THE NUMERAL THREE IN TESTIMONY (3)
[p. 279] THE NUMERAL THREE IN TESTIMONY (3)
Genesis 27:27 - 29; Genesis 27:39,40; Genesis 28: 1 - 5; Genesis 48: 8 - 20
JT That what is in mind in the present inquiry may be clear to all, it may be remarked that our first reading was on Genesis 18, attention being drawn to the bearing of the numeral three in testimony, as suggestive of the whole testimony in regard to any given subject. God has given full testimony so that there should be no doubt in our minds as to the meaning of what He is presenting. In that chapter we have three men, as it is said, “standing near” to Abraham as he was at his tent door. In that incident there is the indication of the Deity, the Trinity; God coming in in that way in an economy. One of the three is recognised by Abraham as the Lord, but subsequently he speaks to the three together, he addresses them collectively, and they answered in the same way.
Then yesterday we dwelt on chapter 24 as presenting the leading patriarchal thought in Abraham. He is occupied as a father with Isaac, and with a view to the bride for Isaac. What was mainly in mind was to show that in the economy into which God has come, the Father takes prominence, as it is said, “to us there is one God, the Father”. The Son and the Spirit also have part in the Deity, but take a subservient place in order to carry out the divine thoughts and make them effectual. It was remarked that Abraham represents the Father’s activities in relation to Christ and the assembly. It was urgent, but the idea of the “oath” is added, requiring that his servant must not take his son Isaac out of Canaan, but that the bride must be sought and brought to Isaac into Canaan. What was stressed was that Canaan represents the hidden side of the position; Abraham being seen as presenting figuratively the God of the heavens and of the earth, but that Christ, from [p. 280] the point of view of the truth presented there, is to be regarded as in heaven, as indigenous to heaven and, as there expressive of the divine counsels for Man. Then the saints as the assembly are brought to Him in the power of the Spirit, in mind and affection answering to the position He is in. Then, as Isaac led Rebecca into his mother’s tent, and loved her, he is to be taken account of thus as representing a testimony, namely, of the One who has a wife here, who is subservient to Him in whatever is needed on earth; that is, of course, Christ and the assembly. That is the substance of what we had yesterday.
Now we have to consider the patriarchal teaching as seen in Isaac. It will be observed that in the last scripture read, the idea is cumulative. Jacob says in blessing Ephraim and Manasseh (verse 16), “and let my name be named upon them, and the name of my fathers Abraham and Isaac”. So that the patriarchal instruction from Abraham to Jacob is cumulative, and all comes down in the blessing of Ephraim and Manasseh. The suggestion now is to consider Isaac, as to what feature of the fatherhood of God is typically set out in this patriarch. In this connection what has been stated in the New Testament is that “Isaac blessed”. “By faith Isaac blessed Jacob and Esau concerning things to come” (Hebrews 11: 20). I thought Genesis 27 should be considered a little, before we proceed with the other passages, as indicating certain features of fatherly activities, not, as in chapter 24, to procure a bride for a heavenly Christ, but to convey blessing. For blessing is imparted to the two brothers, although the element of love between them was absent. The suggestion is what God is in grace in our dispensation, seen in blessing, notwithstanding the incongruity, in the absence of love, as if the blessing might induce what was lacking; that the influence of the Father might work thus, for the Father’s name stands only in connection with grace and love, not with judgment (John 5: 22).
[p. 281] Another thing that comes out in chapter 27 is the energy seen in the object of counsel; for it is in this connection that we have that remarkable statement in Romans 9: 11, 12, that the principle of election must stand, that all must make way for the establishment of the principle of election. So we have the energy of faith, although the circumstances were not in keeping, yet the energy of faith secured the blessing. Another great point to consider is the presence of hatred, a brother’s hatred; suggesting, as we might say, the difficulties of natural relationship, for very great difficulties indeed, in the things of God, arise from natural relationships, which often hinder us. We have in this chapter the energy that secures the blessing in spite of that hindrance.
WJH You mean the energy of Rebecca, that would at all cost put what is spiritual first instead of what is natural?
JT That is what is seen here, because natural relationships, in which connection there is almost sure to be a worldly element, are a very great hindrance amongst the people of God, to our laying hold of our proper spiritual heritage.
