PRIESTHOOD AS IN NUMBERS (2)
[p. 330] PRIESTHOOD AS IN NUMBERS (2)
Numbers 25:6 - 15; Numbers 31:1 - 6; Numbers 31:21 - 24
JT We are occupied with priesthood as in the book of Numbers, especially in its relation to levitical service. We have noted that the levites were given to Aaron and his sons for the service of the tabernacle, and that in the great rebellion of Korah and his company, priesthood was brought into evidence by life in Aaron’s rod; it was not resurrection as a matter of doctrine, but the actual fruit of life; then in chapter 18 it is said that the levites were to be united with Aaron. We have also seen the bearing of Aaron’s rod as typically governing the dispensation in relation to the Spirit. The rock was to be spoken to, the rod being in the hand of Moses, and we noted that the official element — typically represented in Moses and Aaron — would deny and falsify the dispensation in using the rod of authority, when it should have been the rod of grace. Moses should have spoken to the rock instead of smiting it; but notwithstanding the water flowed. So that we have God acting in the presence of the rod of priesthood maintaining the dispensation in its full character. The water flowed, and the people drank, and their cattle. That was the point we reached; and I think it may be remarked that priesthood is seen first in a general way, in its normal relations in the early chapters, and then, as meeting the rebellion; the latter, typical of the way God has met the great rebellion in christendom, the levitical rebellion, which is seen in the clerical system as having assumed priesthood. That is met in life, and finally, in the continuance of priesthood, as I hope we may see now.
One would stress that side, the continuance of any feature of the testimony. Here it is the continuance of priesthood in Phinehas; he is not acting officially as [p. 331] priest, but he continues in a remarkable way the priestly element, in dealing with a great effort of the enemy. The work of God is seen in its continuance; it is seen thus in any feature of it. I thought we might look at that phase at this time. The continuance of the priestly element in meeting an attack here implies that it goes through, its bearing is toward the end; it is an “everlasting” priesthood.
EJMcB Do you think it is a special difficulty arising that brings this kind of priesthood to light?
JT That is what I thought. We must see the character of the circumstances in which it appeared; that is, the dual effort through Balaam, first, as representing a great religious system having a prophetic character, and owning God, yet opposed to His people in the most deadly way, and the effort against them carried on secretly. But failing on that side, there was a great sensual effort. It is a dual attack; Satan attacking on the side which he considers the most likely to succeed, and which would be the most overwhelming, but failing in that, he attacks through our natural propensities.
PL Have you the two thoughts in Philippians 3:18,19? “Enemies of the cross of Christ”, would that be the spiritual attack? And then, “whose god is the belly”, would that be more the sensual side?
JT I think that is right. We were speaking of the evil as seen in its entirety in the way it has developed and headed up in what is known as christendom; it is important to bear this in mind as drawing near to the end, because the attacks will become more severe. As God works, the enemy will work accordingly; and it is well to bear in mind the period in the wilderness in which Balaam appears. God had wrought wonderfully in bringing the people into the recognition of the Spirit, and the intelligence that accompanies it, so that the enemy’s effort through Balaam is spiritual. It refers to the great [p. 332] spiritual system headed up in Rome, claiming great prestige for relations with God and prophecy, speaking the mind of God, and yet marked by the most deadly opposition that exists, to what is of God. Most of us perhaps are oblivious to it or do not think much of it, but we suffer from it every moment.
EJMcB Have you any thought why Moses was to be gathered to his people after this? (chapter 31:1 - 2).
JT I think the overthrow of Midian, as seen here, marks the end of Moses’ ministry, which is a question of authority. Henceforth the Spirit controls. So that we are dealing now in this last phase, with a great spiritual opposition, and one which is secret. It takes the form of secret counsel — and that may of course appear amongst us; it is a great secret counsel attempting to circumvent this work of God, that which God has brought about. Balaam is made to say “What hath God wrought!” and we want to be sure that the work of God is not circumvented. It is a secret working here, and I believe it may be thus even amongst ourselves. Any of us moving in a partisan way is on this line. Satan’s object is to establish a certain spiritual atmosphere in certain relations, through which he can interfere with the work of God. That is the position at this juncture, and it is the continuance of the priesthood that I think we should notice in connection with the act of Phinehas. He does it of himself; it is not a question of his being sent in chapter 25, as in chapter 31; it is priesthood acting of itself, to meet the emergency.
