THE LORD'S MOVEMENTS IN RELATION TO THE ASSEMBLY

THE LORD’S MOVEMENTS IN RELATION TO THE ASSEMBLY

Genesis 24:61 - 67; Revelation 2:1; Revelation 22:16,17

JT What is in mind is to call attention to the Lord’s early movements in the history of the assembly, and then His movements at the end of the history, and the results. The chapter in Genesis speaks about Isaac. The servant of Abraham was returning with the camels and with Rebecca, but Isaac had just returned from Beer-lahai-roi, or literally, he came from coming to that well, meaning that it was an object in his mind. Our attention is thus called to the Spirit, the whole chapter indeed being marked by the Spirit of God typically, as the servant himself who went for Rebecca denotes the action of the Spirit. Rebecca, too, is so ready in the use of water, furnishing it so readily for the servant and his camels: she, also, is marked typically by the Spirit, and it is said of her that she sprang off the camel. Isaac, as culminating the type from that point of view, is seen occupied with the well; as having come to it, he is seen coming from it, as dwelling in the south country. Corresponding with this in the antitype, we have great stress laid on the Holy Spirit, both in the Lord’s instructions, as seen in Acts 1, then in the actual coming of the Spirit in Acts 2, and so right on to Stephen, who is pre-eminently marked as a vessel of the Spirit. Beer-lahai-roi, which first came into evidence in regard to Hagar and is the first well mentioned in the Scriptures, would point to the action of the Spirit in grace in relation to the Jews. Isaac, who is an object of attack or persecution by Hagar’s son, recognises this well. There is no feeling other than to recognise it as of value. He is coming from it here, so that whatever is developed under the ministry of the twelve at Jerusalem is in view. The Lord, in view of the changed position, says to Saul,

“Why dost thou persecute me?” (Acts 9:4). So that it was there, a product of the ministry amongst the Jews. Some people thought that the Lord was calling attention to Himself, but it is the assembly, in the Rebecca character, and about to be set up in relation to Christ in heaven in the place of Sarah. The Spirit continues on to mark the position in the chapter (Acts 9:17), and in verse 31 the assemblies themselves are edified and increased through the comfort of the Holy Spirit. In Acts 10:19 the Spirit directs Peter, saying He had sent three men to him from Caesarea. Then he takes hold of the gentiles as Peter was preaching the gospel to them (verse 44). In chapter 13 He sends out Barnabas and Saul directly, so that these chapters in the Acts clearly are antitypical of our chapter in Genesis, and show how the Spirit marked the early gospel, and the formation of the assembly, and how the Lord regarded it. That is what is in mind, to show how the Lord regarded what was transpiring. Isaac seems to represent the Lord, not as active in service, but observant, occupied with the means of bringing about the divine will; he is occupied with it as in the well, and presently he sees the result in the camels. He is meditating, not an active Christ, but one observing what is going on, and the result. Paul becomes very active, and goes out to the gentiles. Then in Revelation we have the same thought and the same principle, although in a reduced manner, for there the Spirit is occupied with declension and failure in the assembly, so that the Lord is seen in the verse read, walking in the midst of the seven golden lamps. He is dealing with them, occupied with them actively, and the Spirit is also acting, but in the sense of speaking to the seven assemblies. The Lord speaks to each of them, too, in an authoritative way, and He calls attention to what the Spirit is saying, “He that has an ear, let him hear what the Spirit says to the assemblies” (Revelation 2:7). Those who have ears to hear, listen to that. It goes on in each assembly,

^[p. 530] what the Spirit is saying to the assemblies. So by looking at these scriptures, we shall see how in the last days the thought of the bride is reached; that is, Rebecca is there again and actively occupied with Christ as she was in the beginning, now apprehending Him as the Root and Offspring of David, thoroughly with the Spirit. That, it seems, is the test in the last moment — the character of the bride as thoroughly with the Spirit. The Spirit and the bride, as Genesis 24 shows, are in thorough agreement, as the servant and Rebecca, all answering to Christ, for the servant calls Isaac his master at the end of the chapter, and Abraham passes out of view; it is now Isaac.

EBMcC Is it your thought that failure comes in between, but that there is full recovery of the church at the end, the bride coming in for the heart of Christ in unison with the Spirit?

