BROUGHT TO GOD (3)
BROUGHT TO GOD (3)
JT Most of us are aware that the subject of these readings is the saints being brought to God, and what develops out of this, confining our remarks particularly to Exodus although other scriptures from both Old and New Testaments have been read. We have not been regarding the thought here from the standpoint of the saints being convened but rather as the truth that enters into our assembly service Godward. This has shown to us that the teaching is cumulative and what is particularly to be observed is that chapter 20 refers to a people proved by God. “And Moses said to the people, Fear not; for God is come to prove you, and that his fear may be before you, that ye sin not”(Exodus 20:20). We are told in the New Testament that “by law is knowledge of sin”(Romans 3:20), that by it we should know sin. The law is an exposure of sin, causing it to be exceeding sinful so that we may discern it and be free of it in serving God.
The thought now is that we should look together at chapters 21 to 24 that we might see as we proceed how a community would be established, a people governed by fixed laws. Chapters 21 to 23 contemplate a community in which these ordinances are enforced, in which the righteousness of the people is worked out experimentally. We learn righteousness and it becomes a fixed thing with us, so the great divine end is reached, that is, the people are enabled to go up. The thought in chapter 24 is the outcome of the intermediate chapters, these fixed principles being worked out. So the saints are right in principle and in practice. They are morally qualified to go up: in fact, God asks them to go up. That is the end in view in these chapters.
[p. 180] The psalms link with these chapters in working them out in practice, and in order that the brethren may see clearly what is in mind I would refer to Psalm 15 where David says, “Jehovah, who shall sojourn in thy tent? who shall dwell in the hill of thy holiness? He that walketh uprightly, and worketh righteousness, and speaketh the truth from his heart. He that slandereth not with his tongue, doeth not evil to his companion, nor taketh up a reproach against his neighbour; in whose eyes the depraved person is contemned, and who honoureth them that fear Jehovah; who, if he hath sworn to his own hurt, changeth it not; he that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved”. This is like Peter’s second epistle. If we keep this psalm in mind, we shall see the practical working out of it in these chapters seen together. It is a cumulative idea, the truth worked out by the Spirit of God, culminating in chapter 24, where Jehovah directs certain ones to go up, and they go up and they see the God of Israel. This must be compared with the prohibitions and terrors of chapter 19. It is a matter to be noted that in chapter 21, as we saw yesterday, these fixed ordinances or laws include divine Persons in the antitypes, that is, the love of Christ comes into them. The New Testament says, “The love of the Christ constrains us”(2 Corinthians 5:14); this love is seen in type in the Hebrew bondman. Principles developed out of it immediately follow. Chapter 21:7 - 11 contemplates Israel as in wifely relations with God and with Christ. The passage shows how fairly she is dealt with although she proved unacceptable to her Master. Verses 12 to 17 refer to the death of Christ, the most dreadful crime. In connection with this, grace is established in the cities of refuge. These great things are seen in the gracious activities in the book of [p. 181] the Acts.
LES Would these fixed ordinances correspond somewhat with the position of the truth in Matthew and the Corinthian epistles?
JT Very much so, the authority and order of the assembly being manifest in these sections of scripture.
ANW Is all this seen largely in our dealings with one another?
JT Yes. A great divine fact is seen clearly in the bondman — the wonderful working out of love in Christ. It is the first and greatest of these fixed laws. “The greater of these is love”, 1 Corinthians 13:13. It never fails.
Rem This section would emphasise in detail that local differences are to be taken up. They interfere seriously with the service of God.
JT Yes. Many matters are allowed to drag along because we fail to recognise these fixed principles. There is no reason for matters to drag along; they should be settled at once, otherwise how can we go up? Romans and Corinthians correspond with these chapters; Colossians and Ephesians come in in relation to ascension, corresponding to chapter 24.
LES In Deuteronomy you get the principles corresponding somewhat with Colossians and Ephesians.
JT There you are under the direct power of the Spirit in type. You are getting near to the land in Deuteronomy; we are very near to heaven in that book. In Exodus 20:20 Moses says to the people, “Fear not; for God is come to prove you, and that his fear may be before you, that ye sin not”. He brought them into the wilderness for that very purpose, to prove them, to bring them to His own thoughts. Chapters 21 - 23 are to prepare us for the service of God and ascension. The whole scope of love in its activity has come to light in the Hebrew servant, Christ in type, and the saints are to know [p. 182] how to live together in the light of this, judging all that is contrary.
