved me may be in them, and I in them"? It was the Lord speaking, and then Judas as betraying Him appears in the next chapter.
J.T. That is so. You cannot get greater love than that -- the Father's love for the Son, and that that love should be in us is a very wonderful thing.
E.M. The Father's love for the Son springing up in our hearts.
J.T. Yes, so that you can love Him relatively as the Father loves Him -- that must be the greatest love we can have. The love spoken of by the Lord in verse 24 should, I think, be regarded by itself, as the love of one divine Person for Another before incarnation.
Ques. "The love of the Christ constrains us, having judged this: that one died for all, then all have died" (2 Corinthians 5:14). Would that be calculation?
J.T. Just so -- "having judged this". Intelligence should and does enter into what we may call masculine love; that is, what develops in the brethren viewed in an individual or personal sense.
Ques. Did you use the expression, Love as the result of formation?
J.T. Yes, as the result of a combination of things that go to make a man. I think Jonathan had that combination. He was a sufferer from Saul, his father. He was by him brought to the very point of death, and he was a military man, who, like David, had gained a great victory over the Philistines. In that conflict, too, he showed that he could be very small in exercising his military powers. Therefore, he was able to value the demeanour of David, the simplicity with which he spoke to Saul -- "I am the son of thy servant Jesse the Beth-lehemite". According to chapter 16, Saul would have known Jesse the Beth-lehemite, and David, too, but there is no admission of this with him; he represents the supercilious man, and it is over against
Saul's attitude in these chapters that this remarkable love for David springs up in Jonathan.
H.G. Are you connecting the thought of the masculine love more with the individual?
J.T. It is seen in the brethren, I think, characteristically. The Lord is leading many sons to glory; that is not a collective organic thought, it is so many persons, but the most wonderful persons -- outside the divine Persons -- in the universe; and these persons must have love in keeping with their greatness, and I think that is what is in mind. God is leading, or bringing, many sons to glory and He has made the Leader of their salvation perfect through sufferings. That is, He has entered into that state of humanity through sufferings, therefore He is not ashamed to call us brethren -- "both he that sanctifies and those sanctified are all of one; for which cause he is not ashamed to call them brethren, saying, I will declare thy name to my brethren" (Hebrews 2:11,12). Then the assembly comes in; but the idea of the brethren seems to be the greatest idea of manhood next to Christ -- He is anointed above them, but they are capable of more reciprocated affection and intelligence than any other family.
E.M. Does the Lord wait on us, that we might be prepared to commit ourselves in this energy of affection?
J.T. Quite so. Jonathan loved him as his own soul; it is all put on the side of Jonathan. David comments on the character of this love afterwards; and we are told that, when it became a question of separation, David exceeded Jonathan in weeping as they kissed one another. What is in mind here is the quality of Jonathan's love.
Ques. What is the connection of covenant here?
J.T. Well, you feel, if you love a person in this way, you want to be with him for ever; a covenant is a bond involving calling for trustworthiness. We know Jonathan did not go all the way, but still the love was there. Peter's history in the New Testament shows
that this kind of thing is followed out to the limit by the Lord, showing it was in His mind. He never gave up the thought of Peter's confession of love, it was no vain or hollow thing, and the Lord knew this; knowing all things, as Peter urges; but in the end, Peter changes the word from conscious knowledge, to objective knowledge, in saying he had affection for the Lord, to show that there was evidence that the thing was really there, and the Lord did not deny this. It is not merely hidden love, that the Lord only could know, it is a manifested love, that can be known by observation.
J.T.S. Have we anything in the nature of a contrast in the beginning of Luke 8, in the twelve with Him and the women and others who ministered to Him of their substance? Would you carry forward the character of love in Luke 7 to that?
J.T. I was just going to remark that Luke 7 is the background of that; it is a love begotten in most withering circumstances. All the circumstances tended to wither up what was there, but love was too strong, it survived; so the Lord turned to the woman, and the explanation is, "she loved much". It does not go so far as what we are speaking of here, it is the kind of love that is begotten of grace. The Lord says, She is forgiven much; I suppose that is the way love begins with all of us, but the time arrives when we look at the Lord from another point of view, not simply as to what has accrued to us through Him, but as to what is there; I become capable of admiration of what is there, apart from needs met -- I am great enough to think of Christ in that way. It would be like the case of the widow later on in Luke, she gave all she had, and the Lord immediately began to speak of the temple, that every stone should disappear, meaning, among other things, that that woman's affection for the house of God was too great for a stone building, it must have another building. So the woman's affection in Luke 7 was too great for the system that Levi represented.
No doubt she would be among the women who ministered to Him; she was, at any rate, qualified to be there.
L.D.M. Love as John presents it is too great for the Jewish system. John the baptist says, "He must increase, but I must decrease" -- he says this after the discussion with a Jew about purification, and then there is the introduction by the evangelist of the Father's love to the Son.
H.C. Would it be seen in what the Lord says in the message to the disciples (John 20)? He was looking upon those in whom this love was formed.
J.T. Yes. I believe they represent the full result, you get it only in John; the Authorised Version says in the nineteenth verse, "where the disciples were assembled", but it is not that, it is "where the disciples were".
Rem. "The men whom thou gavest me" are referred to in chapter 17:6.
J.T. That helps. There are babes in Christ, but there are men in Christ, too -- we have to bear that in mind. Hence, when they had the Father's love in them, where were there any like them? Think of being possessed of the kind of love the Father has for the Son!
Ques. Would the work of God, effective inwardly, result in the great end of God in securing men spiritually?
J.T. It would. In assembly service the collective idea comes first, the feminine side, the body, but what we are speaking of now is the more exalted side -- the brethren.
Ques. In Ephesians 4 the ministry has in view that we should be brought to "the full-grown man ... the measure of the stature of the fulness of the Christ". Would that correspond?
J.T. Yes. We would be no longer babes. Not that you would deny that a babe in Christ loves Christ, but it is this kind of love we are speaking of that should ever be aimed at.
H.C. A lover of Christ is too great for any human
system. Would Paul illustrate that when he says, "For if the things I have thrown down, these I build again, I constitute myself a transgressor"; then he says, "I live by faith, the faith of the Son of God" (Galatians 2:18 - 20). Would one get the thought there of the greatest sphere in which this love could be known?
J.T. Yes; the sphere involves the house, and the Son only could build the house. The great idea of love is in relation to the Son, and our loving is akin to that, as God's sons. David even could not build a house great enough for divine Persons; it must be God's Son. It is God's house, and Christ is over it as Son. We have part in it as God's sons and Christ's brethren.
E.M. Jonathan missed this. He sought to detain David in Saul's house, but David was too great for so narrow a system.
J.T. Yes. Jonathan never became detached from Saul's system; he never followed David, and today there are many like him. But in this particular passage Jonathan, I think, represents what we are speaking about, although the sequel, as we have said, shows that he did not go the full length. The Lord says, "Follow me" to Peter; Jonathan never followed David, and he died in the world, as we might say. Many will end thus; the Lord disciplines us that we should not be judged with the world.
Ques. Does Ittai come in as one who went the whole way -- after the speaking of David?
J.T. Beautifully so, he stands over against Jonathan in that sense -- "surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be" (2 Samuel 15:21). David says, "Go and pass over" -- he was fit to be with the king in his rejection. That is his honour. The reality of his profession was manifest. Christians in the systems of men have no idea of the disparity there is between them and the systems they are in -- to say nothing of
the evil that is there; such systems are not great enough for the sons of God.
Ques. Would not Barnabas be like Jonathan, in bringing his possessions and laying them at the apostles' feet, but afterwards failing to go the whole way with the brethren?
J.T. Yes, I think he stripped himself in the presence of Saul of Tarsus, and yet he did not go the whole way.
Rem. John's two disciples followed Jesus, and the Lord turned and saw them following, and said, "What seek ye?" Then they say, "Rabbi ... where abidest thou?" and the Lord says to them, "Come and see" (John 1:38,39). Is that what is to be reached, drawn by the attraction of Christ personally?
J.T. That is right. The two that followed Jesus went the whole way there, and I think what we are speaking about was reflected in Peter. Barnabas was a son of consolation; he was so styled by the apostles, and he stripped himself, laying all at the apostles' feet. Later he laid whatever dignity he had among the apostles at Paul's feet, as a better man than himself, and yet he failed soon after, but I believe by the way Paul speaks of him he was restored. Peter was carried away by certain dissimilation, the Jewish influence in Jerusalem, and so was Barnabas; they really turned away from Paul, yet at the end, when about to lay down his life, Peter says, "our beloved brother Paul". I think he went the full length, he fully recognised Paul; and he puts his writings on the level of Scripture, saying "as also the other scriptures" (2 Peter 3:15,16). I think Peter exemplifies what we are speaking of in a complete way, although having become cloudy for a while. Paul as owned among the saints at Damascus went to Jerusalem to make acquaintance with Peter, and stayed with him fifteen days; a link would then be formed between them: that is what we want, a kind of love that survives difficulties.
L.D.M. That would be Peter being true to the name the Lord gave him -- "thou shalt be called Cephas" (John 1:42) -- going through.
J.T. Yes, capable of standing tests: what was there would come out according to itself, and has come out.
Rem. Thus the Lord placed on Peter a wonderful trust in connection with the sheep and lambs.
J.T. Because the Lord knew he loved Him; his conduct had denied it, but ultimately there was abundant evidence of it; indeed outward evidence of Peter's love was there already, as we have noted (John 21:17).
W.S.S. The apostle Paul said, "I live by the faith of the Son of God, who loved me" (Galatians 2:20), and Peter said, "whom, having not seen, ye love" (1 Peter 1:8).
J.T. Yes, that is the class we belong to.
W.S.S. The expression of love from our side seems to come out in Peter.
J.T. Yes. What comes out in him is the permanency of the thing -- "thou shalt be called Cephas" -- I believe the thought in that is permanency. Of course it is material for a building, and what is the good of anything in God's building that is not permanent? It requires what stands, and that is what Peter is. It became overshadowed, as we have said, but the Lord knew it was there, and very soon it was there manifestly. John uses much the word "manifest". In these last days when things are so cloudy, we do not want to be content with the assumption that love is in us, we want to show it. If I am hesitant about associating myself with the Lord's people here, my love is cloudy; we want people to see it, we must follow Christ, identifying ourselves with Him in His rejection.
Rem. So He says to Simon, "Seest thou this woman?" (Luke 7:44)
J.T. Exactly; the love was there, and so the Lord calls attention to its evidence. Many say, The Lord knows my heart. He does, and the more you recognise
it the better; but, if you want to testify to Christ, you must have something that can be seen.
Ques. Does 2 Timothy suggest a state of things where affection may be clouded, and you have to fall back on the fact that "The Lord knoweth them that are his"? (chapter 2:19). They have not moved out into the clear light where the thing is manifest.
J.T. Yes. If we have their word only that they love Christ, it could not be accepted, for, as remaining in the general profession, our love for Him is questionable; we are to separate from evil.
Ques. Is the fact of our taking the Supper, if we do it rightly, as truly in the fellowship of His death, an evidence of love for Christ?
J.T. Yes. It is lovers of Christ who truly take it. I do not want to be among the uncounted, in that respect, but among the counted ones -- those who love Him. In Revelation 11 the worshippers are measured -- the court is left out.
Rem. The hundred and twenty (Acts 1) represent the kind that are counted.
J.T. Yes. It is "the crowd of names"; they are all distinguished.
S.R. All Israel and Judah loved David -- was that expressed in them all?