JT That is in mind in the suggestion of these scriptures, that we might see how the principle remains of the Lord taking part in what is current, the Spirit having His place, and the bride, the assembly, culminating thoroughly together, saying to Christ, “Come”. It is a very great result and perhaps we are slow to accept it, that we are actually having part in this matter now.

EBMcC Does the thought of the virgin character go right through in Rebecca?

JT That is to say, the Spirit and the bride, one espoused, as Paul says, as a chaste virgin to Christ.

Rem Would this link on with the scripture in Romans 8:10, “the Spirit life on account of righteousness”?

JT Well, it would. Romans 8 would meet the obligations. The righteous requirement of the law is to be fulfilled in us. That chapter begins with this, and shows how the Spirit operates in the believer to bring about the annulment of the flesh. “The body is dead on account of sin, but the Spirit life on account of righteousness”. It is for righteousness.

“^[p. 531] If the Spirit of him that has raised up Jesus from among the dead dwell in you, he that has raised up Christ from among the dead shall quicken your mortal bodies also on account of his Spirit which dwells in you” (Romans 8:11).

It is to bring out what the Spirit is in a practical way for the accomplishment of righteousness. We are led on, “as many as are led by the Spirit of God”, that is where the bride really comes in, but it is the sons of God who form it: “As many as are led by the Spirit of God, these are sons of God” (verse 14).

WHW Are there two thoughts where it says they followed the man, and the servant took Rebecca and went away?

JT That is right, that there are two thoughts. One is that you move. Laban and Rebecca’s mother would have hindered Rebecca’s leaving for at least ten days, but she is definite, in saying she will go with the man and she followed him. That is the idea of being led by the Spirit. Then he takes her, because the action of the Spirit in procuring the assembly and bringing it to Christ is in mind.

W Did Paul’s ministry have the ultimate end in view from the beginning, of presenting her as a chaste virgin to Christ, and having this ultimate thought in his mind, he would work from that view-point?

JT I think he did. His service reminds you of John the baptist, but John the apostle tells us that John the baptist rejoiced at the sound of the bridegroom’s voice. John the baptist said, “He that has the bride is the bridegroom” (John 3:29); she is a matter of possession, and He is marked off as the bridegroom because of that. Then he says the friend of the bridegroom rejoices in heart because of the bridegroom’s voice. It is an important touch in John’s gospel as to the bridegroom’s voice. It is to be heard, and Paul, I believe, took it up, he grasped the thought of Christ being near to him as in the assembly, and became, as ^[p. 532] you say, qualified for the ministry of the truth regarding it, and of which he became minister. He was worthy of it and qualified for it, so that he had clearly in mind securing the assembly for Christ at the very outset, and his gospel would lay the basis for that, so he says to the Corinthians, “For I have espoused you unto one man, to present you a chaste virgin to Christ” (2 Corinthians 11:2). His preaching was of the Son of God. He had Silvanus and Timotheus with him, and although he said he was very particular as to what he knew amongst the Corinthians, yet he preached the Son of God. It seemed as if the ministry had to be definite in that way. Peter is definite, too, and he had his own commission. Paul’s ministry would call attention to Christ as attractive; he was the first to preach the Son of God, and he presents Christ in an attractive way.

SHB Would it help and encourage us if we saw more clearly that the Lord’s love and the Spirit’s love towards the assembly have not been decreased in any way by the failure?

JT I think it would. When we come to the second part of our subject, we see how the Lord is seen by John, the prophet now, not as the apostle, so it is not a person of attractiveness that is presented, but a judicial Person, a Person whose affections are bound up, “girt about at the breasts with a golden girdle” (Revelation 1:13), bound up in righteousness because of the conditions He found, but the love is there, ready to burst forth as there is opportunity, and that is how the ministry will be effective in our times, as we see the first presentation of what John says concerning a judicial Personage in his introduction in the book of Revelation. He speaks of the love of Christ, but the book really begins with what he saw, and what he saw was a judicial Personage, but the judicial features of Christ are only to deal with the conditions there alluded to, and when these are dealt with and judged, the love comes out, hence the reciprocal affections between ^[p. 533] Christ and the assembly. It is the bride’s response, the Spirit having brought her to it.

WHW Is the suggestion in the first scripture that in being taken in hand by the Spirit, there comes a time when we can move on our own account? Rebecca sprang off the camel, but it had taken her a certain distance.