HM Is the fact that all these things took place generally in the last days of the patriarchs’ lives, a suggestion of the precious things that the Father is bringing to light in the last days?
JT That is a good suggestion. Connecting all the ministry of Christ, as He takes account of the days in which we are, with what we get in these patriarchs is very encouraging, and shows how God reaches His thoughts at the end. This is especially seen in Jacob, whose faith really exceeds all that preceded, in that he “worshipped on the top of his staff” (Hebrews 11: 21).
Ques Does Isaac’s blessing of Jacob, referring to God giving him of the dew of heaven, suggest that if we reach the heavenly position we are under constant heavenly influences?
[p. 282] JT That is the thought in Isaac; he is typically in the heavenly position. In him we do not see the energy of responsibility exactly he represents the position rather; the heavenly side is stressed, and Isaac says, “God give thee of the dew of heaven”. It is the first thing he mentions, and we know from Psalm 133 that unity among brethren is good and pleasant and is like the dew of Hermon. It descends upon the mountains of Zion, it is an allusion to the Spirit coming down and freshness coming into view, tending to promote brotherly unity. So that with the energy of faith amongst us laying hold of the thoughts of God, these conditions would promote brotherly unity.
NBS Does the reference to the smell of his clothes suggest that there are conditions that can be blessed?
JT Manifestly it is the field already said to be blessed, but the blessing is great potentially; that is, there are great possibilities to be worked out.
EESL Is the faith of Isaac, spoken of in Hebrews 11, evidenced by his placing the dew of heaven before the fatness of the earth? One would hardly have thought that the blessing in a general way was of faith, inasmuch as he was under a misapprehension. I thought perhaps the priority he gives to heaven over earth was the evidence of the state of faith.
JT No doubt the allusion to heaven is in keeping with what he represents; he is the heavenly man. Abraham has precedence of Isaac and Rebecca, meaning that God the Father has precedence of Christ and the assembly in heavenly relationships, which we had yesterday. It comes out in the ministry of the apostle Paul. Isaac is the heavenly man, but in relation to the present dispensation, so that it is said he blessed both Jacob and Esau; grace reigning, notwithstanding the incongruity in the want of love; that is the thought. God would make the best of the position; the knowledge of God as Father implies the very best that can be made out of the position.
FWW [p. 283] Would that in any way suggest the advantage in testimony that the presence of the assembly is as upon earth now, towards the world?
JT It would; it reflects the mind of heaven. The want of love between brethren is overridden by the greatness of grace as revealed in the name of the Father. John enlarges on it in his gospel, it is constantly “the Father”, or “my Father”. It is not our relationship to Him, but the question of the Deity in the exercise of grace, and so the Lord at the end says to His disciples, “as the Father sent me forth, I also send you. And having said this, he breathed into them, and says to them, Receive the Holy Spirit: whose soever sins ye remit, they are remitted to them; whose soever sins ye retain, they are retained” (John 20: 21 - 23). The commission is very broad, and the Lord’s confidence in the disciples is expressed in it; the Lord undertaking to support them in the exercise of their forgiving ministry; adding, of course, “whose soever sins ye retain, they are retained”. But the prevalent thought is the spirit of grace; and that is what continues throughout the dispensation.
JDU Are you meaning Jacob and Esau in the natural relationship, or as representing them as brethren, in the spiritual relationship?
JT Typically they represent the public position in christendom. Blessing marks the divine attitude towards all.
SCD Jacob gets the kiss and Esau does not, does that go with what has been said?
JT It points to the place Jacob had, according to the passage alluded to in Romans 9: 10 - 13, which would definitely help us. It says there, “And not only that, but Rebecca having conceived by one, Isaac our father, the children indeed being not yet born, or having done anything good or worthless (that the purpose of God according to election might abide, not of works, but of him that calls), it was said to her, The greater shall serve the less:
[p. 284] according as it is written, I have loved Jacob, and I have hated Esau”. The kiss of Isaac, now that he is on the line of faith, according to Hebrews 11, undoubtedly contemplates the place that Jacob had in the mind of God; evidently he was loved. It is said later, in Malachi 1, that God loved him, but already it says that Rebecca loved Jacob, she understood his place in the mind of God. The terms of the blessing are: “God give thee of the dew of heaven, And of the fatness of the earth, And plenty of corn and new wine. Let peoples serve thee, And races bow down to thee. Be lord over thy brethren, And let thy mother’s sons bow down to thee. Cursed be they that curse thee, And blessed be they that bless thee”. That is what is in mind in christianity, the blessing of God as Father. That is real christianity; which subsists and will go through.