J.T. We come down there to this other feature of love. "It came to pass as they came, when David returned from the slaughter of the Philistine, that the women came out of all the cities of Israel, singing and dancing, to meet king Saul, with tambours, with joy, and with triangles. And the women answered one another as they played, and said, Saul hath smitten his thousands, and David his ten thousands". Now these women loved David, all Israel loved David, but then, you enquire of these women, What is affecting you? and you ask Jonathan, What is affecting you? You get different viewpoints. There are many with these women; it is quite right so far, but it is not what
you might call a masculine position. Jonathan is affected by the person of David: he came definitely before him in his personal grace and dignity. The women were affected by David's exploits.
Rem. 'We love Thee for the glorious worth Which in Thyself we see'. (Hymn 341)
J.T. Quite so. You can always ask, Why do you love Christ? Well, He died for me. Very good. My sins have been forgiven through Him. "She loved much". That is very good, but it is not the love of Jonathan.
Rem. "What is thy beloved more than another beloved?" (Song of Songs 5:9).
J.T. Quite so; the Song of Solomon is very helpful on this line. In verse 12 of our chapter we read, "Saul was afraid of David, because Jehovah was with him, and had departed from Saul. And Saul removed him from him, and made him his captain over a thousand". Saul is forced to do something, so he made him a captain of a thousand; he would not have made him a captain at all if he could have avoided it -- it is a forced thing.
Ques. You mean the system would give him some sort of a place?
J.T. Exactly, they do. Certain so-called brethren have published a list of their distinguished leaders of the last century, including also the great servants God has used to recover the truth for us, whereas when these latter were bringing out the truth they refused them and it. That is the idea with Saul, it is a forced thing. In truth Saul hoped David would be slain by the Philistines. But he "made him his captain over a thousand; and he went out and came in before the people" -- he was not concerned about Saul now, it was before the people.
E.M. The moral beauty of David is seen here in his accepting any position that he is given.
J.T. It is one of the finest touches, that as a man is put into a position in such circumstances, he stays there. You know that your worth to God will show itself, wherever it is -- and here it did show itself. So the passage says, "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". The Lord Jesus, we are told in Acts 1:21, "came in and went out among us", that is, He comes in and goes out among His people, so that we might love Him. It is a question therefore as to what this lesson has for us, whether what we see in the movements of Christ amongst His people affords any attraction for us, and whether we love Him accordingly.
Ques. What would be involved in "he stood in awe of him"?
J.T. I think it is God limiting the power of the enemy, bringing out what was of Himself in David.
Rem. It is a great encouragement that that is going through.
J.T. It is. God is magnifying David. "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". You want to be like that. If people put you in a small position; well, gold is gold and it will show itself.
Ques. Does this disclose what the man is, the way in which he goes out and comes in?
J.T. It is a question of the man here; not the number of the Philistines he slew -- it is the way he did things.
Ques. So we are tested by our movements amongst the brethren.
J.T. Yes; and, if you are consciously with God, you cannot be crushed, you cannot be put out; the gold is there and it will shine, in fact you will prosper
all the more. No matter what people think or do, you will become exalted morally.
Rem. Nothing gratified the heart of Haman while Mordecai sat in the king's gate.
J.T. Just so. Saul here is somewhat like him.
Ques. What would you say about Michal?
J.T. She was a lover of David, but it was a very poor love; she ultimately "despised him in her heart" (2 Samuel 6:16).
Ques. Would the image in the bed go with that?
J.T. Yes; she was not like Hiram, who "always loved David" (1 Kings 5:1).
Ques. Is there a marked contrast between the hating eye of Saul and the admiring and loving eye of those who knew the worth of David?
J.T. Quite so. Saul's was not a dove's eye, it was an evil eye; but the people would look at David with affection; he is presented to us as a lovely and attractive person.
H.P.W. Does the Lord set peculiar store by the kind of love that values Him for what He is? Is it that kind of love that comes in for such opposition? And in a sense the Lord shows His appreciation of it as He suggests in the address to Philadelphia, "behold, I will make them to come and worship before thy feet, and to know that I have loved thee" (Revelation 3:9).
J.T. Over against Ephesus, that left its first love, I suppose Philadelphia would mean quality such as John himself had, he was the disciple whom Jesus loved. Now the Lord is speaking about something He loved, the assembly at Philadelphia, and everybody is to know it. It is an objective thought that the Lord has in His mind; He would show His love for the assembly -- that they may "know that I have loved thee".
H.G. Did you link up the thought of the development of this character of love with the apprehension of Christ as Son?
J.T. That is the centre of it all. "The Father loves the Son" (John 5:20), and "that the world may know that I love the Father" (John 14:31), and "the Son of God, who loved me, and gave himself for me" (Galatians 2:20). It is all in that setting: the relationship of a divine Person with a Father -- that is the spring of it all, we know love in that way.
H.G. That is interesting, for David is so often referred to, and speaks of himself, as a son of Jesse.
J.T. Yes; and, carrying the thought forward, David is debarred from building the house; it must be the Son of the Father who builds the house. In 2 Samuel 7 he proposes to build a house for Jehovah, and the message through Nathan tells him the builder must be the son. It is really a matter of love, that is, love reciprocated in the relation of Father and Son. It is a peculiarly calculated matter: there was to be One in a certain relationship with God, and in that relationship love is seen in undimmed lustre; it is He who is to build the place of love, the Son must build the house.
Rem. The building of the house must await the coming of the Son of the Father's love, and this apprehension of Him must be in our hearts for us to have part in the house.
J.T. That is it. The message to Mary in John 20:17 is very like the message through Nathan -- both have to do with sonship. "Go to my brethren and say to them, I ascend to my Father and your Father, and to my God and your God" -- that involves sonship.
Ques. Is that love in relation to the Father and the Son seen when Solomon was born? He was the object of David's love, and then he speaks of him as "young and tender".
J.T. Yes, God sent by the hand of Nathan and called his name Jedidiah, because Jehovah loved him, it is a man in that relationship with God.
Ques. You have referred to Peter -- would the development lie in what he has to say, "Thou art ... the Son of the living God" (Matthew 16:16)?
J.T. Just so. It is, however, remarkable that Peter did not formally preach the Son of God; Paul did from the outset. It is a very remarkable thing as showing the accuracy of levitical instinct in the apostles. The idea of sonship was to come out in Paul, so sonship is revealed in Paul to be announced by him as glad tidings amongst the nations (Galatians 1:16); and in that same epistle he says, "the Son of God, who loved me, and gave himself for me" (chapter 2:20.).
Rem. You were saying on another occasion that Peter used the keys to open the door to let Paul come in, so to speak.
J.T. Yes, there is more in that than we perhaps think. It is not only love, but the place of love -- the Son, whom Paul preached, must have to do with it all.
Rem. So that when David got the message through Nathan he was not indignant, as he was when Uzzah was slain; he humbly went in and sat before the Lord. He was perfectly restful in the presence of God, his soul filled with the greatness of God, and conscious of his own greatness, too. For after all, the persons whom God loves must be morally great. All this would lead into the region of greatness. "Thou hast done all this greatness, to make thy servant know it" (2 Samuel 7:21) -- the greatness of God, and the greatness, too, of His people.
J.T. Yes; God is seeking to lead us all into that realm.
E.M. Did the root of the breakdown in Jonathan lie in the fact that he never really surrendered the greatness that was attached to him in relation to the house of Saul?
J.T. Yes, he never judged and relinquished it, for he speaks of Jehovah being with David, as He was with his father; Jehovah had not been with his father for a long time. Brethren like that, those who remain in human organisations, are usually marked by latitudinarianism.
H.B. It would be very much like the man in John 5, who did not leave the system, which served him so poorly, to follow the Man who served him so well; but the man in John 9 did.
J.T. Exactly. The apostles began that way, and it is the secret of going on -- they left all and followed Him.
Ephesians 3:1 - 21
J.T. Is there something you can pass on to us which you have been gathering in this epistle?
F.I. In reading the previous chapters we have had a sense of the wonderful position in which we stand as chosen of God before the foundation of the world, which would enable us to move forward in relation to the mind of God for us now. I do not think we have looked at it as future, but sought to be in the good of it here and now. I was wondering what the apostle had in mind in saying, "For this reason". Is it the thought of the saints being built together for a "habitation of God"?
J.T. Yes; what he has just been speaking of. He returns to what he had immediately in mind in chapter 4; this whole chapter from verse 2 being a parenthesis. He is calling attention to himself in this chapter. The Spirit of God in unfolding the truth would keep before us the persons used; their place in the general position is ornamental. The personnel of the ministry would be selected according to what was to be ministered. The intent is that they should enhance the ministry; so that "I Paul" is a very significant phrase. We have elsewhere "Paul the aged", which is another view of him. Here he is said to be "prisoner of the Christ Jesus for you nations". His position in Rome as a prisoner was not accidental; he was the prisoner of the Christ for the nations. He had been taken prisoner in Jerusalem and remained for some time a prisoner in Caesarea; now he was in Rome, not imprisoned for the Jews, but for the gentiles, and in the very centre of the gentile world. He can serve them better in Rome than in Jerusalem. The Christ, the One who was doing things for God, has him here. Whatever external occurrences
had led up to this, the Lord had him there bound with a chain for us.
He particularly stresses the knowledge he had of the mystery. It is important that someone has the full thought of the truth; he alludes to it in the second parenthesis. It will have been observed by the brethren that almost the whole chapter is, as already said, a parenthesis, but at the end of verse 3 there is a subordinate parenthesis -- "according as I have written before briefly, by which, in reading it, ye can understand my intelligence in the mystery of the Christ". The Ephesians were to be reminded of the knowledge that the apostle had of the mystery that had been given to him; as he says, "the administration of the grace of God which has been given to me towards you, that by revelation the mystery has been made known to me". Then he had intelligence in it, which would be the result from his own side, to make the most of the revelation. It is intelligence in the mystery of the Christ.
F.I. That is, he had been formed intelligently by the revelation he had received -- not just committed to it.
J.T. That is what I understand to be the use of the preposition "in" -- "in the mystery". He has intelligence in it. In the Lord's first preaching according to Mark 1:14,15, he says, "But after John was delivered up, Jesus came into Galilee preaching the glad tidings of the kingdom of God, and saying ... repent and believe in the glad tidings". That is the whole idea. "My intelligence in the mystery", Paul says: it is his knowledge and intelligence. That is, the thing is worked out. As you believe in a thing, you take it on as a whole to be worked out. Paul had the thing revealed to him and he worked it out, as he says here. It is worked out in its varied features, which is important.
E.G. Is it not interesting that in Revelation 1:9 there is the same thought, "I John, your brother and fellow-partaker
in the tribulation and kingdom and patience, in Jesus, was in the island called Patmos, for the word of God and for the testimony of Jesus".
J.T. Quite so: he was in prison, too. "I John" -- another person. The personnel of the ministry ought to be before us. The personnel of the kingdom, in the heavenly position, is developed in Matthew; first on the mount, then as they come down the Lord brings forward sonship, so that we might understand the sons' relationship up there -- what we are up there as the companions of Christ down here. He identifies Himself with us down here in Matthew 17. The ministers are in view here; first Paul himself, as having the revelation of the mystery, and then as having intelligence in it; and then the apostles and prophets, as he says, "the mystery ... which in other generations has not been made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the power of the Spirit". They are God's best in the testimony. From the very outset the ministerial persons are kept before us, God furnishing them as He furnished the ministry, that the ministry should come to us in suitable vessels.
A.J.G. So Paul's position as a prisoner is because he was so much in keeping with the truth of the holy calling in Christ Jesus. Was it the opposition of the enemy to the truth set out livingly in a man?