HH It says in connection with Pergamos, referring to Balaam, that he “taught Balak to cast a snare before the sons of Israel, to eat of idol sacrifices and commit fornication”, (Revelation 2:14). There are the two things you have been speaking of, the one against God setting up idolatry, and the other what is more connected with the lusts of the flesh.
CHW How would you say the jealousy of God is learned? It says that “he was jealous with my jealousy”.
JT God is resentful of anything that turns away the affections of His people from Him. As was remarked, the strategy was two-fold. There was the combination in secret counsel and all that was connected with a great profession of piety in Balaam; and then that attack failing, recourse is made to the second through the lusts of the flesh, which was successful. But it is this that brings out the continuance of active priesthood. I think it is specially an appeal to young brothers, because it is the principle of continuance — Aaron, Eleazar, Phinehas, the latter obtaining an “everlasting priesthood”, that is, it goes through to the end; it is final.
EJMcB Now is the thought that God meets the first attack Himself?
JT That is what I thought. It is secret. We may not know what is going on, but God does, and He turns the attack into blessing; so that Balaam is forced to speak His mind — a remarkable thing. It shews how much we can count on God in the conflict, for He can turn to blessing the most wicked attack, and even make the vessels of it convey His mind. It is a remarkable victory for God, that He compels the instruments of the enemy to speak His mind, and in the most beautiful language. You can hardly get anything finer than the prophecies of Balaam.
Ques Would you link that with the intercession of Christ?
JT Yes. “Who shall lay anything to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us”. He is at the right hand of God; He wields all the power of God, but He also intercedes for us. This passage in Romans 8:33,34 refers to such an attack as Balaam’s.
[p. 334] Rem I was thinking of the way you have spoken of the arrangement of the tribes on the breastplate, corresponding with what Balaam sees.
JT Balaam is made to see them dwelling in their tents, according to their tribes.
JOS Would Caiaphas be speaking the mind of God in the same way?
JT That is the same idea. It is a question of our seeing what God can do at the end, because, as far as I see in going about among brethren, the prayer meetings are very local. Local prayers never touch this matter of Balaam. It is a universal attack, and if we are with God, we shall be universal in our prayers, as conversant with the tactics of the enemy, and God will act accordingly. The nearer we get to the Lord, the more universal we shall be.
Rem The Lord could say, “I knew that thou hearest me always”, (John 11:42).
JT Quite so. It is very comforting to hear the Lord say, “I have heard thy prayer”, (1 Kings 9:3). With Solomon it was a very extensive prayer; and not only extensive as to territory, but as to time.
HH The Lord’s prayer in John 17 was very universal.
JT That chapter has to be taken account of in the light of the breastplate.
JJ Where would the shoulder pieces come in?
JT The shoulder pieces have to do with the saints viewed in the family, according to their birth. It is a subdivision, but just two. It is not quite so precious a thought as the four sets of three each in the breastplate; the latter refers to the counsels of God.
HH In the breastplate the names were set in twelve precious stones. In it we have an apprehension of what the saints are down here under the eye of the Lord.
JT That is right, and there is the corresponding position outside round about the tabernacle. The order is fixed; Judah is in his place, and Reuben is in his place,
[p. 335] and Ephraim at the rear with his two tribes, and Dan at the north with his two tribes; and then the three sets of Levites, south, west, and north, in the encampment. So the order agreed with what was inside, and the intercession would secure that that order should be maintained.
HH All that is on the heart of Christ, as well as what is on the onyx stones on the shoulder pieces.
JT And He never went in without them, which is one of the most comforting things you can think of.
Ques It was said of Cornelius, “Thy prayers and thine alms have gone up for a memorial before God”, (Acts 10:4). Do we not owe a great deal in that sense to Cornelius, as the movements then were westward?