JT That, I think, is seen clearly enough. What ought to be understood first in this chapter is the condition and the movement of Isaac as Christ at the beginning. He has just returned from Beer-lahai-roi, for he was dwelling in the south country, meaning the favourable position, for in the south country everything is favourable, and it says he had gone out to meditate in the fields towards the beginning of the evening, which would mean the Lord in the antitype taking full account of the whole position. Then we are told he lifted up his eyes and saw that camels were coming. It is not presented as if he had sent them, it was a matter of what came into view, the assembly coming into view in another way. Then it says Rebecca lifted up her eyes and saw Isaac. He saw the camels; she saw Isaac. That is how the matter is presented, and then she sprang off the camel. It is the effect of seeing Isaac under these circumstances; it is not a question of engaging in greater activities, like Joseph coming in at noon from a day’s work already begun, but this is a love matter, it is Christ ready for the product of the Spirit, ready to reciprocate in every way, so that the fullest results should be there. In this chapter I think we have a glorious position, which can be followed right through the early chapters of Acts, in connection with all that was transpiring at Jerusalem, and what it was resulting in for Christ, although He was rejected by the Jews.

AMH In Acts 3:26 we read, “To you first God, having raised up his servant, has sent him, blessing you in turning each one of you from your wickedness”.

^[p. 534] That, as you might say, refers to the first presentation of Beer-lahai-roi, and as that develops you get the new thing and gradual separation from the judicial element. Is that Rebecca coming into view?

JT That is what I thought we might see working out in the early chapters of the Acts. You will see and recognise the glorious contemplation of what is going on amidst the opposition in Jerusalem, the refusal of the truth; and yet what is going on that Christ sees of the early development of Himself, so that He can call it Himself, “Why dost thou persecute me?”

AMH So that the bride John sees is undefiled, and takes form in the assembly?

JT Exactly. The bridegroom’s voice is there, and He does the speaking. She had not been seen there, but now she is. There is no longer a company of godly Jews, as the remnant of the ancient nation, but a new thing altogether, an entity which Christ can call Himself.

CHH Had you in mind that the bride coming into view is really an answer to the Lord’s movements?

JT It is visible, as originating in Abraham. The chapter is very full. Abraham drops out of view at the end, he is alluded to as the servant’s master, but now Isaac is the master. It means that a new thing has been inaugurated, so that Sarah’s tent is occupied by another personage.

CFI The message of the servant was to bring into view the greatness and attractiveness of Isaac.

JT That was it. He kept him before Rebecca, showed her all the jewels, indicating what wealth there was, the abundant and unsearchable riches of Christ, for Abraham gave to Isaac all that he had. It was not as in John’s gospel where the Father gave the Son everything to be in His hand, that would be for administration, but Isaac possessed everything that Abraham had, he gave him all.

^[p. 535] FJF Is there a movement going on in the earth that the Lord can discern, the bride coming into view as at the beginning?

JT I think so. It seems to me that the Lord would say to us, ‘You are having to do with all this, do not speak of it as at a distance, it is a matter related to yourselves’; it is a matter in which we have actually a part at the present time, and that gives it a peculiar interest to those who see it.

Ques What was your thought in connection with Isaac when Rebecca arrived on the camel? She saw Isaac, he saw the camels.

JT I suppose the Lord is taking account of what there is, what was provided to carry Rebecca and bring the assembly to Himself. They were primarily Abraham’s camels. He had others, but the servant selected those ten. They would equal the power carried down through the Spirit’s period from the very beginning. He hovered over the face of the deep, as seen in Genesis, feeling things in that way, and striving with man, operating right down through the ages until He came on Christ. It is the same Spirit operating in Him, but now He is operating in a wonderful way in the persons available to him after Christ went to heaven. I think the Lord would take account of that; but then, in the midst of that Rebecca sees Isaac. She had asked the servant, “Who is the man that is walking in the fields to meet us?” and the man says, “That is my master!” The word ‘master’ is important in this chapter, for Christ is now the Master, and in that way the assembly is before Him.

AMH Does dwelling in the south country indicate that the disposition and resources of Christ remain the same right through, notwithstanding the external change of circumstances?

JT I think so. The position seen in Genesis is favourable. The Lord is free and this is the greatest matter with Him, this matter of the assembly. He is ^[p. 536] constantly active from another point of view, but is always ready to reciprocate the affections of His people; that is the supreme thought with Him, typical here, but the assembly is before Him. Rebecca is very characteristic; she springs off the camel, enquiring who the man is.