J.T. I suppose the Lord never lost sight of what Paul was as in His mind at the outset -- "an elect vessel unto me" (Acts 9:15). Paul's journey to Jerusalem might be viewed as discreditable spiritually to him, but that has to be laid aside now: the Lord has reached His end, as if to say, I want him in Rome, even if he must go round that way. He went up to Jerusalem with Barnabas, and he went up by revelation, according to Acts 15; he was not very free there; it was not his own sphere in testimony, although it was needful that he should be there. He brought Titus up with him at that time
as an example of divine work -- a divine product from among the gentiles -- as much as to say, This is the end God has reached. Titus would be the result of the gospel Paul preached. He is viewed afterwards in Paul's mind as a "fellow-workman", a man trusted to select elders. He brought him up to Jerusalem and they did not compel him to be circumcised; the work of God was too manifest for Jerusalem to exact its legal requirements -- Titus was too great for that. Then there were others there, distinguished men, conspicuous as pillars; they did not add anything to Paul. It was a test to his personality in the ministry. There were James, Cephas, and John, all "conspicuous as being pillars" (Galatians 2:9), but he does not discredit them, they were something to him; he says, they "gave to me and Barnabas the right hands of fellowship". This indicates that things were not normal at Jerusalem. It was not like this in Rome. Rome was the centre of the area to which God had called Paul in service, whatever had happened in the interim. From the time he left Ephesus, according to Acts 20, up to this time, the Lord had reached His end in His servant, and he was now just where the Lord wanted him. He says, "I, Paul, prisoner of the Christ" -- not of the Lord, but "of the Christ Jesus for you nations".
Rem. He was "less than the least of all saints".
J.T. You might wonder how he could say that. It would be hard for any of us to say it truthfully, but we may be sure it was absolutely the truth in his case; and it conveys his estimate of himself and the saints. The saints were so great in his eyes that he would clothe them with all the light of the mystery.
Rem. Is that why in nearly all his epistles he says "Grace to you and peace from God our Father, and the Lord Jesus Christ"? He clothes the saints with divine thoughts, showing that they were sons.
J.T. That is right; you bring out the best robe and put it on a repentant sinner; he will thus become greater
in your eyes than you are. All the interest of heaven is expended on him -- the very best clothes that there are -- the shoes and the ring -- everything put on him.
Ques. Is the character of the personnel a necessity to make way for the ministry?
J.T. I think so -- the adornment that is in the personnel.
Ques. It is striking that the Lord in speaking to the woman in John 4 says, "Woman, believe me", not 'I say unto you'. Does that agree with what you have in mind? He is presenting Himself personally to be believed.
J.T. Yes. Then He says, "If thou knewest the gift of God and who it is that says to thee, Give me to drink ..." "Who it is". That "who it is" must, relatively, apply to every minister. Christ was a divine Person -- unique -- but, making full allowance for that, it would refer to every person who ministers the truth; having something to say from God, he is a great person. So He would set you free in His presence. You would ask of Him, and it would be worth your while, because He would give you living water. But then, it is the greatness of the Person first, who He is!
E.S.H. In 1 Chronicles 2, where the sons of Jesse are recorded, David is mentioned as "David the seventh": but the Spirit of God very soon introduces him as "David", the thought of personality being set out in David. Is that a similar idea?
J.T. Just so. His personality is greatly stressed. The young man that spoke to Saul said, "Behold, I have seen a son of Jesse, the Bethlehemite" (he does not call him by name), "who is skilled in playing, and he is a valiant man and a man of war, and skilled in speech, and of good presence" (that is, he had a great personality), "and Jehovah is with him" (1 Samuel 16:18). That is the account of the son of Jesse given to Saul, to begin with. It was a question of personality and attainment too. Attainment is involved
in my understanding what is presented; revelation is not attainment, but understanding a thing is attainment.
E.S.H. I was thinking of David as he arrives at the house of God in this regard. It was his desire to build God a house, and having received the message sent to him through Nathan the prophet, he sits down in the presence of God as a worshipper.
J.T. Then he says, in the very presence of Jehovah's greatness, "for thou ... hast regarded me according to the estate of a man of high degree" (1 Chronicles 17:17).
F.I. Is your thought that spiritual understanding brings out the personnel for the habitation of God?
J.T. Yes, and for the ministry. The first minister, so called officially by Jehovah, is Abraham. Jehovah says to Abimelech of Abraham, "he is a prophet". Psalm 105:15 says, "Touch not mine anointed, and do my prophets no harm". God would commend him. As much as to say, Abimelech, you do not realise who and what this man is: he is a prophet and he will pray for you. Personally, Abraham was "heir of the world" (Romans 4:13).
Now that is how the ministers are to be regarded -- those used of God to speak to men, and therefore when we come to Exodus it shines out in Moses and Aaron -- particularly in Moses, for there was no one like him: he is the prototype of ministers. The true Leader in ministry is of course Christ. Luke, who always has ornamentation in mind, says of Him that He stood up in the synagogue to read, and the Spirit of God dwells on how He did it; and everything that He did is marked so as to call attention to what God has in mind in the ministry. So that the minister has to ornament or enhance the ministry, to make it commendable. Paul was concerned "that the ministry be not blamed ... in everything commending ourselves as God's ministers" (2 Corinthians 6:3,4).
Rem. "Jesus Christ himself being the chief cornerstone" (Ephesians 2:20).
J.T. That is right -- the ornamentation of the building.
Ques. Is it the intention that "all the saints" with the Ephesians should understand? The apostle speaks of having "written before briefly, by which, in reading it, ye can understand my intelligence".
J.T. Well, it is put down here for us, and the word ought to come home to each of us as to what we understand: the things we are talking about every week -- what do I understand? Philip says to the eunuch, "Understandest thou what thou readest?" (Acts 8:30).
F.I. The apostle so presented it that they were able to understand.
J.T. They were to understand his intelligence in the mystery; thus a leader in understanding would be before them. The apostle's two prayers in this epistle are to the end that the Ephesians might be intelligent in the great things of God.
F.I. Here it is what he had, what had been wrought in himself. We often speak of it as what belonged to him in the way of substance.
J.T. It is the Spirit of God calling attention to Paul; he is spoken of in testimony more than anyone in the New Testament, next to the Lord. He is brought forward constantly -- mostly by himself, but Peter, when about to die, speaks of "our beloved brother Paul", in some of whose letters were things "hard to be understood", but nevertheless, scripture (2 Peter 3:15,16). Thus understanding is specially needed for his ministry.
A.H. Peter says, "the untaught and ill-established wrest". The vessel is to be so in accord with the ministry as to be representative of what is presented. Peter and John (Acts 3), say, "Look on us". What extraordinary fruit was secured from their service at that time!
J.T. They were God's best in His service then. The man held them, as much as to say, They represent God's idea and I will hold on to it. We are, alas! very
low and shallow on our side. What comes to us from God is not attainment. "This day is this scripture fulfilled in your ears" (Luke 4:21) -- that is not attainment. It is from the divine side to put us under responsibility. It is what I have got out of it, as understanding it, that is attainment. "Until we all arrive ... at the full-grown man, at the measure of the stature of the fulness of the Christ", is the great end in view in this epistle.
Ques. In the early part of this chapter they were not exactly called upon to understand the revelation, but Paul's intelligence in it. Is that what you mean?
J.T. Yes, thus they would have leadership. You would like to listen to Paul. We read of one who sought out Paul very diligently and found him. The brethren mentioned in Acts 20:4 were representatives of his work. They were from different parts of the world, accompanying Paul "as far as Asia". They would love to sit alongside of Paul to read the Scriptures, or to be with him in prayer; thus they would see what a man he was with God. "Knowing of whom thou hast learned them ..." Timothy had that advantage. So the apostles were "eye-witnesses of and attendants on the Word" (Luke 1:2). These are the kind of persons God uses.
E.S.H. You feel what a place Paul had for us gentiles, as you remarked -- drawing attention to himself as our apostle -- "for you nations".
J.T. That is what enters into this great parenthesis. Then he works up to God the Father -- "the Father ... of whom every family in the heavens and on earth is named". That is the supreme thought he works up to. The chapter is full of God and His purpose worked out in the assembly. And the apostle's prayer at the end is, that we might be fully able to take things in, the Father's Spirit working in us, as it says, "in order that he may give you according to the riches of his glory, to be strengthened with power by his Spirit in the inner man". It is a question of what is worked in us. The revelation is what is spoken of in chapter 1,
that we should have "the spirit of wisdom and revelation in the full knowledge" of God, but here it is power inwardly by the Father's Spirit -- a peculiar and striking title of the Spirit of God. The Father names the families in heaven and on earth, and the families specially involve personality.
Ques. Do you mean that the personal thought reaches up to God as Father in a supreme way?
J.T. That is what I was thinking, and it runs on in that way. Having said so much about the mystery, he now says, "For this reason I bow my knees to the Father". It is a very weighty matter with him; as if to say, I have knowledge of the mystery, and my burden is that you also should have it. There is one man that has "intelligence in the mystery of the Christ" and his burden is that the Ephesians should know this, and have intelligence of the mystery also. So he prays to the Father. The bowing of the knees is noticeable: I think it means there was great pressure, a great burden upon him, that the saints should come into the great things available to them. If we have meetings like this, week after week, well, one would be challenged -- What have I got out of them all? The reading of the Scriptures is not an attainment; it is of value, of course, also to be at a meeting is something, the Lord takes account of that, but the point in this chapter is attainment in the way of spiritual understanding of God and His great things.
Rem. Pursuing the thing is the matter for exercise. There should be something added to us on each occasion.
J.T. Quite. I believe the brethren, in their weekly meetings for the reading of the Scriptures, spend too long a time on each book. One may say, Why should we not go on verse by verse? But the more profitable way in collective readings is to get an outline of each chapter and of the whole of the book or epistle, so as to see the scope, and then work it out individually -- upon our knees.
A.S.H. We have felt that particularly in reading the Old Testament scriptures; we are often too long over details.
J.T. Yes. I remember hearing in one place that they were five years on the Psalms. By the time they had reached the last they had forgotten the first! Why were five books written? They were to be read in that way. One of the books can thus be read and the others left for a while, so that some other section of the Bible might be considered. The first book of Psalms is a book by itself. So with the prophets: meetings might spend three years on a prophet. I do not believe that is wise. Scripture by word and example shows that in our education and pasturing there is regular movement and change of position.
G.C.S. The Ethiopian eunuch had got nearly to the end of Isaiah; you would not think he had commenced there.
J.T. He was "reading the prophet Isaiah", the section now known as chapter 53, but the actual "passage" which he read is stated, not the passage which he reached in reading. It seems that he was purposely reading that passage. The Lord also in Luke 4 read from the prophet Isaiah, and read very selectively. At the next occasion of the kind He might take up some other book.
Ques. Going back a little, would you suggest that for us to have spiritual intelligence in the mystery we should have an appreciation of the vessel through whom the ministry has come? Speaking generally, the apostle Paul is despised today.
J.T. That is what this chapter would suggest. Some regard Paul highly, thank God. I have no doubt he will be easily found in heaven; he is known there. So the apostle brings himself forward here in our chapter. We read that later all in Asia -- including Ephesus, of course -- turned away from Paul. This shows that Satan would rob the saints of the ministry
by turning them away from the minister. The apostle is stamped on this chapter at the beginning; "I Paul", he says elsewhere.
Ques. Is it not striking that in the end of Revelation the Lord says, "I Jesus"?
J.T. Yes, and chapter 1 has "I John". Paul and John were not afraid of speaking about themselves, but then, who are they? Scripture would not in this sense speak of persons save for spiritual reasons. They possess personalities the Lord would have prominently before His people.