JT You mean that he represented the gentiles. Then the prayer of the man of Macedonia is another example. He would have been a Greek, and no Greek ordinarily would ask Paul’s help; he would despise Paul, as was the case at Athens. So the Macedonian man is potentially the man of the west that God had in His mind, and that man wants help. Wanting help from Paul is a principle, we may say.
MWB Would you link the four groups of three with the “administration of the mystery” (Ephesians 3:9), the working out of things according to eternal purpose?
JT It is not only His will as in Romans 12:2 — “the good and acceptable and perfect will of God” — but the change from Reuben to Judah in the lead would mean sovereignty. Therefore, what is working out down here is according to the “counsel of his own will”, (Ephesians 1:11).
MWB That makes the working out very important.
JT And that each should hold his position. How serious it is for one to change his position if it interferes with the working out of the ordering of God!
MWB So the Macedonian man would have his place in the development of the working out of things down here in relation to the apostle of the gentiles?
JT [p. 336] That is good; I think the Macedonian man is seen in the epistle to the Philippians, that is the kind of man that is worked out from the descending mind of Christ. Such a man seeks help.
WW In what way can a man so move that he interferes with the thoughts of God?
JT It is a question of the will of God as seen in the ordering of the tribes in relation to the tabernacle of witness as seen in Numbers. Of course, there is such a thing as a brother moving when the Lord indicates it. The Lord left Nazareth, we are told, and went and dwelt in Capernaum. But, if I move, what is my motive? I think of the breastplate inside there and my name on it. Does my movement reflect what is in the breastplate?
HH A Philippian is dressed in the garments of that epistle, and the Spirit corresponds with that. As conversant with the heavenly position I have to represent it down here.
JT I think Philippians is the heavenly man down here. It is the complement of Ephesians, and that would follow the request of the Macedonian man.
Now to come back to our chapter, it is particularly for the young men — the continuance of the priesthood. It is continued in the presence of great opposition, not by command or direction, but of itself; it acts of itself. Phinehas moved of himself to meet the emergency. It was a dreadful thing to see that man in the presence of Moses and the elders, after the plague had set in, acting in such a flagrant way, and it stirred to the depths the feelings of the true priest.
Rem He is mentioned in the last verse of Joshua: “And Eleazar the son of Aaron died; and they buried him in the hill of Phinehas his son, which had been given him in mount Ephraim”.
JT “Phinehas his son”; that is good. And then he is found again in Judges 20, but not immediately, as Israel moves to avenge and deal with the sin that had been [p. 337] committed, but he appears as soon as Israel is in a suitable state before God, as they weep and offer sacrifices. So that he is maintaining the priesthood here of himself, and in Joshua the portion of the priest is with him, like the “portion of the lawgiver”, as with Gad in Deuteronomy 33, and in Judges, he is a continual priest, you might say. That is the way Phinehas stands, shewing the continuance of the element of priesthood.
PL It says in Psalm 106:31 “That was reckoned unto him for righteousness, from generation to generation, for evermore”.
JT That is a fine stimulus for the priestly activities among the young men. He had the opportunity of seeing Aaron, and Eleazar his father, and now he is acting on his own initiative.
JOS Is Paul’s charge to Timothy on this line — the continuance of the service in the young men?
JT I think it is; the things that were committed to Timothy in the presence of many witnesses were to be committed to faithful men who would teach others also. It is a question of continuance.
JJ So in the first epistle he says, “God who preserves all things in life”, (1 Timothy 6:13). I suppose Phinehas is the answer to the rod that budded.
JT Yes. The covenant with Levi was of life and peace.
JJ What would be the point in Midian being the opposition, because he came from Abraham by Keturah?
JT It is a people of equal status; it is a social matter. If the enemy cannot attack on the spiritual line, he will attack on the social line, by bringing in the element of the world and social distinctions among the people of God. The man and the woman were persons of equal rank, and what you find in connection with the kings of Midian is much mention of title and distinctions. It is the social element, a very subtle element amongst us, especially as young people grow up and begin to make affinities; the social comes into evidence and is allowed [p. 338] at times beyond what is seemly. It is the priestly element in the young men that I believe the Lord would specially use against this.