ESW Is your thought that as we take up and enjoy the spiritual blessings of christianity, what is natural will be overcome in our meetings?
JT That is the thought, the one really blessed is furnished with the means of overcoming.
WJH So that even an enemy of Jacob gets blessing according to Hebrews 11.
JT What can be more conducive to love and unity amongst us than the knowledge that the blessing is common to the dispensation? It helps greatly in the deliverance of those in the religious organisations around us.
WJH So that one of the lovable features of Jacob is that he set a great value on divine blessing.
JT That is what this chapter brings out; it is the energy that would have the blessing, and then the great principle governing the position, that the brother who is hated is blessed too. So that that brother may have at least the idea of blessing, and it ought to induce in him love, instead of hatred; thus there is nothing more important than to maintain the thought [p. 285] of God as Father, not exactly in relation to ourselves as Father, but that that Person of the Deity stands in the economy in that relation; and of Him, the Father, it is stated expressly that He does not judge; we are thus impressed with the thought of grace. Grace reigns through righteousness, but in the Father you are impressed with the thought of the dimensions of grace, even to the brother who does not love and who ultimately is hated. If he continues in the absence of love and in his hatred, then he is hated of God, for it is said in Malachi 1: 3, “hated Esau”.
HM Isaac invited Jacob to come near and kiss him. Does that suggest that the supreme blessing comes to those who are in nearness, and who are responsive?
JT Quite so. Then the smell is another thing. The kiss is one thing, and the smell is another; bringing out what is there in Jacob. There is nothing of that in Isaac’s remarks to Esau; the smell is not there, the brother who hates has no smell that can be valued. We often see that kind of thing; the root of the matter is in a person, and you can rely upon him; but if there is no root then nothing can be expected for God.
ESW While blessing characterises the dispensation, it has to be taken up.
JT Exactly. That is what comes out in regard to Esau, he neglected the blessing; he sold his birthright. He sought it afterwards, but found no place for repentance.
EE Would you say a further word about the smell? It seems to have a distinct place here in connection with the blessing coming forth; the smell of his clothes, the smell of his son, and the smell of the field.
JT “He smelt the smell of his clothes, and blessed him, and said, See, the smell of my son is as the smell of a field which Jehovah hath blessed”. The field is mentioned as a metaphor to show that there are [p. 286] great potentialities, and this would be very intelligible to Jacob; suggestive of great things to be developed on the principle of life. Of course, the whole scheme of Scripture has this in view, looking on to Christ. That is where the fruitfulness lies.
Ques Is that why it speaks of Him buying a field because of the treasure that is hid in it?
JT Well, that is another view; here it is peculiarly the agricultural thought, the great possibilities indicated by the smell of Jacob, who was blessed of God.
Ques Does the smell of the field suggest the bringing in of the world in reconciliation through the death of Christ (Romans 11: 15)?
JT Well, there it is merely a provisional thought; it does not mean that the world is essentially reconciled, but that God is now regarding it in that light in view of the preaching of the gospel, though it will not be always so regarded. In Genesis 27 Jacob himself is the field; he is the field as essentially blessed of God; it is not a provisional field, it is the field in which are worked out the great thoughts of God in love.
WJH Do you think the smell of Jacob arises out of the discipline and pressure that he goes through. Is it not that which produces the smell in the saints?
JT Yes, all this will be worked out; it is really a potential position here, because he is just a lone man, but wonderful things are to be worked out in him in a living way, and that is really what is in mind. Isaac is the father, that is, he represents God in this sense, having power to bless, and having power to “smell” spiritually. For it is not the natural here; he is now acting in faith, and discerns the divine smell, and it is prophetic, showing what will be worked out in life in this man, hence later it is said, “I loved Jacob”. God had really been loving him all the time and working out His thoughts in him.
GAvS What would be suggested by Isaac saying to Jacob “Come near, now, and kiss me, my son”?