Ques. What is the great burden of this prayer? Is it that the saints might be formed in love?
J.T. It has specially in mind that we might have strength inwardly to apprehend fully the sphere of the divine purposes and all that enters into it. Referring to the ministry, Paul says, "that they who are of the nations should be joint heirs, and a joint body, and joint partakers of his promise in Christ Jesus". It is for us to work that out; the prayer is to bring us into it. We need to take notice of that word joint. The tenor of this epistle is to draw us together, to make us practically part of each other. Joint heirs, and a joint body, and joint partakers -- that is, each believer is actually taking part in the thing, but with all the saints. Even the apprehension of the great things in view is "with all the saints". Ephesians links us peculiarly with all saints and introduces us in power into the realm of divine purpose. The prayer has this in mind. It is to make us suitable for heaven -- the finishing touch so that we might go into heaven as suitable to it. We are raised up together -- elevated -- and made to sit down together in the heavenlies in Christ. Personality comes in here, for as in heaven we shall know according as we have been known.
So the prayer is to the Father, that we might take all this on. We were seeing yesterday the desire in the minister; he cannot accomplish it all, but it is kept
alive in his heart, and it is more alive in his prayer than anywhere, because he is putting it forward to God the Father to make it good -- and how could it be made good otherwise?
Rem. Our intelligence would be seen now, as we work out this collective idea.
J.T. Joint heirs, and a joint body, and joint partakers -- what collective formation is implied in that! As joint partakers, we learn together, we partake of the things of God together; love in us would have it so; in the heavenly man love does not wish isolation, but all the saints.
E.S.H. So that as coming together on any occasion this end would be in view; in the readings and other meetings, there would be the merging together in love -- all have this end in view under the Father's hand.
J.T. Yes. It is very wonderful as one sees it, perhaps; more than others, how the spirit of getting together increases; the brethren love to get together. I believe it is the Lord working out a condition for heaven, for our exit from this earth. We shall leave it suitably, not looking behind like Lot's wife: we look straight before us, and when we get there we are ready for the place; we shall know all the dignitaries, even as the disciples knew Moses and Elijah on the mount. We want to be ready for all that. Thus the saints become more and more to us, and the force of what the apostle says about himself here will be understood -- "less than the least of all saints". It is what they are in his mind, according to the mystery. "I bow my knees to the Father" suggests great exercise. Elijah on mount Carmel put his face between his knees; that is exercise, he had a burden upon his heart, and the exercise reached to heaven in that case, it was heard.
Ques. One of the things referred to in Hebrews 12 is "the spirits of just men made perfect" (verse 23). Is there any connection between that, and what you have been saying?
J.T. Well, quite so; their importance as just men is in mind; there are not many now relatively. They are made perfect. It is the complete thought of God effected in them, involving resurrection.
G.C.S. Knowing the love of Christ as referred to here, would endear the saints to us more than ever, as being the objects of such love.
E.S.H. You were speaking yesterday of the footstool and the holy place and the most holy place -- the spiritual realm opening up. Would you say a little more about all that?
J.T. It was a comment on Psalm 132:7: "Let us go into his habitations, let us worship at his footstool". The idea of the plural, habitations, would give the complete thought of the divine habitation. We have it, of course, here in this very epistle -- we being built together for a habitation of God -- but the plural would give the whole thing in its grades. It was remarked that we might include the court as part of the divine abode; many do not go beyond that, but then they do go into the abode in some way. The sparrows are on Jehovah's altars. We begin at the footstool in that way -- at the beginning or lowest place.
The "holiest" is the greatest thought in mind. We begin in the court, then there is the second compartment called the holy place where certain things are -- the table, the shew-bread, the candlestick, the golden altar, but the holiest is where God Himself is. So that we are enjoined to "draw near". We may be in the habitations without drawing near -- content to remain in the court.
E.S.H. Are you linking the holiest with the spiritual realm?
J.T. Quite so. The tabernacle in Hebrews gives us a graded idea of things -- figurative representations. Paul was caught up to the third heaven, and that is the same idea of gradations, but it gives the complete idea -- three heavens. The holiest of all is a corresponding
thought. Thus we are enjoined to draw near, as the way to it is open to us.
F.I. Why does it present the Spirit here as the Father's Spirit? In Romans 5 it is the Holy Spirit, and in Romans 8 the Spirit of sonship.
J.T. We must think of that title -- the Father's Spirit. The titles of the Spirit should be noticed. Ephesians 3:14 reads, "For this reason I bow my knees to the Father": it is that Person in the Deity. And there are families, it is "every family"; and the Father names them all. The apostle's desire is "that he (the Father) may give you according to the riches of his glory, to be strengthened with power by his Spirit in the inner man". It seems to be His Spirit, that is, the Spirit of the Father -- that Person.
F.I. I wondered whether it was the height that we are brought into, what we might call the topstone of our relationship with God. The love of God is brought into the soul by the Spirit (Romans 5), but here we are strengthened in the inner man by the Father's Spirit; all that we might enter into the great things spoken of here.
J.T. Yes. It is not simply that we have the Father's Spirit, but that this kind of operation should be by the Father's Spirit -- "in order that he may give you according to the riches of his glory, to be strengthened with power by his Spirit in the inner man". The operation is in the inner man. It is the heart in Romans 5; but "the inner man" is a remarkable expression; it is not dealing with externals, but with what is characteristically inward.
A.J.G. The Spirit viewed in that way, as the Father's Spirit, would impress us with what Christ is to the Father in relation to His purpose -- "that the Christ may dwell, through faith, in your hearts".
J.T. That is it. You begin with "the Christ", the One who does things for God, and it is by this operation of the Father in the inner man that Christ has His
place -- He dwells in our hearts. "That the Christ may dwell, through faith, in your hearts". That is, God makes room for Him by this remarkable operation. "According to the riches of his glory" -- the language is very rich and powerful. The inner man is the full mature thought -- not simply an organ, but my whole spiritual being viewed as the inner man -- in which there should be scope for the Christ. It is a magnificent thought, that He should dwell there by faith. We are thus "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". That we should be thus affected is one of the greatest results of divine power operative in us.
-- .B. Do you distinguish between being rooted and grounded in love, and knowing the love of Christ?
J.T. I do; the thought of the root is that there is access to suitable nourishment: there is growth through substance drawn through the roots. Grounding is that you are settled or established; you will not be carried away by every wind of doctrine -- there is stability. It is not simply fixedness through the truth: the sap is being drawn through the roots in love, and the grounding is in love; there is thus a living and stable condition. All is "in order that ye 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; that ye may be filled even to all the fulness of God". One is steadied in the rooting and grounding, and able to exercise the mental powers that God has given to us by the Spirit, so as to apprehend the divine realm opened up to us with all the saints. Then the filling into all the fulness of God -- one is in infinitude, steadied in it, intelligent in it, and able to enjoy what God is as revealed in Christ. All is perfect -- no room for anxieties or regrets, for we are filled to all the fulness of God. And the love of Christ -- already
proved in various experiences -- is now known, although it passes knowledge.
A.E.B.L. In chapter 1 the apostle speaks of "the surpassing greatness of his power towards us who believe, according to the working of the might of his strength".
J.T. In chapter 1 the power is "towards" us; in chapter 3 it is "the power which works in us". It is the Father's Spirit strengthening us in the "inner man".
E.G. Is strengthening in the inner man in view of the filling?
J.T. Whatever your capacity is, you are filled. There is no void or vacuum in the divine realm. We are all there in keeping with the fulness of God. The idea of fulness has a great place in Scripture.
A.J.G. How does this work out at the present time? "In order that ye may be fully able to apprehend with all the saints ..." Is it a matter of the outlook we have in our own minds and affections?
J.T. I think the idea of "all saints" is brought in to enhance what is in mind. Do we not learn more in a meeting like this than in our closets? All the saints, refers to our outlook. It is in accord with the teaching and spirit of the epistle -- love working in us involving all its objects. Enlargement to the inclusiveness of all marks Ephesians, hence "joint heirs, and a joint body, and joint partakers". We really grasp things better in the assembly than elsewhere -- at least I find that. And that is what the Lord is stressing. Young people come into these meetings, and they are alert. It is remarkable in young children, with whom God is working, how they take on the very phrases that express spiritual things. Instead of being segregated, and put into the hands of one who knows but little about Ephesians, you give them the best -- and they drink into it, too.
A.H. Would you say a word as to the fulness of God?
J.T. It is God shining out in revelation in and through Christ. It is a word used peculiarly in Colossians -- "for in him all the fulness ... was pleased to dwell" -- without saying what the fulness is, as if the very term denotes the Deity; correspondingly, in Hebrews 1:3, we get "the greatness on high" Then in Colossians 2:9 -- to make it intelligible to us -- we have "in him dwells all the fulness of the Godhead bodily". "Bodily" means that it is brought within our compass; that is what is in mind. I am to be filled into that. It is not God in His essential Being dwelling in light unapproachable, but as He came out -- all shining in Jesus, as Man.
A.H. Is it like the scripture that says, "The earth is the Lord's" -- that is one thing -- "and the fulness thereof"?
J.T. Quite so. There is the basic thought and the developed thought. In Genesis 1 we have what God wrought as a basis, and in Genesis 2 what God works out -- the garden, with Adam tilling it, the rivers, the animals named by him, ending with Eve -- all suggesting fulness.
F.I. We come into the knowledge of what is surpassing -- "the love of the Christ which surpasses knowledge". It is in that way that we are filled into the fulness of God. As brought into this knowledge of the wonderful love of Christ, you are filled by Him.
J.T. Quite so. The fulness of God is finality, it steadies us. We are in infinitude, but we are not lost in it, we are intelligently in it. It is the marvellous result reached through the work of God in us. We cannot compass it, but we know where we are, we are intelligent in it, restful in it, not strangers, but as known and loved there.
F.I. That work of God is only seen and known by us as in Christ.
J.T. Then the next thing is the display of the glory of God in the assembly -- "to him be glory in the assembly in Christ Jesus unto all generations of the age of ages". That is what He has.
Deuteronomy 33:15; Genesis 8:4 - 12; Genesis 22:14; Luke 9:27 - 31, 34 - 36 (to "found alone")
Brethren taught of God, as through grace most of us are, and lovers of Christ, will feel at home in being directed to the person of Joseph, typical as he is in such a touching manner of our Lord Jesus Christ. The Spirit of God, both in Jacob and Moses, seems Himself to be stimulated as He touches the person of Joseph, of him who, it is said, was separated from his brethren. His brethren did not miss him, but he missed them; and so it is that if there is one here separated by his own will from Christ, He misses you, although you may not miss Him. His voice is to be heard at the present time seeking His brethren. Whatever the character of spiritual ministry, it always conveys the voice of Christ, and the suggestion of Joseph brings out the thought of the brethren, that Christ was separated from them, that is, His brethren among the Jews. He is compensated, but He feels the separation.
Well now, the verse I read is brief, and it refers to one character of the blessing of Joseph, that is, "the best things of the ancient mountains", and "the precious things of the everlasting hills". His blessing, I need not say, is not confined to himself, it is shared with his own, as it says here, "the myriads of Ephraim" and "the thousands of Manasseh". We share with Christ, and He shares with us, nor would one who loves Him care to share anything save as it is shared with Him. He appeals to one who loved Him saying, "Unless I wash thee, thou hast not part with me" (John 13:8). A lover of Christ cannot bear that, he wishes to share with Christ, and the Lord shares wonderful things with us: "the glory", He says to His Father, "which thou hast given me I have given them" (John 17:22). Think of that! How great are the things He shares with us! And so, in what I
have to say, I have the saints more in mind than Christ in this sense: that is, how we come into these blessings, whether we have come into them, and if not, why not? And then, if possible, to show how we come into them.