CFI What is in mind as to the servant’s request in connection with the features that should mark the bride for Isaac, drawing the water, and so on?

JT It would show how she would use the Spirit, as typified in the well. He, also, is occupied with a particular well. Rebecca had been accustomed to draw water from this well, but the quantity she drew on this occasion was remarkable, enough for ten camels and the persons as well. For a young woman to draw all that water was an exploit, pointing to what becomes the assembly in the way of service and activity and how much can be done.

FJF It says in Ephesians 4:7, “But to each one of us has been given grace according to the measure of the gift of the Christ”.

LDM I was thinking of Ephesians 4:16, “From whom the whole body, fitted together, and connected by every joint of supply, according to the working in its measure of each one part, works for itself the increase of the body to its self-building up in love”. Does that enter into this in regard of what is going on for Christ?

JT Rebecca had power in herself. The word ‘sprang’ in verse 64 is to be noticed: “she sprang off the camel”. She had power in herself, and Ephesians contemplates that the assembly had power in itself, and the Lord is looking for that, and will have it eternally. This is a love scene. The testimony is in mind as implied by Sarah’s tent, not in heaven, but the testimony down here, and a love scene is presented first, as it is said, “Christ also loved the assembly”.

CHH Prior to that, it says, “Rebecca lifted up her eyes and saw Isaac”. Does that help?

JT It does. The wording implies that it is a love scene on both sides, there is nothing wanting in her; she makes no request for anyone to help her, but she sprang off the camel; it is a matter of the power within.

CHH That would bring out the further enquiry as to who the man is.

JT The Lord loves to hear an enquiry as to who He is. Zacchaeus wanted to see Jesus who he was.

CHH The bride in Song of Songs seems particularly able to speak of the bridegroom in detail. Is that a good feature?

JT It is indeed. Here she readily responds. She enquires, and springs off the camel. The Spirit, typified in the servant, tells everything to Isaac, “all things that he had done”. All that is in the history of the securing of the assembly in the power of the Spirit, and all this enters into the position. How the Lord values us from this point of view, as we are secured in a spiritual way for Him!

Ques Would 1 Peter 1:8: “Whom, having not seen, ye love” apply here?

JT That would enter into this.

Rem Would the Supper be indicated? The true Isaac brings us into His tent and we reciprocate His love.

JT That is right. The tent is the position of the testimony, I think. What is in mind is a love scene, but the assembly is seen in testimony here, not yet as in heaven, but in Sarah’s tent; the tent is now the position of the testimony. The Lord is seeing our manner and how we move in the testimony and in this way we are very attractive to Him; the love is not spoken of specifically, but Rebecca is in Sarah’s tent in the position of the testimony, where we are now.

^[p. 538] The Lord is leading the brethren to see what is lovable. The Lord loves us as we are occupied in the testimony.

EBMcC Would that bring in the Master, as in Psalm 45:11, “he is thy Lord, and worship thou him”?

JT It brings in the thought of the Master, because the servant says, “That is my master!”

EBMcC Is it connected with the present testimony?

JT We see it in the sense of the Lord being Master in Acts 4. Although applied to God, it is the word ‘Master’, or ‘Despot’, and is really in view of the testimony.

CFI Were these lovable features seen in the saints when the Lord said, “I am Jesus, whom thou persecutest” (Acts 9:5)?

JT It was to remind Paul how lovable these people were spiritually. He remembered that later, and was so ashamed to think he should have persecuted such people. To think of having persecuted the assembly was abominable to him, when he knew that the persons were so lovable to Christ.

FJF What is the thought of taking a veil and covering herself?

JT The veil is a symbol of Eastern life, suggesting that she was to be for him.

LDM Is she marked by the spirit of the overcomer?

JT I think so, although that comes out in the Revelation. Our part is that the end should correspond with the beginning, only the judicial aspect of Christ as seen in Revelation is to clear away from our souls what would hinder the true Rebecca coming to light.

LDM Are you thinking of what she suffered through Laban?

JT Just so — he would have hindered her.

Ques Does this link on with what Rebecca arrived at in her question, the answer to which was, “That is my master!”?