MWB Do you think if one has rebuked the element that would curse, he may fall under the danger of worldliness?
JT I think that is just it. There is a good deal of light and the position is clear enough. We are drawing near to the end; but then it is remarkable how subtle is this snare of social amenities and distinctions. The example set here is that the priest comes forward of himself to meet the evil. He cannot endure it; it is abominable to him; it is affecting Moses and the elders, indeed the whole position of the testimony. That is what comes to light.
MWB Why is not the gracious rod and the priestly manner seen in an action of this kind.
JT It requires violence. What is meant is that you have to do violence to your feelings and the feelings of others. Perhaps you are entertained in the households of the brethren and you do not like to speak about them; it is therefore a question of faithfulness and courage.
Ques Paul withstood Peter to the face; is that a similar kind of thing?
JT Quite so; there is the courage that faces the evil. In itself it is a peculiar service, as was remarked; there is no rod of priesthood in sight; it is a javelin, a thing that you can smite with even at a distance. There is nothing official in this action. The instrument used was not officially attached to the priesthood. It would mean that I turn aside and sacrifice any dignity I may have in my service, to meet an emergency. You would meet it at all costs, even if you have to be a common soldier, instead of a priest.
WW Would it be using the word in the way of conviction?
JT The only weapon is the word of God, and that must act on yourself as well as on the other person. It is [p. 339] well to notice that it is an unusual service of priesthood, but a most effective one; and then, what we may see in chapter 31 is that the thing is so important and the service so acceptable, and so effective, that Moses sends the military — a thousand from each tribe — with Phinehas to complete the matter. It is promotion. The service begun by Phinehas becomes universal, and so there is a thousand from each tribe and he with them. All the saints, as it were, are brought into the war against Midian. Not one element that caused the trouble is allowed to survive, and yet there are things that must not be destroyed. With certain brethren, although there is worldliness amongst them, there is also gold and precious garments, and those things must be preserved.
Ques Is that the preservation of Benjamin in the end of Judges? There is nothing effective until Phinehas is brought in.
JT Yes; the tribe is preserved.
JJ Was that what Paul was trying to preserve in Corinth?
JT Quite so. The result is that you get all this material brought through the fire or through the water. That is to say, a brother’s house is defiled by these Midianitish, worldly things, and judgment being executed on this condition, all the saints are brought into conflict with this character of evil. Well, what a time we are going to have! A thousand from each tribe — the whole church, so to speak, is brought into this warfare, and then all that is of God is saved — brought through the death of Christ.
EJMcB Do you mean that if one brother was to rise up in faithfulness in his own locality and act for God in relation to some evil, the principle would spread throughout the people of God?
JT Exactly, Phinehas is sent with the men of war. I think that God promotes one if he is faithful. Attention is called to some evil by an action taken against it, and [p. 340] interest becomes widespread; the saints begin to think about it, and a general judgment of it ensues. And God gives a lead to him who primarily acted. Phinehas is sent with the army with the holy instruments of God.
SJBC And not a man is found lacking (verse 49). Would you connect that with the verse in Romans 8:37, “more than conquerors”?
JT Just so; and you see the wonderful spoil they took in this war, and how it was apportioned. Everyone gets something; it is a remarkable victory.
SJBC It is a remarkable thing that not one of the Israelitish warriors is slain.
JT After the success of Phinehas, the others do not do so well; (see Numbers 31:13 - 20). The military men failed, but there is nothing said about Phinehas failing. He had the holy instruments of God, which meant that he would keep on sounding out the testimony and others did the military service; but the military leaders failed in some particulars. Moses and Eleazar come out to meet them and there is reproof. Then we have Eleazar acting by himself, meaning that through the action of Phinehas we come back to the official priesthood which is in Christ. That becomes recognised in this way, Eleazar enjoins an ordinance which was commanded to Moses; it has reference to materials.