JT It is the divine thought; God calls us near to Him, and addresses us as sons. It indicates what we are called into, the nearness of sonship; and the kiss as we know expresses the affections of the Father. In Luke 15 the Father covered the returning son with kisses, which is just to suggest the same thing.
CSS Is the smell filling the house at Bethany indicative of those who have crossed over from that which is first — the natural — to that which is spiritual?
JT Yes, it must be so; that is one great principle running through all this matter; that which is first is not spiritual but natural, afterwards that which is spiritual. Jacob represents the spiritual, Esau the natural, which is superseded.
LJT Would the reversal in the blessing indicate that the dew of heaven is put first in relation to Jacob and second in regard to Esau?
JT Yes, what shows how the truth was taking hold of Jacob spiritually, is that he crossed his hands knowingly in regard to Ephraim and Manasseh; he puts the second before the first.
ESW Is your thought that in order to arrive at the assembly in a living way in these last days, we must appropriate the blessing proper to it?
JT Yes, and to see that the principle of blessing applies to those who may be opposed to us, though still in the relation of brethren; the blessing applies to them. What they do is another thing, and that is what the second blessing implies. The principle of blessing is there in regard to Esau, for the Spirit of God says that Isaac blessed both Jacob and Esau concerning things to come. Now what is said of Esau first, is as to his dwelling, that it will be a rich place on the earth. That is, he will be in the realm of the Spirit; although he is such a man as he is, and the dew of heaven too is there for him. Yet he would live by his sword, and would serve his brother. Then “[p. 288] when thou rovest about ... thou shalt break his yoke from off thy neck”, that is, he would prove himself lawless. That is the way it seems to me, according to the record of the historical facts concerning Esau; that the character of the brother who does not love works out. The blessing is there, but then the facts also are there, and they bring out what he is, that he is not a subject man: he breaks off the yoke that God imposed upon him.
As regards the next chapter, we have the patriarchal thought; the Father’s thought, in regard to Jacob’s marriage; that his wife also must be of his own kindred, so that the fatherly thought is again expressed in considering for those in the place of blessing.
WJH Could we have a word as to the meaning of Abraham’s wife, and Isaac’s wife, and Jacob’s wife, all having a common lineage with their husbands? It is remarkable that in the Song of Songs the spouse is said to be the sister, and Abraham says of Sarah, “She is my sister”, and so with Isaac and Rebecca. There is the lineage there before the marriage tie exists. I think it would help us to see what that really means.
JT From a practical point of view, it means as regards literal marriage, that the sister must come before the wife, or marriage cannot be “in the Lord”. On a higher plane, as we had it yesterday, the allusion is to the assembly viewed as the spouse of Christ, that she is of His own family or lineage, meaning that she is the fruit of the work of God, and thus of divine worth. It is on a higher plane, of course, but there is instruction in it in a practical way in regard to marriage which ought to be observed. Because the enemy gets great advantage in a brother or sister forming an alliance with one who may not be born of God, or whose birth is cloudy. Such marriages are mixed and the fellowship is compromised.
CD Is not Rebecca’s concern in regard to the daughters of Herb, as expressed in the last verse of chapter 27, significant?
JT Yes, she says to Isaac, “I am weary of my life because of the daughters of Heth. If Jacob take a wife of the daughters of Heth, such as these, of the daughters of the land, what good should my life do me?” It is the experience that the saints have really, for Rebecca may be taken to represent the mother side; the assembly viewed in that way. What sorrows we have to endure because of brothers and sisters forming marital alliances with persons whose divine origin is questionable, or even non-existent. Even if they have the experience of being born of God, if they are not in fellowship they have not committed themselves to separation from worldly associations. Thus they cause the assembly great grief of mind.
GAvS Would the idea of brother and sister mean something more than merely being in fellowship outwardly, but carry with it the apprehension of a divine link formed primarily, so that sister comes before the bride?
JT Quite so. There are two lines running through, the first is the birth; the family link conveyed in the sister, but then there is the fellowship as well. Otherwise if there be not the fellowship, if they are not in the fellowship truly, then the marriage cannot be “in the Lord”.
FWW Does Jacob’s doing of this support what you are saying in that way? In chapter 24 it is Abraham’s servant who is instructed to take a wife for Isaac, but in chapter 28 it is what Jacob does himself.