JT That is what she arrived at. She wanted to know who the man was. She had asked the servant, “Who is the man”, and he replied, “That is my master!” He did not say, He is going to be your husband; he identified Isaac as his Master, because the point is, in the antitype, the position of Christ at the moment. Whilst the assembly is His spouse, He is in authority, so that Saul says to Him, “Who art thou, Lord?” He recognised the Lord, and at this juncture in Acts 9, the whole chapter is characterised by the word of the Lord. It is a question of the authority of Christ, not that He is Lord to the assembly exactly, but Lord in a general sense, and each one who forms the assembly must understand that and follow. “Enter into the city, and it shall be told thee what thou must do” (Acts 9:6). It is the principle of submission. He is Lord generally, and perhaps most understand that, as did the servant, who connects the Master with himself, and not with Rebecca.

Ques It says in Ephesians 5:27, “That he might present the assembly to himself glorious, having no spot, or wrinkle, or any of such things”. What is the thought in that Christ presents it to Himself? Is it to magnify the greatness of the Person?

JT It is that. Eve was brought to Adam by Jehovah, we might say presented, but Adam did not present her to himself; God did that, but Christ presents the assembly to Himself. I suppose it points to His deity.

SHB Is this feature of springing from the camel developed amongst us as we hearken to the present ministry of the Spirit as to Christ glorified?

JT I think it is you bow; you honour Christ. The servant carefully said “That is my master!” Why did he not connect Isaac with her? It is clearly to bring out the dominance of Christ under these circumstances in the whole dispensation, and hence the Lord’s supper.

^[p. 540] Ques Does that link on with John 16:13, “For he shall not speak from himself”?

JT It makes plain that it is the Lord. “God has made him, this Jesus whom ye have crucified, both Lord and Christ” (Acts 2:36). That is to say, the position must be understood by every member of the assembly. Paul had to understand that it is characterised by the lordship of Christ. Saul was persecuting the disciples of the Lord. It is well for Rebecca to understand that this person is Lord.

CHH Does that regulate in divine service? Notwithstanding the love scene, which is of value here, He is to be established in her soul as Lord and Master?

JT So the apostle, while speaking to the Corinthians of the espousal of the saints to Christ, could bring in the point of the lordship of Christ.

Ques At the present moment, is He holding the seven stars in His right hand?

JT That is an important point to bring in here, for we have time to look at that. Already allusion has been made to the judicial garb which is seen in chapter 1. John turns round to see the voice which spoke, and says, “I saw seven golden lamps, and in the midst of the seven lamps one like the Son of man, clothed with a garment reaching to the feet, and girt about at the breasts with a golden girdle: his head and hair white like white wool, as snow; and his eyes as a flame of fire; and his feet like fine brass, as burning in a furnace; and his voice as the voice of many waters; and having in his right hand seven stars; and out of his mouth a sharp two-edged sword going forth; and his countenance as the sun shines in its power” (Revelation 1:12 - 16).

That is the Person that John sees, answering to the word Master, only that in Genesis there is no judicial garb or thought. Here he says to the assembly at Ephesus, “These things says he that holds the seven stars in his right hand, who walks in the midst of the seven golden lamps”. That is to say, there is allusion to a certain judgment.

Ques Would that presentation of Christ fill us with a spirit of reverence which we should always carry with us?

JT It certainly does, and it is intended to. It is a judicial picture. The first chapter speaks about a circuit, and about a Judge, who is a great dignitary. Love is pent up to itself there, and the circuit, I suppose, brings out that He is in royal authority, He is free to go about, and He walks in the midst of the seven golden lamps, meaning He has the right to do that, and asks no one’s leave, a strong way of asserting that He is a despot, the Master. Are we stronger than He? Do we provoke the Lord to jealousy? The Lord’s supper is brought in just in that way: the word translated “Lord’s” in 1 Corinthians 11:20 is also used in Revelation 1:10. The meaning is significant, indicating absolute power and authority. This is an important thing in the partaking of the Lord’s supper.

AMH Is the disregard of the Lord’s authority, particularly in relation to the Supper and all that He has indicated as flowing from it, the cause for so many devoted souls amongst us, or outside, not constituting actively part of the bride, having no light of the bride?

JT I think that is an important remark. How many there are whom the Lord gets nothing from in the way of affection. The Lord says, “The nine, where are they?” (Luke 17:17). One always feels this when sitting down to the Lord’s supper. There are those present, but the Lord is thinking of all the others from whom He obtains nothing, and I am sure it is because of insubjection. The assembly is said to be subjected to Christ, that is the divine thought for her, and it should work out in true subjection on the part of each of us, and how can we disregard the Lord’s supper if we love Him?