I have selected Genesis as obviously the section of Scripture in which we should rightly look for the ancient mountains. Ararat is the first one mentioned, indeed, the idea of mountains only comes in with this section, and Ararat is the first specific mountain mentioned -- it is a range, as is usual. Sinai was the mount of God; it was a range, too. So here we have, as you will observe, "the mountains of Ararat", and from the verse in Deuteronomy we are entitled, and I believe obligated by the Spirit, to dwell on the facts recorded as to these mountains. The first point to be noted is that the ark rested there. Many believers know little or nothing about rest; but the idea has a great place in Scripture, far more than could be noted now in our short time.
What is in view here is Christ in type, reaching, through death, a point of rest. That is one of the "best" things that one can mention, one of the chief themes of the gospel, that Christ as Man, having come in here to a world of death, has gone through death and reached a resting-place -- solid ground for faith. We are told by Peter that "God ... raised him up from the dead, and gave him glory; that your faith and hope might be in God" (1 Peter 1:21). As Man, He is on solid ground, making a way for us. It is one of the chief themes of the gospel; there could be no gospel without it; everyone of us doubtless knows that in his own soul, but it is well to be reminded of it. "The ark rested in the seventh month, on the seventeenth day of the month, on the mountains of Ararat" -- a great point reached in this great type.
But then, there is much more in the way of adjustment, and it is in this adjustment that perhaps help is needed, for, after all, the top of Ararat in itself would not do for the propagation of a new race; we need the
land, the fruitful land, below. And so we find forty days mentioned -- a well-known period of experience; and then it says, "Noah opened the window of the ark which he had made. And he sent out the raven, which went forth going to and fro, until the waters were dried from the earth". Now this is an experience: the Spirit of God would never record this did it not have some antitype in the believer's history; for that, we may be sure, is what it is. In the Old Testament there is one glory after another appearing, either of Christ or of the work of the Spirit in our souls. "My Father worketh hitherto", said the Lord (John 5:17); and the Scriptures abound with the glory shining out through the work of God, whether in the death and resurrection of Christ, as I have been saying, or in the saints -- whether it is a question of what is above or what is below. Then we must remember our state is in mind; the significance of the ark and its resting-place is one thing, and the discovery as to whether the waters are dried up is another, for we cannot subsist upon the tops of mountains. You will understand me -- I mean that from the point of view of the propagation of a race, another world, we must have the land.
So after forty days, which has its own meaning, Noah opened the window of the ark and sent out a raven, a carnivorous bird. As a believer apprehends Christ above and gets peace in a sense, this state below, which the raven here points to, is often very uncertain. The dove is another thought -- delightful in contrast: but, as I hope to show, the raven and the dove go together in the believer's experience. It is not that the raven in itself is to be abominated, it fits here and enters into the divine work in the believer; it goes to and fro, it is restless, but it does not return to Noah, it can get along without him and without the ark. In a literal sense, what did it matter if the raven perished? It is the typical meaning we have to see, and that God would nourish us with. The raven continued "going
to and fro" until the waters were dried up, we are told: whether Noah found him alive or not afterwards, we do not know -- the fact is just given by the Spirit of God that he does continue. He can live on other things, such as, alas, were available in the dead creatures that were there as a result of the flood. The raven, however, is not to be abominated, for God feeds him, and he can be turned into a servant of God, too; he can feed us, as he did Elijah. But he is not a dove, there is no affection suggested, and so no link between him and Noah; in truth, it refers to the fleshly condition that often ensues when light comes into a man's soul, light as to Christ risen and glorified. There is no knowledge of the state in which we are, and this raven condition creates uncertainty and often sorrowful eating of food unlawful. Young people may go after this unlawful food -- terrible stuff that is dealt out in books and novels and magazines -- and the result is, the work of God does not progress. Sorrowful though the experience is, dishonouring even to God, there is nevertheless education in it; so that the dove is also sent out, referring to the concurrent work of the Spirit of God in our souls.
I cannot dwell at length on this remarkable picture, but it is one of the best things of the ancient mountains. Young people need to note it, to read it carefully, because it contemplates an end reached, not in the raven, but in the dove; that is the fruit of the Spirit, and once that is reached, solid rock has been reached in the soul of the believer -- that is, he no longer sows to the flesh, but to the Spirit: "the mind of the flesh is death; but the mind of the Spirit life and peace". The state of the believer thus corresponds with the resting of the ark on the top of the mountains: the latter is Romans 4:25, the former Romans 8:6. And now we have means for the propagation of a new order of things in the soul of one man or woman, or in any number -- in the whole race of men in result in the
millennium. So the dove is sent out and finds no rest for the sole of its foot, that is, the condition is not settled.
The Spirit strives with young believers like that -- ready to be there; but the dove finds no rest for the sole of her foot and returns, not to the ark simply, but to Noah, for there is a personal link with him: "he put forth his hand, and took her, and brought her to him into the ark". There is a beautiful personal touch and link there to be understood by the believer. Then he sent her out again; there are seven days, and other seven days, and so on. Let us look into our histories, dear brethren: this refers to them, these spiritual periods we have to go through in order to reach solid rock spiritually; no longer this undulating condition, misery today and joy tomorrow, and so on; but a steady peace -- "The mind of the Spirit is life and peace" -- not simply peace with God, as in Romans 5, but life and peace, as in Romans 8. If you look through Romans 8 you will be impressed, if you have not already been, with the allusions to the Spirit of God, the varied functions and services performed by Him in the believer's soul, so that we are in conscious relationship with God as children and as sons. We are so free of this uncertainty inwardly that the Spirit of God can actually witness to our spirits that we are children of God -- a most comforting and blessed thought: the witness of the Spirit within.
So we read that Noah "waited yet other seven days, and again he sent forth the dove out of the ark. And the dove came to him at eventide; and behold, in her beak was an olive-leaf plucked off". Now, if I apply this as I have been applying it, it is the fruit of the Spirit in the christian; that is, it is an olive-leaf plucked off, not a floating one. An undelivered christian might come to this room and hear something good and rejoice in it, and a little while after lose the joy he had. Now that means it has not grown in himself, it was the outcome
of what another said, although good so far; but this leaf was plucked off, it was growing: that is to say, the flood had not destroyed life, at least in the olive, a type of the Spirit. The epistle to the Romans shows that the incoming of death in the soul is educational and does not destroy what is of God -- presently you get a real growth. There are nine branches spoken of in Galatians 5:22,23; this is just a leaf, but with evidence that it was connected with a tree; it was not withered up, it was growing when the dove plucked it off; it is fruit for God, so to speak.
Then we find that "Noah knew that the waters had become low on the earth", that is how we know where the soul is. This is a great matter, this inward thing; we arrive at solid ground and we know where we are, and we have reached continuous joy -- a very blessed state to reach. So that the exhortation comes: "Rejoice evermore" -- that is the word! Why should it be otherwise? "The fruit of the Spirit is love, joy, ..." we are told; love and joy are the fruits first mentioned. Now when that point is reached there is no more returning of the dove; she has a wide field now to go on with, the great field of God's work in man, for in truth, "that world, and the resurrection" (Luke 20:35) which the Lord speaks of is begun already. It begins in the saints, and so is applicable to every one of us as this fruit is reached, the actual fruit of the Spirit; then the Holy Spirit is at liberty to move on; the dove does not return any more to Noah. What a field opens up as the waters are dried up! Now death is understood to have been annulled -- Christ "has annulled death, and brought to light life and incorruptibility by the glad tidings" (2 Timothy 1:10). So that one now has entered on a world of life, death is no longer in the way. Viewed as typical, what we have here is a new world opened up for the believer, involving the Spirit operating in him. A great domain opens up through the death and resurrection of Christ and the solid work of the Spirit in the believer, so that
God proceeds with what He has in mind. Much more could be said of what follows in the chapter, but I go on now to chapter 22.
We have spoken of the resurrection of Christ in the ark as a type in chapter 8, but we have it in a fuller way here; it is now in a person, that is, Isaac. There is not much time to dwell on these precious things, but I have selected them as the chief things of the ancient mountains; but there are other things. The margin, I believe, reads as to this word 'chief', 'head'; it is leading, outstanding things. The next thing is Christ in heavenly glory, a heavenly Christ in view of a heavenly testimony now; not simply a universal one, as in Noah. Noah is head of the world as coming through death, inaugurating a new order of things, but in Isaac it is a heavenly order of things that is in mind. It is in connection with him that we first get speaking from heaven in Scripture. There is much to speak about now up there. The angel of Jehovah called from the heavens twice: the reference is to Isaac, that is, Christ as the heavenly Man. This chapter is an advance on what I have been speaking of. I read verse 14 because it contemplates provision on a mountain: "On the mount of Jehovah will be provided". That is a great principle, introduced here and continued down to the present time; indeed, it is said here "to this day". It is a principle introduced which continues, in fact it has a greater place in Exodus than here -- not the same mountain, of course, but the same principle, for the mount of Jehovah was that to which Israel made its way, and before which it encamped. Chapter 19:2 says, "Israel encamped there before the mountain", as if they had come to the great resources of God, and they did, too: it is called the "mountain of Jehovah". So this is a principle that we may have recourse to, especially in critical times, and in assembly history the word 'crisis' is written in large letters. When we reach a point requiring the keenest discernment and judgment, and
with the possibility of conflict and loss of brethren, nothing is more important than to get the idea of the mountain and that there are resources; we are never driven to the wall. In the history of the assembly normally, the saints are never driven to the wall, however bad conditions may be in any given place. "On the mount of Jehovah will be provided", is a great abiding thought for all time.
What is particularly now the occasion of these crises is heavenly truth, the truth of Christ in heaven, and that the assembly is heavenly: that the service of God is heavenly and that the saints themselves are heavenly, and this is not merely on the first day of the week, but every day of the week -- for it is on the corners of the garments the tassel is to be (Numbers 15). When we turn from the first day to the second day, which may mean a test, there is means to carry us through so that we maintain the heavenly colour. Now that is the point, so that we have here the word to Abraham out of heaven the second time: it is out of heaven, it is a heavenly matter. Even Isaac has to go into death: Christ typically. This scripture shows us that, not only the raven character in ourselves has to go, as in Romans 7 and 8, but that Christ must die, as in His condition in flesh and blood here on earth. That condition was not what the counsels of God required; for that He must have Christ in another condition. Not, of course, that it was obligatory on Christ to die; no one could take His life from Him, He was personally immune from death; but, taking on a character of life which He intended to lay down, and which the will of God required should be laid down sacrificially, He "died for our sins according to the scriptures" (1 Corinthians 15:3). The order of the life of Jesus here on earth was of a character of its own, "holy, harmless, undefiled, separated from sinners" (Hebrews 7:26). Still, it was to be laid down, He could die, He could lay it down, and He did lay it down -- the glory of God in the accomplishment of
redemption required it. As seen in the type (Exodus 21), He could go out free, but love led Him to die; and now He is in the glorious condition of manhood answering to the eternal counsels of God.