RH Would the verses in Psalm 15 mean that, as coming into fellowship and being in fellowship, moral integrity must mark us: if it does not we must expect to be challenged?
APr The seventy elders would be versed in these fixed principles.
JT They would. Thus the teaching implies that the condition of the people, as seen in chapter 24, is improved as compared with chapter 19. In the latter, Jehovah said to Moses, “Go, descend, and thou shalt come up, thou, and Aaron with thee; but the priests and the people shall not break through to go up to Jehovah, lest he break forth on them. So Moses went down to the people, and told them”(Exodus 19:24). What a difference in chapter 24! “And Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel went up; and they saw the God of Israel ... they saw God, and ate and drank”. The quality is greatly improved. The fact is that chapters 21 - 23 contemplate that result and it is in view of the tabernacle. The material was to be heavenly; the ‘pattern’ was shown above. Thus in Ephesians 2 the saints are said to be set in heavenly places before they are seen as built together for a habitation of God by the Spirit.
ANW There is a reference to going up three times a year in another scripture but in relation to this chapter the going up would be special.
JT Yes. The going up to Jerusalem was one of the fixed requirements; the way would be open for those holy convocations. But in our chapter God is inaugurating the idea of going up; it is going up in the wilderness. What you are referring to is in the land, but this is the beginning of the thought as in the wilderness where we learn to go [p. 183] up.
CB The fixed principles are the key to the working out of this. The Hebrew bondman gives the lead.
JT Yes. You have the love of Christ. He says distinctly, I love. Love is active in all its features, it permeates the whole section. These ‘judgments’ must be worked out in love. Love never fails. Seen in the bondman the fixed principles do not fail.
APr Are they the basis of worship? These fixed ordinances find their place in the worshipper.
JT That is the point. The three chapters previous to chapter 24 contemplate these principles in the offerer. The offerer is to be in the assembly as having worked out these principles; otherwise his offering will not be acceptable. “If therefore thou shouldest offer thy gift at the altar, and there shouldest remember that thy brother has something against thee, leave there thy gift before the altar, and first go, be reconciled to thy brother, and then come and offer thy gift”, Matthew 5:23,24.
Rem I have noticed in dealing with local matters that what is often prevalent is a reviling of the judges, people sympathising with a person under discipline.
JT I am glad you brought that in, for there is much of it. A brother might make a mistake, of course; Paul made a mistake when he called the high priest a whited wall, but he quickly rectified it. But if any of us has been disregarding leadership amongst the brethren, he should not delay in judging it, repudiating it. We do not want to be like thorns that cannot be touched unless “with iron and the staff of a spear”, 2 Samuel 23:6,7. These chapters are crucial. We have love introduced in the beginning of this section. It is introduced in chapter 20; God speaks of “thousands of them that love me”(Exodus 20:6). In chapter 21 there is one [p. 184] Person seen showing love in all circumstances, the love that never fails.
APr And this is worked out in a sense in connection with the youths who offer the sacrifices in chapter 24.
JT Yes, although they are not called priests. We have already touched the thought of priesthood in chapter 19, but here the youths are not called priests, though they act as priests. The idea is youthfulness in this service in these initial circumstances, without official titles. Moses sent them. They are young men, “youths of the children of Israel”. Clearly they served well; their work would be in energy and freshness.
The more we know about these three chapters the better we shall understand ascension. There is not time now to go into detail, but the great underlying thing is love. These principles are worked out in love; they will never fail. They enter into the book of Acts where evil working among the saints was not allowed to go unjudged, as chapter shows.
ANW Is that why chapter 13 comes before chapter 14 in 1 Corinthians? The tongues and gifts generally in the assembly are of little avail without love; it is, so to speak, the vitality of the system.
JT Quite so. In earlier days there was much more debate in Bible readings, but now things have improved; God has helped us in making way for love amongst ourselves. The brethren are recognising the idea of leadership and of speaking the truth in love to one another. We may surely thank God for this and seek to “abound still more”(1 Thessalonians 4:1).
Rem You are making a point of the bringing in of love as characteristic.
JT I think it is the great principle of the moral system. The bondman is brought in, showing how [p. 185] to love. He is committed to it; he has no idea of ever going out alone, but continuing to love eternally.