FWW Is your thought that as accepting the presentation of the Bridegroom, we still should be able to see the judicial ^[p. 542] garb?

JT I think every right-minded person in the community is equal, at least, to being a policeman, one that keeps down and deals with evil.

FWW I was thinking of the call in Matthew 25:6, “Behold, the bridegroom”, and the great stir that followed in the trimming of their torches.

JT The judicial side would come in there, because when the matter is finished the Lord is inside, and those outside address Him as Lord, but He says, “Verily I say unto you, I do not know you”. Now is the time of the judicial court, the time of adjustment, everybody ought to see today that he is adjusted by the judicial provision made. The Lord has the right to do it; He is the Judge. He has “eyes as a flame of fire, and his feet are like fine brass” (Revelation 2:18), and He speaks specially to Thyatira in that way. But underneath, the love has power, seeking to adjust us, and therefore there is the addition of the word “walks” in the address to Ephesus where He is active; for He tells Ephesus He is the One “who walks in the midst of the seven golden lamps”. He is walking, so that He comes round, and if I have anything to settle, the thing is to have it settled. The time comes when there can be no settlement, only final judgment.

Ques Do the eyes as a flame of fire suggest something of displeasure to Him?

JT I think the expression is to be taken over against dove’s eyes, which are eyes of love, but now He is dealing with evil, especially in Thyatira.

WHW Does the thought of adjustment in this chapter have in view the bringing about of comfort? It says in the end of Genesis 24, “Isaac was comforted after the death of his mother”.

JT He would have us with Him in this place of love. There is a time and place for love, according to Genesis 24. He would have us with Him and near Him too. Why not have matters settled as He moves about in a judicial character? The circuit court would mean ^[p. 543] that the means of adjustment come into every district and I have things settled. The Lord’s love is there; He is ready to change His attitude at once, for He says to John, “Fear not”. He has nothing against John, and lays His right hand upon him. He was the Living One. That has to happen to us all.

WHW Is this similar to the Lord going into Martha’s house in Luke 10 and is it enhanced in John 11:5, where it says that “Jesus loved Martha, and her sister, and Lazarus”?

JT In Luke 10:38, it says Martha “received him into her house”. She was not true, for she criticised Him when He was inside.

Ques Have we to take account of Him walking in the assemblies and would that keep us in freshness and in the way?

JT It is a very serious matter. He has come into the district, and has come in this garb, and it is an opportunity to have things settled, but suppose they are not settled? The time will come, according to Matthew 25, when the wise virgins go in with the Bridegroom, and when the others return there is no hope of getting in because matters have not been settled.

LDM In James the judge stands before the door.

JT Very good.

Ques What were the first works that the Lord enjoined Ephesus to do?

JT That would mean the things which were not beyond restoration. Ephesus had not yet apostatised, so she might come back to the beginning. She had left her first love; she was not to go back to that, but to her first works. In Ephesians God has ordained good works that we should walk in them. We are not to say that it is not possible to walk in these good works that God ordained; we should walk in them. It would require an analysis of the addresses to the seven assemblies to get the full thought of what is before us, but the voice of the Spirit, and what the Spirit is saying to the ^[p. 544] assemblies, is what the Lord brings in in every case. He is making a point of that; do not forget to listen to that. I believe it is what the Spirit is saying, that is seen in the manner of the servant’s speech to Rebecca. What the Spirit is saying will instil bridal feelings and bridal affections and bring the saints in bridal character to Christ. He has got with Him a wonderful, responsive vessel, there is that which answers to Rebecca as seen in this chapter of Genesis.

Ques In that way does the overcomer spring off the camel?

JT I think that is how it is. It shows that what the Lord says to each overcomer anticipates an inward state that answers to Him. “He that overcomes, him will I make a pillar in the temple of my God” (Revelation 3:12). He is of such material as the Lord can use, both for making a pillar and for writing on. Writing material is remarkable material; that is, the overcomer is such as that can be divinely written upon.

Ques Are things more favourable to the movement of the testimony today than ever they were before?

JT I should not like to say ‘more’ so, but they are very favourable. What we have in Genesis shows the wonderful favour from the beginning, how the Lord was coming to and from the well, and dwelling in a south country, and meditating in the fields; that is, He is wholly there, not engaged in any great undertaking that would divert Him from the love scene, so it is a most favourable position for the working out of love.