It will be noticed that although much is made in this narrative about Abraham and his beloved son, there is nothing said of Isaac returning to Beer-sheba with Abraham. What holy converse Abraham and Isaac had. But as to the return journey, there is not a word about Isaac, only about Abraham and his young men. That is to say, Isaac is in heaven, as it were, it is a heavenly position; and hence the next chapter tells us Sarah dies; but before we are told of Sarah's death we are told of Rebekah, the heavenly bride. These wonderful thoughts of God, dear brethren, we must get into our souls; that is what the Scriptures and spiritual ministry are for, to get the thoughts of God into our souls. So the thought of the heavenly bride is here, but where is the Bridegroom? He is above, He belongs to heaven. You can understand that the bride involves Christ in heaven and the Holy Spirit down here, so that we have Rebekah, we have the assembly. It is a heavenly product, kindred to Christ, of His own family. "Except a corn of wheat fall into the ground and die, it abideth alone; but if it die it bringeth forth much fruit" (John 12:24) -- this specially marks the assembly. We have the heavenly family of Rebekah, as related to that of Isaac, noted at the end of this chapter; and then the death of Sarah, and then Rebekah brought to Isaac. It is all so rich and full, dear brethren, that it certainly ought to have an entrance into our souls. Besides, it alludes to ourselves -- I mean all the saints in this dispensation; that is what is in mind in Rebekah. As connected with "the mount of Jehovah" as a place of provision, what I have been calling your attention to in Genesis 22 is surely one of the chief things of the ancient mountains.
Now I go on to the New Testament, because it looks on to what is coming -- the lasting hills. I suppose mount Zion might be taken to enlarge the subject as in the New Testament carried down from the Old. We have come to it, we have come to mount Zion, we are told, so that we should understand it and see how it represents the sovereign thoughts of God as to place, "Here will I dwell", God says, "for I have desired it" (Psalm 132:14). It is a place of love; He "loves the gates of Zion", too, "more than all the dwellings of Jacob" (Psalm 87:2), that is to say, the saints viewed in that light in the assembly. Jesus came to where the saints, the disciples, were; as we love the place where He is, so He loves the very spot where His loved ones are. As God regards Zion and His people brought to it, what a holy scene it is, at least in type! Three times every year the males of Israel wended their way to Jerusalem where Jehovah had placed His name, where He would come in among His people. "There I will come to you", He says, "there I will bless you". What seasons they were! What corresponds to them today in the way of holy convocations of the saints are most pleasing to God -- enjoyable and profitable to the saints also, so that one might speak of Zion as perhaps carrying the thought of the lasting hills.
I refer to the mount of transfiguration as giving a more concrete idea of the precious things of the lasting hills. We do well to notice these words: the vocabulary used in Deuteronomy 33 and in Genesis 49 is very rich. It is the blessed Spirit of God, through chosen vessels, speaking about the saints. There is nothing one feels so poor in as ability to speak about the saints, to speak rightly about the saints. We speak about God and Christ, you might say, freely; the brethren are able to do that; but then, what about being able to look at the saints rightly and to speak rightly about them? That is what we see in Moses, the man of God in this chapter. In Genesis 49:2 Jacob calls himself, "Israel
your father", a man who can bless the tribes in spite of the terrible incongruities he noticed in them, for he lays bare the very worst things in the history of the tribes; yet they are all blessed, every tribe has its blessing and each gets it. These two chapters are of extreme importance as to our way of thinking of the saints and speaking of them. Peter speaks of precious things, "precious" is one of his choice words. In his second epistle he tells us something of the precious things of the lasting hills. "For we have not made known to you", he says, "the power and coming of our Lord Jesus Christ, following cleverly imagined fables, but 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). He, and James, and John were eye-witnesses of the precious things of the lasting hills. Think of what they heard! Could anything be more precious than that wonderful testimony -- what transpired on that mount, witnessed by these three chosen men who were with Jesus on that great and holy occasion?
Did time admit, one would like to elaborate on the four accounts we have: Matthew gives one, Mark gives another, Peter gives another, and Luke gives another. Peter interweaves this precious fruit of the lasting hills into his second pastoral letter, that we should have it in our hearts. Matthew 16:28 is "the Son of man coming in his kingdom", it is a personal matter, it is a question of the royal pomp and glory of the Son of man as He comes. Surely that is an appeal to our hearts! We shall see that, and be with Him too, in that glorious display. Mark is "the kingdom of God come in power". We see in pageantry the royal family in their glory; then we may see a great display of the army and navy -- that is the kingdom in power.
Then Luke says simply, "The kingdom of God". The Lord says, "there be some standing here, which shall not taste of death, till they see the kingdom of God". That is, it is a question of what is moral, what shines out in the meekness and gentleness of Christ, in Himself and in His people, in the ministers and in the saints as reflecting what is above. So we find a praying Man in Luke -- in a moral sense, what a consideration! Each of us can be that. I can be a praying man, and that is what Luke presents. He presents Christ many times as praying, and on the mount particularly. He went up to pray, "and as he prayed the fashion of his countenance became different", that is to say, He was a different Man, not that He could be anything but Himself, but it is Pattern we get here, dear brethren, and how much we need to be changed if we are to be reflecting the kingdom of God! If I am a praying man, how different from ordinary men I shall be! -- before starting out in the morning to the office, having the word of God and prayer in my house -- very important! "As he prayed the fashion of his countenance became different and his raiment white and effulgent". That is moral glory, as applying to the kingdom of God, for the kingdom of God is what is down here in testimony. We are told expressly that it "is not eating and drinking, but righteousness, and peace, and joy in the Holy Spirit" (Romans 14:17). It is the testimony of God here below that is intended, as the Lord Himself said, "the kingdom of God is in the midst of you" (Luke 17:21); that is, it is among men. Well, how is it in the midst of men now save as the saints are it? Christ is in heaven; the Holy Spirit being here, Christ is here kingdom-wise, and Luke presents that side; and I apprehend it is one of the most precious things of the lasting hills that the saints are here representative of God in His kingdom.
So it is said there are two men talking with the Lord; the other evangelists say, "Moses" and "Elias", to occupy
us with the persons expressly, but Luke makes the point that they are men, and that is the idea. However great I may be in ministry or ancestry or wealth, it is a question of my being a man according to Christ. "Quit yourselves like men" (1 Corinthians 16:13) -- men in this way, men that can pray, men that can be approached, men that are not too haughty in their offices to be approached by their employees, and the like. Two men were speaking with Him. A man is approachable if he is like Christ; so the kingdom of God is the spirit in which we are here like Jesus. I am reflecting Him, that Man praying up there; and so it was with Moses and Elias. They are talking with Jesus and about His death at Jerusalem, not about things in heaven, but about things down here. It is important we should tell people that Jesus died and that He died at Jerusalem. The word is "exodus", it is the way He went out of this world, through a gibbet: it was ignominious. Moses would understand, he had to do with the sacrifices, all pointing to this one great event, which was now the theme on this mount. So, dear brethren, it should in one way or another be the theme of our conversation whatever time of the day or week it is; it is a question of that, of speaking about the departure of Christ from this world. He was a martyr, of course, but He died for us. "God is one, and the mediator of God and men one, the man Christ Jesus, who gave himself a ransom for all" (1 Timothy 2:5). And these two men were talking about that. The voice from heaven out of the cloud announced, "This is my beloved Son: hear him". One point in Luke is to hear this One, to hear Jesus. Otherwise we shall not reflect the kingdom of God, which is a moral thought, as I said, and one has to be born again even to see it; born of water and of the Spirit to enter into it. So it is a moral question and has to be understood, but it is one of the most precious things of the lasting hills.
1 Corinthians 8:3; Genesis 18:19; Exodus 33:17; Exodus 4:14
It is in mind to speak about God's knowledge of us, particularly His knowledge in an objective way; that is, His knowledge of us because of what we are. Being God, He knows all, but the verse I began with teaches us that His knowledge of us, in the sense of our being distinguished by it, that is, distinguished by God knowing us, is dependent on our love for Him. In this sense, only a certain class obviously are known, all others are as if they did not exist. The Lord says, for instance, of certain who told Him they had eaten and drunk in His presence, "I do not know you whence ye are" (Luke 13:27). How solemn that is, especially as applied to the sphere of public profession!
In one sense, nothing is unknown to the Lord, as Peter says, "Lord, thou knowest all things" (John 21:17). He alludes to a kind of knowledge different from what we call objective knowledge. What we are speaking of now is objective knowledge, that is the knowledge derived from what is observable; and God puts Himself in the position of intimating to us that He knows us on that principle. In the very passage in Genesis 18 that I read, He says of Sodom that He heard the cry of it, but that He was going down to see; that is, God places Himself in this position. He would assure us that His judgment is based on manifest facts. Thus He says by the Spirit through Paul that "if any one love God, he is known of him". God knows him; he has come within the range of divine observation. We often say of such and such a one, he was quite unknown till lately. How many there are in the public eye now who were quite unknown till lately! They have become known through what has come out in them.
So that we are known as in the divine radius, we are spoken of in heaven. Heaven has its own way of taking account of things here below, and certainly it is not, as we often are, as interested in many things that are happening. The things recorded in the newspapers are not much up there. Heaven is looking out for other things, that is, the work of God and the effect of it in His people. Heaven is looking out for that; the first movement of it is specially interesting to heaven: that is, repentance towards God. Never has there been such an occurrence without heaven's notice, and that is really the beginning of what I am speaking of. Nor does the person while he is down here cease to be what he was at the beginning; he never ceases to be a repenting sinner. Even in that matter heaven is pleased, but in other things, too; for a concurrent element that is produced through the work of God is love. The Lord took notice of a repenting sinner, and one has to go to Luke to get it in its fulness. He took notice of a repenting sinner and He says, "she loved much" (Luke 7:47). She loved much because she was forgiven much, and what one is forgiven in that way is what one has repented of. If a burden of sin comes up in my conscience and I know it is forgiven, there is joy; I am encouraged to repent again. Our inner chambers are so intricate and locked up at times we hardly know what we repent of, but God searches them out by His word. It is repentance at the roots that is needed; as we allow Him, God searches us out and makes all plain, and as we judge what is exposed we are known in heaven as repenting sinners.
Concurrent with that is love, love of that kind, one loves much because he is forgiven much. That is the beginning of things with us, making us practical believers and practical lovers and worshippers of God. We become known in heaven. Heaven is much more active than we are generally aware of; we have very little thought of the activity of heaven in regard to
what is current down here: not the works of man, but the works of God. Heaven looks not at a man as men do, as the Lord said of the man born blind; it was not that he had sinned, nor his parents, "but that the works of God should be manifested in him" (John 9:3); and that word 'manifested' has to do with heaven as well as with those down here. God is pleased with His own work as it is manifest. And there are beings in heaven that learn objectively: angels in heaven look at us in that way, seeing the works of God manifested in us. You see what we are here below in the eyes of heaven. We become the objects of heaven peculiarly as the works of God are manifested in us.
"Manifested" is a word that John makes much of, because he is dealing with conditions that becloud the work of God; whereas it is to be manifested, everybody is to see it. Peter in that very gospel in answering the Lord's inquiry as to whether he loved Him, used for his last word for 'know' this very word I am speaking of. It is as if he said, You can see, Lord, that I love you; there are evidences of it. The last 'know' he makes use of refers to what is observable. It is characteristic of these days of cloudiness that there should be reality, and that it should be manifested, not merely assumed. That indicates what I have in mind, but particularly as to love for God.