JT I think that is right, the comment is that he “fled into the country of Syria, and Israel served for a wife” (Hosea 12: 12). I think it is the practical side; it is the brother finding, as it says, He that finds a [p. 290] wife finds a good thing. On the spiritual side, he represents, I think, Christ, not as remaining in heaven, but representatively coming out into the gentile world to seek His bride. That is especially seen in the energy of the ministry of the apostle Paul, who says that “I, from Jerusalem, and in a circuit round to Illyricum, have fully preached the glad tidings” (Romans 15: 19). He also tells us of his sufferings. Jacob, too, had experienced his.
Rem Isaac’s concern as to this link is an evidence that it is the generation of faith that inherits the blessing.
JT Well, you can see that. Isaac says, “Arise, go to Padan-Aram, to the house of Bethuel thy mother’s father” — not Laban, but “thy mother’s father”, the patriarchal side is in mind, “and take a wife thence of the daughters of Laban thy mother’s brother. And the Almighty God bless thee, and make thee fruitful and multiply thee”.
Rem So that the position is clearly set out; on the one hand the Father’s thoughts go through, and on the other, the object of the blessing is obedient.
WAJ Is the groundwork of the lineage and of the marriages of Isaac and Rebecca, and Jacob and his wife, based on the change of names of Abraham and Sarah?
JT I think so; the root is really there. The change of the name to Abraham being an extension of Abram. Abram was high father, meaning moral elevation, which is proper to a father, the head of a family. Abraham is the father of a multitude. Sarah too is the princess. It is just the extension of what there is in the root, but established in chapter 17, and circumcision maintaining it. Circumcision was given as a covenant with the change of name, and shows how what the name signified was to be maintained; so that the posterity can say, “we are the circumcision, who worship by the Spirit of God ... and do not trust in flesh” (Philippians 3: 3).
[p. 291] Now, as to the last chapter we read. As we have already remarked, Genesis 48: 16 shows that all we have had before us is cumulative and culminates in Jacob. He brings down the name, “my name ... and the name of my fathers Abraham and Isaac”. There seems to be a remarkable connection there with this verse and Matthew 28: 19, “baptising ... to the name of the Father, and of the Son, and of the Holy Spirit”. Viewing all these patriarchs typically in connection with these activities, we can see the full testimony to the idea of the Father in the names of the three.
ESW Do you mean that the Father’s activities in blessing are exercised today by the Holy Spirit?
JT Yes, and they are made effective by the Son as over the house.
Rem So that in the thought of Abraham, Isaac, and Jacob, the full blessing of the position is before us.
JT Yes. Then the sovereign way of divine action and the intelligence with which Jacob puts Ephraim before Manasseh, and lifts both to a status they had not previously had. I think we ought to observe that, as entering into this part of the subject, the coming into a status that had not been enjoyed before.
WJH Do you suggest that the Father is known in such activities as lifting us out of one level and putting us on to another?
JT Well, I think that in a practical way is what is going on. God is helping the brethren into the thought of sonship; of course it has been known, but it is now stressed. Then the full, divine number is retained, the number twelve, which is administrative order and fulness (See chapter 49).
JDU What is the thought then of the multitude, also the fulness of nations? Is that productiveness for God?
JT Yes, and of His quality. Such a family, such a multitude of men to be treated in this way, lifted [p. 292] sovereignly according to all the affections of a Father. It says, “Israel beheld Joseph’s sons, and said, Who are these? And Joseph said to his father, They are my sons, whom God has given me here”. Now Jacob had said of them in verse 5, “thy two sons, who were born to thee in the land of Egypt ... shall be mine: Ephraim and Manasseh shall be mine, as Reuben and Simeon”. I think that is very beautiful, it is typically full of blessedness; the Father’s love enters into it. Jacob says: “they shall be mine”, and in this elevated place of sonship, “as Reuben and Simeon”.
GAvS Is it that they are transferred from Egypt to heaven?
JT In that typical sense, that they have the full status of the family, of sonship.
ESW Is this being worked out by the Holy Spirit in these closing days?
JT I think so. One of the greatest features of the revival of our days is sonship, involving the Spirit of it now. God has brought it before us more fully lately, that the brethren may lay hold of it. What could be more precious to the heart than the Father’s voice saying, “they shall be mine”? What an elevated status!
GCH Does predestinated to sonship express the thought?