RH The book of Proverbs lays down divine principles for us and it is written by the son of his father’s love. “For I was a son unto my father, tender and an only one in the sight of my mother”(Proverbs 4:3).
JT He was a son unto his father. Quite so. There is a suggestion there of what the book of Proverbs is provided for. For the Father has “translated us into the kingdom of the Son of his love”(Colossians 1:13). Clearly Solomon was a type of Christ in this sense as the son of his father’s love; he is the author of that book. We have Christ in this chapter in type as a Bondman, saying ‘distinctly’ that He loves and committing Himself to it eternally.
Rem The exercise for us would then be in becoming constitutionally lovers like Christ, also bondmen like Christ.
JT These chapters speak to us of love. In chapter 20 there are thousands, but chapter 21 refers alone to Jesus: He says, ‘I love’ and commits Himself to it eternally. Being in the house now by the Spirit, the love of God is shed abroad in our hearts. Then, He is Son, the Son of His Father’s love, and He teaches us to be sons of our Father.
LES Do we realise what love is really by the judicial ways of God amongst His people?
JT We had better look at an example. Take one in Acts; Ananias and Sapphira agree to lie in regard of their possessions. You get severity: they are smitten and carried out one after the other, dead. The holiness of God in His house required it; holy love required it. How can true love tolerate sin? In the lake of fire sin is infinitely limited. Paul speaks of the goodness and severity of God; it is severity in love — God is love. What He does is the [p. 186] outcome of this. He is the same God in this section of Scripture as He is in Acts 5 and 1 Corinthians 11. His goodness and severity are seen throughout. In Hebrews He is said to be a consuming fire.
CB Ananias and Sapphira agreed together to lie and that would be insupportable.
JT Conduct such as that, allowed, would destroy the assembly. The three divine Persons are alluded to by Peter in dealing with these two persons.
Rem There is also seen in that passage the principle of distinguishing between man and woman in the sin, as in Adam and Eve in the garden.
JT Satan had resorted to his old methods, but the guilt is dealt with summarily. Some might say the judgment was very hard, but see the result: “And great fear came upon all the assembly, and upon all who heard these things. And by the hands of the apostles were many signs and wonders done among the people; (and they were all with one accord in Solomon’s porch, but of the rest durst no man join them, but the people magnified them; and believers were more than ever added to the Lord, multitudes both of men and women)”. Acts 5:11 - 14.
HGH Is the principle that anything contrary to love will be removed?
JT Yes. There is the lack of fidelity, untruthfulness coming in which is contrary to love. God will not allow anything that is not truth and love. What was used to make Adam a living soul, the breath of God, will also be used to ignite the lake of fire (Isaiah 30:33).
IL It is the same God that we know in love.
JT It is the same God that in our chapter is said to invite Moses and Aaron, seventy of the; elders of the people and four sons of Aaron to go up. You can see there is a change from chapter 19;
[p. 187] the change is not in God but in the people. The change must come about in us, and what is in these chapters, as was remarked, effects it. There is much detail, but in all the judgments, through love working, righteousness prevails. The community in which Jehovah is to be known is being built up as in Acts 2:42 - 47. God intends to be known among His people as a community formed in love. As we come to the end of this section we see what was in mind. Jehovah says, “Behold, I send an Angel before thee, to keep thee in the way, and to bring thee to the place that I have prepared. Be careful in his presence, and hearken unto his voice: do not provoke him, for he will not forgive your transgressions; for my name is in him. But if thou shalt diligently hearken unto his voice, and do all that I shall say, then I will be an enemy to thine enemies, and an adversary to thine adversaries. For mine Angel shall go before thee”, Exodus 23:20,23. There is to be a divine representative amongst the people; here he is called an Angel, a representative of the divine presence. The same is true in our dispensation, only we have definitely a divine Person, the Holy Spirit. It is not a code of laws merely; the ordinances are there, but there is also the great fact of an Angel representing God. The Holy Spirit is amongst us; and it is said, “He that has an ear, let him hear what the Spirit says to the assemblies”. Although dwelling in the assembly and serving incessantly. He is to be regarded objectively as a divine Person. We are baptised “to the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28:19)”.
Ques If I do not allow the work of God to progress in my soul, would it be possible that the state implied would become a fixed matter with me?