Now John in his epistle treats of these things, particularly of love, and in the most practical way. He says, "If any one say, I love God, and hate his brother, he is a liar" (1 John 4:20). What strong language he uses! The disciple that Jesus loved, and he who was in His bosom, uses these strong words. If you say you love God and do not love your brother, you are a liar; and if you do not love your brother whom you have seen, how can you love God whom you have not seen? It is a question of God and the works of God; God is to be seen in a true subject of His work. Man was made in His likeness, and there is true likeness to God now
in those in whom His works are manifest. Even in speaking to the Athenians, Paul pointed out that even according to their own poets, man is God's offspring (Acts 17:28). So he says, You should have some idea of God, if that is so; that which is divine is not like gold or silver or stone. It is not that God ceases to be a Being, "whom no man hath seen, nor is able to see", but "if we love one another, God abides in us" (1 John 4:12). In the brethren, viewed as they are -- being as Christ is (1 John 4:17), there is a representation of God. If I do not love them, how can I love God? John helps us peculiarly as to this feature of the truth; he makes us practical christians, particularly in regard to love. In truth, young believers begin to learn things from what they see in old believers. God has a representation here, and what is the representation for, save that it is to be seen, and that it should affect us? Every christian should have the thought in his heart that he should affect others as to God.
Now here in our chapter the apostle speaks about knowledge, both objective and subjective, as we speak of it. "We all have knowledge" (1 Corinthians 8:1). The leaders at Corinth could tell you many things on the line of knowledge, but such knowledge as would pass away. The greatest of scientists, if he is not a christian, is not known: he is known in the scientific world, of course, but he is not known in the way I am speaking of it, although his most menial servant may be known in heaven. So the apostle goes on to say, "If any man love God, the same is known of him". This is written parenthetically in the New Translation, as you will observe. The apostle is bringing this thought in, in what he is about to say. He is about to speak of God and of those weak in the faith, that these should not be stumbled. The misuse of knowledge may constitute one a fall-trap to his brother. Love would save us from this. Thus the apostle brings it in: "if any one love God, he is known of him". We all want to be in the
'Who is who book' of heaven: such a book in the world is for persons who are "known", as men speak, who have a universal reputation. Of course this is sought after; it is natural to men to desire to be distinguished: but God would say, That is outside the range of the circle that I know, the circle of those who love Me. That is the circle each of us, I am sure, desires to be in; those that are known of God. The apostle Paul spoke about certain ones who were "of note among the apostles" (Romans 16:7). Not simply known, but of note; there was something that gave them a special place in the minds of the apostles. And Paul adds, "who were also in Christ before me". This fact had its value in Paul's mind, and it had also in the mind of heaven.
I wanted to enlarge a bit on these three scriptures in the Old Testament. They furnish us with examples of persons that were known of God. Jehovah had been entertained by Abraham in remarkable circumstances, in Genesis 18. Think of that! The noblemen of this country often entertain royalty; that is a great distinction for them, but here is a man, who is father of us all, as believers, a characteristic believer, who knows how to entertain God. Think of the dignity attaching to a genuine believer! God waited on him, too. Think of Jehovah and the two Persons that were with Him waiting there for Abraham to provide the means of refreshment for them! "So do as thou hast said" (verse 5). There are no terms imposed; the proposal of the man of faith is accepted unqualifiedly. The persons to be entertained are glorious, One of them Jehovah, all possibly alluding to the Trinity, in type at least. They wait under a tree for the man of faith to provide the means of refreshment for them. Think of that, as showing how God regards His lovers! The world was going on its way, represented in Sodom, with all the devices of sin and its entertainments, corresponding to modern cities, which are, spiritually, Sodom and
Egypt. The world is going on its way, but look at this picture at Mamre! The man of faith entertaining, and God, Jehovah, waiting for him! What distinction, what honour bestowed on a lover of God!
The entertainment being over, "the men rose up thence, and looked toward Sodom" -- in coming to Abraham they were really on their way thither. That is, as on His way to execute judgment on the world, God came to Abraham; God's movements are in relation to the saints, in relation to those who have faith. What is going on in the world is important in its way, but God is going on His way, and we may go with Him. Abraham went with Jehovah, and then it is that Jehovah says of him: "I know him". "Shall I hide from Abraham that thing which I do?" Would He look into Sodom? Would He recognise the mayor and councillors of Sodom? Lot was there, and the angels went to Sodom, entering, on his invitation, into Lot's house, but his deliverance out of Sodom was in view of this; to honour him was not the purpose of the visit.
But of Abraham God says, "I know him": He knew him according to the principle of which I have been speaking, for he loved God. "For", says Jehovah, "he will command his children and his household after him, and they shall keep the way of Jehovah". Keeping the way of Jehovah is proof that we love Him. The Lord says, "He that has my commandments and keeps them, he it is that loves me" (John 14:21). Thus Abraham was known of God. His knowledge of him is connected with Abraham's house -- he would command it. We learn from this that the ordering of our houses in a godly way commends us to God. Family conditions are being destroyed today; hence the importance of brethren holding to the principles intended to govern our houses. Look at poor Lot over against his uncle, what could be said of his house? When he spoke to his sons-in-law about leaving Sodom, he was in their eyes as one who jested. He had no moral power. It is the
power that develops in a man who is in right relations with God that enables him to command his house. This is one of the most important things that can be brought before us; to command our houses after us, not only for the present time, that they should do justice and judgment in the earth. And it is "in order that Jehovah may bring upon Abraham what he hath spoken of him".
Then there is Moses. God says to him, "I know thee by name". Moses represents what is ministerial -- those qualified to minister to the people of God; a very important side. A few verses earlier Moses says to Jehovah, "thou sayest unto me, Bring up this people; but thou dost not let me know whom thou wilt send with me; and thou hast said, I know thee by name". How beautiful, in a servant, is such liberty with God! No one can serve effectively unless he has liberty with God. It is a question of going in to Him: to be with Him, if I am to come out in service for Him. We are told in Numbers 7:89 that Moses went in to speak with God, but God spoke to him; He spoke to him from off the mercy-seat which was between the cherubim. Thus it was inaugurated that divine communications should come out in authority and mercy -- from between the cherubim. These are the communications that have weight; and the minister takes them on and he has weight. It is not simply the words, but what is behind the words. God spoke to Moses in authority and Moses had liberty to speak to God; and Moses came out, representing God authoritatively. Ministry always carries authority with it if it is coming out in that way.
Now Moses in effect says to God: You have told me to take the people up, but You have not told me who is to go with me; and he reminded Jehovah that He had called him by name. God loves to be reminded of things in this way by His servants: He loves to be reminded of what He said or promised. Moses says to Him, "thou hast said, I know thee by name" (verse 12). How
precious the thought of that is, to be known by name! You will remember how his name was called out in the wilderness: "Moses, Moses!" It was at the burning bush. The bush burned and it was not consumed; and Moses says, I will now turn aside, and see this great sight, why the bush is not burnt (Exodus 3:3). There was a man reasoning inwardly as to what is presented to him objectively. That man is to get communications from God. When Jehovah saw that he turned aside, He said, "Moses, Moses!" There was a divine appearing and a corresponding communication which would give character to the great minister and his ministry. When Miriam and Aaron envied him, Jehovah says, "Not so my servant Moses: he is faithful in all my house. Mouth to mouth do I speak to him ... and the form of Jehovah doth he behold" (Numbers 12:7,8). That shows what I am speaking about: the relations that existed between Jehovah and His servant.
In our chapter, Moses is speaking in liberty to Jehovah. It is a matter of prayer here: Moses pleads that God has not told him who was to go with him. He would not attempt to bring the people up himself. God says, I will go with you Myself "My presence shall go with thee" (Exodus 33:14). And God said further, "I will do this thing also that thou hast said; for thou hast found grace in mine eyes, and I know thee by name". What a word is this as we seek to serve the Lord! The need is great for service of every kind, but what is needed underneath all service is happy, settled relations with God; to be able to speak to God and remind Him of things, of earlier experiences with Him. So, in the verse I read, He answers formally what Moses had said: It is true, I do know you by name, and you have found grace in My sight.
Moses is the second exemplification of what I had in mind, and a very important one, especially for young men who serve the Lord: to be with God and receive from Him directly. One important thought in ministry
is to go in to God, and let Him speak to you; He speaks from off the mercy-seat between the cherubim, and as you get communications there you go forth in representation of God in moral power. You are conscious of having something from Him.
Now I come to Aaron; I read about him because the thought I have in mind enters into this passage. Jehovah mentions Aaron here: it is the first mention of him we have. He was at this time about eighty-three years of age, as we have often remarked; so that there had been much opportunity for God to observe things in him in the sense of which I am speaking. He says to Moses about Aaron, Is he not your brother? "Aaron the Levite", He gives him his distinction. There are such things in the divine realm as titles: there is no such thing as communism there; it is abominated there, as anything like it is: great dignitaries have their place in the heavenly realm. So God calls Aaron, "the Levite". Moses was one also, for of course they were both of the tribe of Levi; but evidently Aaron had qualified in some way as a Levite. Jehovah does not say, I know him, he is not honoured like Abraham and Moses; but He says, "I know that he can speak well". He knows something about him. There are many that can speak well, but spiritual formation is not behind the speaking. Speaking well is not the all, in ministry. There must be something more; some word of value in what is spoken.
It is significant that it is here that Jehovah takes occasion to enquire, "Who hath made man's mouth?" I suppose it is in a physical sense the masterpiece of God, the powers of speaking that He has given man. How we are here reminded of the Lord, "Never man spake like this man"! (John 7:46). Everything must have been in absolute perfectness; they wondered at the gracious words that were coming out of His mouth. Jehovah takes occasion to call attention to man's mouth here, but there was more than that. He says to Moses
of Aaron, "he goeth out to meet thee; and when he seeth thee he will be glad in his heart". He not only speaks well, but he has good regard for his brother. He was glad when he met Moses, and he kissed him. Now he is going to serve with him for forty years. Paul and Barnabas served together; when Barnabas went to seek out Saul he thought well of him; and they both served well together for a while, but later a difference came up and they separated. A fellow servant is thus apt to test one, although at the outset we may have genuine regard for one another.
Jehovah does not go so far as to say of Aaron, "I know him". I do not want to be short in that sense, nor does any one of us, I am sure; we cannot afford to fall short of full recognition by God. Each would seek to be deserving of it, that, in the sense in which I am speaking of it, God could say, I know that brother; and on what ground? That he loves God. To love the brethren is a test; I cannot say I love God if I do not love my brother (1 John 4:20). But think of the greatness of God! Nothing can be greater as presented to man's mind than God. How am I to contemplate infiniteness? Only in Christ. As apprehending Him in Jesus I can love Him. The Lord as here on earth said, "He that has seen me has seen the Father" (John 14:9). The believer thinks of God and loves Him according to His holy attributes and traits as seen in His beloved Son. Thus he is known of Him. One who loves God is a man according to God. The Spirit sheds the love of God in his heart, and so he loves God and God knows it; and He can say, I know that man. As a lover of God, as called according to His purpose, all things work together for good for him (Romans 8:28).
Dear brethren, we must not be out of all that, we want to be in the realm where everyone is known of God. Everyone there is distinguished, as in "the crowd of names" spoken of in Acts 1:15; each is distinguished,
as a subject of the work of God; and his distinction is in his name. God owns him.
That is what I had in mind to occupy us with, so that there should be lovers of God in this time, when men are marked off as being lovers of pleasure rather than lovers of God.
John 3:29; John 5:24 - 29; John 10:3 - 8; John 18:37
J.T. It is in mind that we might consider together the voice of Christ as in these passages, first the voice of the Bridegroom, then the voice of the Son of God, then the Shepherd's voice, then His voice which those that seek the truth discern, as in chapter 18: "Every one that is of the truth hears my voice". What is particularly in mind is the voice of the Bridegroom. The way it appears in this gospel is striking, for it is heard by one who is "sent from God" (chapter 1:6), and it was before John was cast into prison, that is, before the Lord definitely entered upon His service. So that it is obvious that from the very outset the Bridegroom's voice was to be heard; showing how prominently the marital thought was in the Lord's mind as become Man, and as entering upon His service. Inasmuch as John's gospel bears on the last days, as we have often heard, the Bridegroom's voice is intended to be heard by us peculiarly. The Lord is presently to say, and perhaps has said it in the ministry: "I am the root and offspring of David, the bright and morning star" (Revelation 22:16). To this the Spirit and the bride, answering, say, Come.