Rem We should learn from the failures.

JT Quite so: I do not think we should assume that we are in any greater favour than at the beginning, or as great.

Ques Would the glory at the end transcend that at the beginning?

JT That would mean not what takes place on the earth in testimony here, but the result in the heavenly ^[p. 545] city; that is the greatest expression of glory, but that is a result in the future. I would not like to say that the present time is greater than apostolic times, but the result is seen in the revelation of a heavenly city which includes apostolic service, “the latter glory of this house” (Haggai 2:9). It is the same house. The latter glory would mean the heavenly city.

SHB As to the Holy Spirit speaking to the assemblies, is it universal, or something more local as the assemblies are mentioned?

JT I think it is the whole public assembly that is in mind, including Thyatira. The idea would mean the whole public assembly at any given time, or the whole public assembly from Pentecost to the coming of the Lord. The Spirit is always addressing it; it is not what is said to any particular assembly, but what “the Spirit says to the assemblies”.

CFI Would that thought be in keeping with the servant saying, “my master”?

JT The statements given in chapters 2 and 3 have the idea of His authority: His right to deal with the assembly judicially. The Spirit of God keeps on speaking in relation to that thought; he recognises the Lord’s direct words, but he enlarges on them, so that all these meetings we have, where the Spirit has part, are included in this matter of what the Spirit is saying to the assemblies.

SHB Should we not rather welcome the judicial word as setting us more in liberty?

JT I think we need the judicial word. It is well to keep before us this judicial garb. He keeps it before us, although he does other things; at the same time He makes it plain that the love is there, and so He says to Philadelphia, “They ... shall know that I have loved thee” (Revelation 3:9). We see Christ in the assembly, a further precious thought, which links on with verse 17 of the last chapter.

CFI Does that imply the Spirit’s work is complete, so that the Spirit and the bride say ‘Come’?

JT I think it is a great moral victory that, if a few are marked by assembly intelligence, it is there, as the servant of Abraham was; but Rebecca is with him, she wants to see the Lord come into His rights; not that the saints want translation to heaven, but to see Christ in His rights here.

CHH Is the ‘Come’ that the bride says here, the answer to the mystery?

JT I think so. The Spirit has instructed us as to what the Root of David means, and what the offspring of David means. The first is the deity of Christ, stressed in our times. The Spirit always stresses it; also the heirship of Christ which is what is meant in the offspring of David.

Ques Would you say a word as to the Philadelphian state, as applied to the saints today?

JT Philadelphia itself shows some result for Christ, a distinct assembly result. He says to her, “I know thy works: behold, I have set before thee an opened door”, that is an allusion to the assembly character of trustworthiness; “which no one can shut, because thou hast a little power”. The Holy Spirit has come to be recognised, and this assembly is marked by a little power; “and hast kept my word, and hast not denied my name”; this means loyalty to Christ, “If any one love me, he will keep my word” (John 14:23). She is not sectarian, she does not take on that name, she adheres to the name of Christ. “I make them of the synagogue of Satan who say that they are Jews, and are not, but lie; behold, I will cause that they shall come and shall do homage before thy feet, and shall know that I have loved thee”. That “thee” would be the assembly, it must include all. This is a question of the assembly, and it goes on, “Because thou hast kept the word of my patience, I also will keep thee out of the hour of trial, which is about to come upon the whole habitable world,

^[p. 547] to try them that dwell upon the earth. I come quickly: hold fast what thou hast, that no one take thy crown” (Revelation 3:8 - 11). The word is manifestly applicable to the assembly; the Lord has the assembly in mind.

Rem Would you say the assembly has a right to that?

JT She has been brought to it by the work of the Spirit.

FWW Would the judicial side give character to our meetings for prophetic ministry?

JT I think the Lord speaks to us in a judicial way, and it enters into our care meetings, the saints caring for things; discipline and all that is in mind, the full judicial service of the Lord.

Ques In connection with the Root and Offspring of David, what is the thought in the Root not being seen, whereas the Offspring can be seen.

JT The Root would mean Christ’s deity, He was David’s Root, which was in God.

Ques “The beginning of the creation of God” (verse 14), is that a stronger thought?

JT The idea of the beginning is said to Laodicea, “These things says the Amen, the faithful and true witness, the beginning of the creation of God”. The creation is a greater thought than the beginning, because it implies the thought of a Creator.