JT Yes, God says, “Let the filthy make himself filthy still”. Revelation 22:11. You may reach that point. It is the government [p. 188] of God.
APr We are to take account of these fixed principles. Is the thought that as we walk in them they become living in us?
JT That is it; thus we are characterised as being of a “righteous nation”. Coming to our chapter, we are in the presence of God’s mind that He wants the leaders of the people to go up. “He said to Moses, Go up to Jehovah, thou and Aaron, Nadab and Abihu, and seventy of the elders of Israel; and worship afar off. And let Moses alone come near Jehovah; but they shall not come near; neither shall the people go up with him. And Moses came and told the people all the words of Jehovah, and all the judgments; and all the people answered with one voice, and said. All the words that Jehovah has said will we do! And Moses wrote all the words of Jehovah”. Now we are getting down to bedrock. What Jehovah said is now written by Moses. There must be no doubt as to what Jehovah said, what the people committed themselves to. Sometimes as troubles arise one reports something someone had said, but he cannot name the person who said it. Such testimony is useless or worse. Thus Moses writes all the words of Jehovah and so they would always be available as an accurate testimony to the divine requirement.
Rem I think what you are saying is most helpful.
LES “Who shall ascend into the mount of Jehovah? and who shall stand in his holy place? He that hath blameless hands and a pure heart; who lifteth not up his soul unto vanity, nor sweareth deceitfully: He shall receive blessing from Jehovah, and righteousness from the God of his salvation. This is the generation of them that seek unto him, that seek thy face, O Jacob. Selah”, Psalm 24:3,6.
JT Yes. I think the psalm might suggest that although we are in fellowship we may not be asked to go up. There must be a suitable [p. 189] state.
RH Do you not think that at the start things should be plainly defined so that people know what they are committing themselves to in coming amongst us?
JT That is right. The truth governing the fellowship should be plainly stated and you commit yourself to it. “Moses wrote all the words of Jehovah, and rose up early in the morning, and built an altar under the mountain, and twelve pillars, according to the twelve tribes of Israel”. Then further down, “And he took the book of the covenant, and read it in the ears of the people; and they said. All that Jehovah has said will we do, and obey! And Moses took the blood, and sprinkled it on the people, and said. Behold the blood of the covenant that Jehovah has made with you concerning all these words”. And the book of the covenant was also sprinkled with the blood (Hebrews 9:19); it was brought under the death of Christ with the people. The position is thus most solemnly binding.
LES Is this establishing the way by which we can draw near to God? It is not a matter of being His people merely, but of following the words of the book.
JT Yes, that is it. The order of the truth as affecting the saints is clearly seen here. Thus not only is title to ascend, as received from God, seen here, but also ability to do so through redemption. The undertaking by the people to obey is accepted. The type conveying what was in the mind of God, for Himself and in His people, is complete. What precedes the sprinkling of the blood is the pillars. Let us note their presence here, they are monumental. There is not only the idea of going up, but the whole divine mind secured. Being twelve in number, they allude to working conditions. The proposals of Jehovah will be worked out in love. The whole position has the tabernacle in view. The [p. 190] sanctuary is formally introduced in the next chapter and fills almost the whole of the remaining part of the book.
AHy “Whence neither the first was inaugurated without blood. For every commandment having been spoken according to the law by Moses to all the people; having taken the blood of calves and goats, with water and scarlet wool and hyssop, he sprinkled both the book itself and all the people, saying, This is the blood of the covenant which God has enjoined to you”, Hebrews 9:18,20.
JT That is quoted by the writer of the epistle to the Hebrews to show that all must be founded in the death of Christ. The twelve pillars contemplate administrative ability, applying to all dispensations. They are monumental here anticipatively; their fulness will appear in the heavenly city. What they indicate would be worked out by Christ through the twelve apostles and the twelve tribes of Israel. These “words of Jehovah” which Moses wrote as the people committed themselves to them would be basic of what the twelve pillars represent. Moses sets up these pillars now, doubtless affected prophetically by the thought of what God would do as material is available. The idea of twelve appears first in the book of Genesis, and it has a leading place throughout the Scriptures. Love enters into it in those whom God uses administratively; it enters into the service of those who form the assembly. Am I an administrative part of it, or just a spectator? Each of us should understand this and accept it. Love would lead me to do what my hand finds to do in its affairs.