So that it would seem as if John's ministry is particularly calculated to arouse interest in us in this respect, as in others. It is he who, in ministry, brings in "the bride, the Lamb's wife". He speaks about the wife, alluding to the assembly as in her faithfulness during the Lord's absence. The other evangelists, particularly Matthew, speak about the Bridegroom, but the bride is not formally spoken of, although the bride-chamber is. Inasmuch as the synoptic gospels give us the official ministry of Christ, as we may call it -- that is, after John is cast into prison -- we can see from the very earliest that the idea was there with the Lord; He, as it were, had it uppermost in His mind in ministering,
either as to Israel or as to the assembly. It is thought, therefore, that we might dwell particularly on the verse in John 3. These remarks will appeal to you, I sure.
C.A.C. Yes, I feel the importance of it for us.
H.H. Would you say this is a special moment in which we can hear the Bridegroom's voice?
J.T. Yes, not simply what is said, although what is said is implied, of course, but the voice, which brings in the personal side; whether it be the Lord speaking, as it were, unofficially, as John presents Him at the beginning, or officially after John the baptist is cast into prison, there was that voice; that is to say, it is a voice discernible. There was something in Christ's discourses, remarks, or conversations that came to the Baptist's ears as a personal testimony to His affections for a bride, whoever she might be. The idea of seeking a bride is old. It is well in all these matters to revert back, for truth is cumulative; it is built up from the outset in view of Christ coming in.
So that the idea of seeking a bride is as old as Genesis. Abraham's servant went to seek one for Isaac; Jacob went to seek one for himself; and in that way faith would understand that there must be something of this in Christ becoming Man. Not only had there been the idea of seeking a bride or a wife of old, but God had formerly regarded Israel as in that relation to Himself. The Old Testament, especially the prophets, abounds with allusions to the divine affections, having in view an answer in the sense of marital relation; all that would be embodied in the incarnation. The primary thought of a wife was not from man, but from God. God thought of one for Adam, and evidently Adam was pleased with the creature, so like himself, brought to him by God, and from that point onwards the idea took root in man. It was part of the divine thought; it was not an afterthought; it was in the divine counsels,
and in due course came in historically. God said: "It is not good that Man should be alone; I will make him a helpmate" (Genesis 2:18), which He did, and presented her to Adam; and from that point onwards the thought as in man develops particularly in men of faith, as Abraham, Isaac, Jacob, and Joseph; then in Moses, David, and Solomon -- in fact, the idea increases as we go on in the line of faith; so that it all headed up in Christ as Man, and John the baptist, with the ear of faith, heard the Bridegroom's voice. He does not say anything about the voice of the bride, but he heard the Bridegroom's voice.
J.C.S. So, going back to the beginning, to Adam and Eve, the union there is really an indication of what was already in the mind of God in regard to Christ and the assembly?
J.T. Quite so. Christ is not an afterthought with God: He was in the beginning with God, and when God announced the thought of a helpmate for man, He had Christ in mind. So Eve becomes a striking -- and, in a certain sense, the greatest -- type of the assembly.
Eu.R. Is it like the one pearl of great price? When the Lord felt, as a Man here, the loss of Israel, He likened Himself to a merchant-man seeking goodly pearls. Does that link on?
J.T. It does in the sense of quality.
J.H.B. Is it not remarkable that a man like John the baptist should have discerned the Lord Jesus to be the Bridegroom, and that he should have such joy in hearing His voice, too, as being that of the Bridegroom?
J.T. It is remarkable, especially with a man like John, who was not himself a family man, but a man brought up in the deserts -- in an austere way. He goes as far as to say, "He that hath the bride", without saying who she was: it was clear in his mind in principle, at least, that the bride existed.
C.A.C. How does this link on with the thought of Jehovah betrothing Israel to Himself in the Old Testament?
J.T. I suppose that John would in faith gather up all that; so that if Jehovah is characteristically the Bridegroom, if God enters into a relation like that, it must be the final, complete thought, and that thought now took form in Christ here, who is no less than God.
C.A.C. That is what I thought. Those scriptures in the Old Testament would await the incarnation for their coming to maturity.
J.T. It seems that John the baptist must represent the cumulative thoughts of the Old Testament. He came in on that line: there was no greater than he on that line. If he looks at Christ coming to him as he is baptising, he names Him as "the Lamb of God, which taketh away the sin of the world" (chapter 1:29). That would be a cumulative thought, embodying the great sacrificial line of truth from Abel downwards, would you say?
J.T. "The Lamb of God" conveyed a sacrificial thought, and it arose in John's mind in his seeing Jesus coming to him as he was figuratively administering death. So on the same line I should think that the marital thought running through would be discerned as embodied in Christ, the idea of the Bridegroom, that the Lord is not doleful or in any way disappointed in any circumstance: whatever appeared in Him was going through; He was buoyant in it; there was a certainty that He would overcome in everything.
J.C.S. Would you say that this thought of the bride was constantly in our Lord's mind and close to His thoughts in all His service here?
J.T. Yes; as much as it would be in Jacob's mind as he went to Padan.
C.A.C. Do you think the marital thought takes precedence in the divine mind of the family thought?
J.T. They run together, I should think. I may remark that one has in view the service of God in what has been said so far, and how the worshippers of God are secured; for that is a leading thought in John: the Father seeks worshippers. As to this, the question is of what the worshippers of God have in their minds. What are they built up in? There is creation and generation. The first wife, Eve, was a creation, but in the subsequent wives noted particularly, the idea was family distinction, family equality. I do not know if that is clear, and whether it fits in with your thought: perhaps you will enlarge upon what you have in your mind?
C.A.C. I was thinking that perhaps the family thought has been more in our minds than the marital thought, and whether some adjustment might be needful to bring us more fully into the mind of God.
J.T. Well, I think the marital thought has not had the place in the service of God that it deserves. We have rightly made much of the family, that is, we are brethren of Christ, God's sons, and the family idea must take precedence, at least from the standpoint of the Father. Abraham's thought, that which he caused his servant to swear to, was a question of family equality in the bride. Ultimately, it seems to me, the family is the leading feature, that is, in the eternal state of things. What God has before Him in regard to Himself is sonship, and what Christ has before Him in regard to Himself is brethren; but the marital relation comes in strikingly, as in Revelation 21, and the peculiar felicity attaching to it, and the corresponding influence it exerts in the whole domain, is what, perhaps, has been overlooked -- that which is in relation to the voice of the Bridegroom.
J.H.B. Are the two thoughts brought together, the family thought and the marital thought, in Song of Songs 5:1 when the Bridegroom addresses the spouse as "my sister, my spouse"? The "sister" would suppose
a common father, bringing in the family thought: then the spouse would bring in the marital thought.
J.T. That helps: that is to say, we are in a position of ascending love in the service of God -- descending love and ascending love; but then we are also in a position of horizontal affections, so to say: that is, affection between equals, One in the position of a Bridegroom, and the other in the position of a bride; and the grouping of these affections, involving such richness, not only of thought but of feeling, seems to me to be needed for the service of God, to enhance it and make it all that the heart of God seeks.
F.I. Do you mean that the marital side in our assembly service goes on in a horizontal way, while the family side is the ascending idea?
J.T. Yes, only I should not like to make all that goes on in the introduction to the service of God horizontal, because we have to do with the Lord as partaking of His supper; and there it is descending love and ascending love. But we go on to the thought of companionship with Christ, He being then on our side; hence a change of ground in the service. What is needed is that brethren should see that we are to be made worshippers; that we are to be constituted worshippers, and that we should see what it is that constitutes us worshippers. We are to be rich enough in intelligence and feeling to answer to any given requirement in the service of God: as the point is reached according to the order that governs it, we are equal to it. So that much is held in abeyance in our souls until we reach a certain point, and then we are ready for what is required, the Spirit acting in us according to it.
F.I. Do you mean that this would be governed by entering into the marital relation?
J.T. Well, the marital idea is one of the elements we are to have before us. If I am like John the baptist, I shall hear the voice of the Bridegroom; that affects and forms me, and I am ready for that on the great
occasion when it is reached. So we have, for instance, "a king who made a wedding feast for his son" (Matthew 22:2): I want to be ready for that. I do not simply get ready as I arrive there: I must come in the wedding garment; it is a question of state, how I am built up.
J.C.S. Do you think that the voice of the Bridegroom, with the feelings produced by it, is suggestive of the quality of the voice rather than what is said?
J.T. What is said may enter into it, but it is the voice, and I am being built up as to that, ready for it. I am alluding now to the elements that enter into the constitution of worshippers, what they are, and how they are built up.
R.S.C. It is a subject which causes joy, for in Revelation 19:7 the cry comes: "Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come".
J.T. Exactly: they were built up for that; they had thought of it, so they are ready for the great occasion. So if a king makes a wedding feast for his son, guests are invited: we are to be ready for that, because the king comes in to see the guests.
J.A.P. Is what you have in mind the realisation of union?
J.T. That does enter into it; quite so. It gives us a known fixed relation with Christ.
W.D.P. I suppose the bride at the present time should be able to recognise the voice of the Bridegroom. In Song of Songs 2:8 the bride says, "The voice of my beloved!": she recognises his voice. Is it not important that the bride today should recognise the voice of the Bridegroom?
J.T. Yes, it is; and it is necessary for worshippers to understand it. What is in mind in what we are speaking of is the service of God, and John quotes the Lord Himself as introducing the idea of worshippers. We want to know and understand what constitutes a worshipper, because it is a question of what I know
of God: what He has in His mind -- Christ in His marital relation, as we see in the parable referred to, is in His mind; so that I am built up in this and other wonderful thoughts, and when a great assembly occasion arrives, I am ready for it: I am ready for any part of the service as its time arrives.
A.W.G.T. In that connection does the thought of friendship help at all? John the baptist spoke of himself as "the friend of the bridegroom".
J.T. It does help; it is a word John used peculiarly, meaning that I am with the Lord, as it were, in the sense of secret understanding.
Eu.R. Does Ezekiel help as to the people of the land coming in to worship in the set feasts? Would the Lord's supper be one of the "set feasts"? And would we come in as "the people of the land", knowing what we are there for, and how to comport ourselves (Ezekiel 46:9)?
J.T. It does help: those holy convocations were intended to build up Israel in what was pleasing to God, and what His heart was set for. One important requirement is that "he that cometh in by way of the north gate to worship shall go out by way of the south gate ... he shall not return by the way of the gate by which he came in, but shall go out straight before him". Our brother has referred to Jehovah entering into the marital thought with Israel: He says, "I remember for thee the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land not sown" (Jeremiah 2:2). He never forgot that; it was a very precious thing to Him that they came after Him in the wilderness. Now in the land the males were to go up three times in the year to appear before Him: there were seven feasts really, but three are singled out. The males here allude to the intelligence side of the position: they were to go up, not empty, but full; they were never to appear before God empty. What can that mean, but that they were full of divineTHE HOLY MOUNTAIN AND ITS FEATURES
BLESSED ARE YOUR EYES
THE LORD ENTERING INTO PERSONAL RELATIONS WITH HIS OWN
MASCULINE LOVE
THE PERSONNEL OF THE MINISTRY
THE ANCIENT MOUNTAINS
KNOWN OF GOD
THE VOICE OF CHRIST