FSM Would you tell us how men of such type as Phinehas are developed? I was wondering whether it was a question of being the son of one who was the “prince of princes of the Levites” (Numbers 3:32) and the grandson of Aaron, so that he would come under the influence and power of both those men, and be developed in that atmosphere.
JT I think that is right; but that brings up another question — that Eleazar is called the “prince of princes of the Levites” whilst Aaron lived; which would refer not to the high priest, but to what is spiritually right, the great body of spirituality amongst the saints; all that enters into such a man as Phinehas. That is to say, he is [p. 341] the product of what he sees of the great spiritual discernment and power among the brethren.
FSM Yes. I think it would encourage us to keep in the company of those who are spiritual.
JT That is very good, because it is what Eleazar represents whilst Aaron lived.
FSM Many of us have been encouraged to keep the company of those who were spiritual as being an atmosphere that would be safeguarding.
JT To return to Eleazar, I think verse 21 is to be noted: “And Eleazar the priest said to the men of war that had gone to the battle, This is the statute of the law which Jehovah hath commanded Moses. Only the gold, and the silver, the copper, the iron, the tin, and the lead, everything that passeth through the fire, ye shall make it go through the fire, and it shall be clean; only it shall be purified with the water of separation; and everything that cannot pass through the fire ye shall make go through the water”. That is the law; that is the thing that we come back to. It is not something from Phinehas nor from Eleazar; it is the law of Moses; it is a statute. In the results of the victory we come back to first principles, and see how the spoils of war may be used. We do not make something new with them; we set them up in relation to what existed.
JOS How does that work out?
JT As I was saying, in many of our houses or in a group of brethren’s families, you may get this Midianitish evil; but then the truth of God may be there also, and you cannot afford to lose one bit of it, but it has become defiled. They may have the most precious doctrines, may keep to the meetings, and hold divine principles, but they are defiled. I think that is what is meant; but where the end is reached, all that is of God must be preserved and brought through the death of Christ, and set up again on that principle. I think this incident shews that nothing [p. 342] is lost.
FS Why is the aspect of the water of separation brought in?
JT That refers to chapter 19 to bring in the importance of the red heifer and the water of purification, because it entered into the matter; there having been affiliation with the world.
Ques What is the difference between the effect of the fire and the water?
JT They both refer to the same thought, only some things have to go through the fire, that is, the death of Christ in a more drastic way.
MWB Then is it possible to hold divine truth in such a way that the truth itself becomes practically defiled through affiliation.
JT That is what is evident here. In the gross sense, we have men holding the truth in unrighteousness, but it is “the truth” still.
MWB Yes. I think it is intensely exercising. The question with us, generally speaking, is not bad doctrine but weakness in the application, and maintenance of the truth.
JT That those things were there and yet this flagrant sin is what is so sorrowful. It is only true priestly energy that detects evil and deals with it, and then all is brought back to a normal setting. That is, it is not now Phinehas, because he is not yet the high priest, but serves to shew the continuance of the energy. Eleazar was still high priest, so you come back to the normal setting of christianity, and everything is set up again in relation to first principles, what Moses ordained.
PL Would you get all those three things in relation to the Lord’s dealings with Peter? He had prayed for him — would that be like the intercession of the priest; then He looked upon him — would that answer to the holy rebuke of jealous love in Phinehas; and then the appeal to Peter, “lovest thou me?” “Lord, thou knowest all things; thou knowest that I am attached to thee” (John 21:15 - 17) — is that the gold and silver secured out of the recovery?
JT Yes. Really, Peter according to the mind of the Lord, is now set up again and the Lord has confidence in him and commits His sheep and lambs to him; it is very beautiful.
Ques In Ephesians 5:26 you have not the fire, but “washing of water by the word”. Why is that?
JT I think it is just as we were saying the application of the death of Christ in a less drastic way.
Pages 344 - 453 “The Servant, His Support and Continuance” Readings and Addresses, Belfast 1932. (Volume 111).