LES “We, being many, are one loaf(1 Corinthians 10:17)”.
JT Yes. In 1 Corinthians 10 and 11 we have the Lord’s supper, our unity being expressed in the loaf. In chapter 12 we are obligated to function in the body, the members being many and the body [p. 191] one. There are also specified in chapter 12 certain gifts which God has set in the assembly to function in the service for which He has qualified them. Into all this love enters in accord with the administrative principle of the numeral twelve.
CB Would the twelve pillars indicate spirituality?
JT Yes, here in an administrative sense. Pillars are conspicuous. There were pillars in the assembly in Jerusalem; “James and Cephas and John, who were conspicuous as being pillars”. Galatians 2:9. They supported what was approved of God, and so they gave to Paul and Barnabas the right hands of fellowship. There are two pillars in the temple of Solomon, Jachin and Boaz. The New Testament fills out the thought suggested in the pillars.
ANW The devil working in Judas would make the twelve eleven.
JT Quite so. The hand of him that betrayed Him was with Him at the table. It was working against the truth.
Rem Love would quickly make up the twelve again.
JT Acts 1 brings that out. “Let another take his overseership. It is necessary therefore, that of the men who have assembled with us all the time in which the Lord Jesus came in and went out among us, beginning from the baptism of John until the day in which he was taken up from us, one of these should be a witness with us of his resurrection”(Acts 1:20,22). They say in effect. This is the kind of man; we do not want another Judas among us. Love did not work in him. His hand was against Christ.
CB Pillars in a local assembly are not much use unless divine things are worked out through them.
JT Well, they are pillars only as thus marked. They observe God’s commandments themselves and [p. 192] see that no others are introduced. We are exhorted to obey our leaders; they care for the assembly.
ANW The number twelve is a very versatile and workable number; you can divide it into twos, threes and fours.
RH What is the distinction between elders of the assembly and elders in a city?
JT Elders in a city refer to ordered concentrations of men in which God is working; their rule in each would include the whole area. Elders in an assembly would just take care of it without reference to the city or place. Thus the cities or places of “the assemblies of Galatia”(Galatians 1:2) are not specified, whereas the cities of “the seven assemblies which are in Asia”(Revelation 1:4) are specified. Timothy was left in Ephesus to adjust certain things, including eldership, but when the elders are sent for by Paul they are called “the elders of the assembly”(Acts 20:17). Thus whether viewed in the assembly or in the city, the service of elders would be generally the same.
AB As a brother takes on a service, the question is if he can do it suitably. If he can do it suitably you would let him keep on doing it.
JT Why should he give it up? We get the idea with Aaron; he carried on until Jehovah ordered his death on mount Hor; and Moses continued his work unto the end of his course, being one hundred and twenty years old. As a servant is with God Scripture does not contemplate his superannuation or displacement.
Ques What is your thought about two brothers sharing a service?
JT It is a well attested principle throughout Scripture. Two is a divisor of twelve, and so enters into what we have been saying of that number. Moses sent the youths of the children of Israel, and they offered up burnt-offerings and sacrifices of bullocks to Jehovah. The youths of the children of [p. 193] Israel performing the priestly service is very suggestive: the freshness and vigour of youth under the direction of Moses adds to the scene peculiarly.
HGH Would all this be in relation to the going up?
JT All is in relation to that. The time is come that Jehovah should be so honoured and the mediator provides what is needed. Moses “rose up early in the morning, and built an altar under the mountain, and twelve pillars, according to the twelve tribes of Israel. And he sent the youths of the children of Israel, and they offered up burnt-offerings, and sacrificed sacrifices of peace-offerings of bullocks to Jehovah”. Typically the precious death of Christ is most strikingly and fully set before us in verses 5 to 8.
RH Tell us a little about the sprinkling.
JT Well, there is no mercy-seat here; we have not come to that yet. This is the sprinkling of the altar and the people and the book. “And Moses took half the blood, and put it in basons; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read it in the ears of the people; and they said. All that Jehovah has said will we do, and obey! And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant that Jehovah has made with you concerning all these words”. Half the blood is said here to have been put in basons and half on the altar. The idea of vessels appears here. I think it is the great volume of the blood to comport with the love of Christ in the bondman, that is in mind; the volume of the blood, the full efficacious death of Christ.