JT Exactly. That is being worked out in a practical way, that persons who have not enjoyed this favour are being brought into it.
FWW “The wind blows where it will” (John 3: 8). Is that the idea?
JT That is the principle of sovereignty, only the Father’s voice is so much more delightful than the sound of the wind. The wind blowing is of course the power that works in us, but now you have the voice of the Father saying, “they shall be mine”.
WJH Sonship was Joseph’s, was it not, in an absolute and peculiar way? These affections were Joseph’s, because Jacob loved Joseph, and now he elevates these two on to the same platform as Joseph.
JT Quite so, and then an immense multitude in prospect, as it is said later, “let them grow into a multitude in the midst of the land!” Then in verse 20: “he blessed them that day, saying, In thee will Israel bless, saying, God make thee as Ephraim and Manasseh!”
FWW Does this come in as the fruit of the sufferings of Christ typically, these two having been begotten in Egypt at the time of Joseph’s sorrow and rejection? Jacob now claims them and says, “they shall be mine”. Is that the truth of sonship coming out as the fruit of suffering?
JT That brings in a collateral line of thought in these chapters, that is, that typically Christ came into Jacob’s family when Joseph was born. It was then that Jacob proposed to leave Padan-Aram and to go back into Canaan; suggesting the thought of Christ coming in, and the place that is proper to Christ, that is, Canaan, His own country. Then in chapter 37 we have Christ seen in Joseph as peculiarly loved by his father. “Israel loved Joseph”, and “These are the generations of Jacob, Joseph”. No other generation is mentioned until Joseph is owned, indeed owned by his brethren, and after that we have the others. Then this chapter 48 presents the elevating of the sons of this loved one, that is, those he had begotten in his affliction. God gave them to him, as he says, “here” in the land of his affliction; these are now elevated to the position of sons.
WJH “As Reuben and Simeon”, not exactly as Joseph. Do you think that suggests the peculiar place of sonship that Christ has, but we have sonship as Reuben and [p. 294] Simeon?
JT Quite so, members of the family. The first thought of God is that of the family, because Reuben means “see, a son”, that is to say the thought of sonship in the family is set forth in him. Joseph accentuated the thought, as coming in, especially as lovable and loved of the father.
JDU The Lord says in John 14: 23, “If any one love me, he will keep my word, and my Father will love him”. Is that connected in any way with what you are saying?
JT One proves oneself lovable in that way. John’s gospel does not really present sonship to us, but it presents that which is morally in keeping with sonship, that we keep the commandments, and the word. Sons are marked off in that way. Sonship is more properly presented in Joseph. It was seen first in Isaac the heavenly man, then of course Jacob was a son. But Joseph as the son of love, suggests Christ in a personal way. He was loved of his father, and invested with a coat of many colours, and that is why his brethren hated him. Joseph presents that side of the truth. Then there were his sufferings, and his begetting sons in the land of his strangership, suggesting heirship, and then their elevation to the full position of the family, that they did not enjoy before.
GCMcK Joseph brings them out from between his knees, would that suggest that they have been under the formative influence of Joseph?
JT A very good touch, how well cared for they were, and now are embraced by him who typifies the Father, and elevated to the status of his family.
WJH Would you outline the three distinct patriarchal features?
JT Well, the first is the Father seen in Abraham. In connection with him there is illustrated in Abraham’s servant, in Genesis 24, the thought of the Spirit coming out from the Father; Christ being in heaven. That is to say the land, and the assembly is brought [p. 295] to Him there, as seen in Rebecca being brought to Isaac in the land. Thus the highest thought of the dispensation is introduced first. Then Isaac, the heavenly man, conveying the thought of the whole dispensation in blessing, both towards them that love — Jacob — and them that do not love — Esau. It is the whole dispensation that is in view, the blessing tending to promote love and unity. Then in Jacob, the continuation of the blessing carried down from Abraham and Isaac, growing into a multitude in the midst of the land. Finally culminating in spirituality at the end, the great spiritual thought of the displacement of the first and the establishing of the second (Genesis 48:14). The great spiritual family of God, the great result of the testimony — the thousands of Ephraim and Manasseh — come in on that platform. I think this is what is in view in the last days, a great triumph morally, God bringing us to this platform, and to the spirit of worship as suggested in Jacob worshipping God at the end.