Rem No scarcity, plenty for now and for all time.
JT It is there in vessels. We get the same thought in chapter 12. Moses brings in the thought of the basons, meaning typically vessels to conserve [p. 194] all the great thoughts of the blood; the affections and intelligences of the saints appropriating the truth of the death of Christ, cause it to be available for efficacious application, not only the Person of Christ, but the death of Christ. The death of Christ has a remarkable place in this book.
Ques In referring to the youths, sometimes we find in meetings young men in bondage of some kind. Is it due largely to the lack of understanding of the death of Christ?
JT We know how methodically the apostle Paul outlines the truth of the death of Christ in Romans, and how John calls attention to the blood and water that came from His side. It is the blood and water in John’s gospel; he draws attention to the fact that he is a witness to it. And then in his epistle he says, “This is he that came by water and blood, Jesus the Christ; not by water only, but by water and blood. And it is the Spirit that bears witness, for the Spirit is the truth”, 1 John 5:6. These scriptures bring these things before us in volume, the death of Christ not only in the Lord’s supper but also in the gospel. Although the preachings in our meeting rooms may not result in relatively many conversions, they, at least, keep the truth of the death of Christ in all its aspects before the saints who are constantly helped by such services.
Rem I am sure that is right. They would help the young people especially. They are often found much occupied with their own affairs, young peoples’ gatherings and the like. All this militates against this service Godward.
JT I am sure it does. Paul says in Romans 1 there are two things revealed. One is the wrath of God revealed from heaven. The other, in the gospel is revealed the righteousness of God. “For righteousness of God is revealed therein, on the principle of [p. 195] faith, to faith: according as it is written, But the just shall live by faith”, Romans 1:17. Preaching on the principle of faith to faith is a living matter and it cannot but help those who hear. Those who have faith get blessing “on the principle of faith to faith”. As you preach to the saints, faith is active and as the idea of the righteousness of God coming out through revelation is presented souls who have faith as listening certainly obtain blessing.
Now, our chapter continues, “And Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel went up; and they saw the God of Israel; and there was under his feet as it were work of transparent sapphire, and as it were the form of heaven for clearness. And on the nobles of the children of Israel he laid not his hand: they saw God, and ate and drank”, Exodus 24:9 - 11. These three verses bring out the position reached. A great landmark is reached. There had not been anything like this before. Those mentioned go up. They are not said to be on the mount itself, but the word ‘up’ is there. They have ascended. As to believers now, typically, we take heavenly ground, not by our own efforts, but in the power of the Spirit. Then Moses is called up into the mountain. “And Jehovah said to Moses, Come up to me into the mountain, and be there; and I will give thee the tables of stone, and the law, and the commandment that I have written, for their instruction. And Moses rose up, and Joshua his attendant; and Moses went up to the mountain of God”. The great position of the mediator is brought out here. He goes up by himself. Joshua, his attendant, would represent the spiritual side of the position. “And he said to the elders, Wait here for us, until we return to you; and behold Aaron and Hur are with you, if any man have any matter, let him come before them. And Moses went up to the mountain, and the cloud covered [p. 196] the mountain. And the glory of Jehovah abode on mount Sinai, and the cloud covered it six days; and on the seventh day he called to Moses out of the midst of the cloud. And the appearance of the glory of Jehovah was like a consuming fire on the top of the mountain, before the eyes of the children of Israel. And Moses went into the midst of the cloud, and ascended the mountain. And Moses was on the mountain forty days and forty nights”. Notice the mention of ‘seven’ here. The elders do not go up like this. The mediator is especially prominent here. The thought of the mediator runs all the way through the instruction. The pre-eminence of Moses is striking here. He goes up to the mountain of God. The people are provided for in the meantime; Aaron and Hur are with them.
APr Joshua first comes to light in Exodus 17, where he is seen as able to stand against Amalek. In this chapter he is the attendant of Moses. Evidently he has got on.
JT He fills out the spiritual side of the position. We have now reached the idea of spirituality. We have to learn it. I think if we keep in mind the progress indicated in these chapters, especially the great position reached in chapter 24, we shall obtain help, enabling us to take heavenly ground in the service of God; and we see how we become material for the divine dwelling. The next chapter refers to the saints; the saints are this material, material required for it as taught in 1 Corinthians, 1 Peter, Ephesians, etc.