NOTES OF READINGS AND ADDRESSES, LONDON, MAY, 1922 - READING (3)
NOTES OF READINGS AND ADDRESSES, LONDON, [p. 36] MAY, 1922 - READING (3)
Luke 14: 15 - 24; Luke 15: 11 - 32
JT It would help if we kept in mind that in all that may come before us this morning the house of God is in view. From chapter 8 we see how the transition came about from Jewish circumstances to the house of God as we have it.
DLH Might I suggest that for the benefit of those who were not here yesterday, you would give an outline of what we had.
JT At our first reading we dwelt on chapters 1 to 4, especially on the circumstances connected with the Lord’s birth, showing how the thread of the testimony was carried through from the outset — from Adam. The priest who ministered in Luke 1 was of the house of Aaron and carried on his ministry in the order of his course according to David’s appointment, thus linking on with 1 Chronicles. Then we saw that in the temple Simeon represented the new order of priesthood, connected with the present time. That order of priesthood lies in the possession of the Spirit of God. Simeon comes by the Spirit into the temple, and receives the Child in his arms, and indicates the mind of God in regard to the Child — what was to be set forth in Him. Then we saw that Anna was the counterpart of Simeon, speaking of the Lord to all those who looked for redemption in Israel, the testimony being thus carried forward in priestly hands — the persons employed being marked by heavenly grace and moral beauty. Then in chapter 3 the Lord comes into evidence, as baptised and praying. The Spirit descended upon Him at that moment, as if God would recognise the order of manhood that was seen there — recognising also what He had been under God’s eye as growing up; because it says,
“[p. 37] In thee I have found my delight”, meaning that God found there what could not be found elsewhere. It refers, therefore, to what He was as Man. God found His delight in Him. Then He is anointed for service, and in the synagogue of Nazareth He exhibits the grace that was becoming — the grace in His own Person and the manner of His communications — to the great service entrusted to Him.
In chapter 5 we saw that He would associate others with Him, and so He deals in grace with Simon. I might remark what was omitted yesterday — that Simon was in partnership with others. There were two boats in the company apparently, and the Lord entered into Simon’s boat and spoke to the crowd out of it. The two boats, I think, refer to what existed in Judaism. The Lord then turns to Simon and says, “Launch out into the deep for a draught”, and the haul was so great that the net broke. Then Simon beckons to his partners; they were acting together, so that both boats were filled and about to sink, as if the Lord would indicate to them that the great result of His ministry must go for nothing if entrusted to such a vessel as Judaism provided. The draught, through the gospel, must be provided for elsewhere. I think that stands out at the beginning of this section, and so the Lord sets about to produce a condition of things that would contain the draught. What the gospel would bring about must be provided for in better conditions than the two boats, and the partnership involved in them, afforded. They were not to be despised, but the net broke and the boats were sinking; so that chapters 5, 6 and 7 would bring about conditions leading up to the new order of things, which was to take form in the house.
In the beginning of chapter 8 we have the result of what we get in these chapters (5 - 7), in that the apostles were with the Lord: He has twelve now who have learned grace through Him. Peter is [p. 38] representative; he learned that he was a sinful man, and came into the light of the gospel. The case of the leper which follows illustrates a further lesson learned by Peter; the paralytic, too, illustrates another lesson, and Levi yet another. Thus there was a building up of grace and truth in their souls, until we arrive at something wholly new — new wine and new bottles; so that the wine — the ministry — is not lost. Hence in chapter 6 He prays all night and appoints the twelve, and descends with them to “a level place”. Chapter 6 is to form the new bottles. In chapter 7 you have the grace of God affecting the centurion’s bondman, the widow of Nain, and the woman of the city who was a sinner; in the woman the full effects of grace are seen. She loved much because of it, and in loving she had substance. Those that love wisdom inherit substance; Proverbs 8: 21. That leads onto chapter 8, where certain women were with others in company with the Lord and ministered to Him of their substance.
Then He introduces the parable of the sower. All this is leading up to the house.
EM Does the house present the new conditions which were referred to?
JT Yes. The Lord introduces the parable of the sower, implying that there is to be a new crop. What belonged to Judaism was not to be despised, but it is carried over in an administrative way. He does not carry the boats over, but He carries over the persons; they are now constituted twelve apostles. He secures an administrative company out of Judaism, and they are associated with Him in an administrative way. He has taken with Him what belonged to the old order of things, but not as it was; He has taken it over wholly in accord with Himself, that is, it is made new, so that He has got what was of the old with Him, but on a new principle. Now that intimates that there is going to be a new crop, so after the [p. 39] sowing you have the brethren (verse 31). The brethren are those who hear the word of God and do it. That is the principle — the new crop is the result of the sowing.
Ques Is the parable of the sower connected with the kingdom or the house?
JT It is the kingdom, but with the house in view. Then He goes over to the other side of the lake. The brethren have to learn that they must go to the other side. What do you say about that?
JBC-l That is right. Would you mind opening it out a little? Have you in mind the interests in relation to the house as such? House interests are not local.
JT One of the greatest lessons is for brethren to go to the other side. We must learn what is elsewhere, otherwise we shall be too local. In going to the other side you get a fresh apprehension of Christ. Then the demoniac comes out of the city; the Lord does not find him, but he meets the Lord. This is in keeping with the sowing, which produces spontaneous results. The needy one meets the Lord; then he is found with the Lord, sitting, clothed and in his right mind. It is the public result.
EJMcB A striking statement in regard to the demoniac was that he did not abide in the house.
JT And wore no clothes — a shameless state of things, reminding us of the influence of the city upon the young, and indeed upon men generally. In the demoniac recovered you have what is outwardly right; he is sitting at the feet of Jesus; it is a public position; and he is clothed and in his right mind. It is the public effect of the ministry of the kingdom. God prepares His work without and afterwards builds His house; Proverbs 24: 27.
JBC-l Do you suggest that in connection with the demoniac, under the Lord’s ministry he became the delineation of the truth — one of the [p. 40] features that Paul makes much of in his epistle to Timothy, that he himself is a delineation of the truth to those who were about to believe?
JT Quite. So that they come out to see the Lord and find the man “sitting, clothed and sensible, at the feet of Jesus”. Then we have the case of the woman with the issue of blood, and the daughter of Jairus. The Lord brings in a principle in connection with the latter that she is to be given “something to eat”. The question of food arises in connection with one brought from the dead; she is to be sustained in life by food.
Ques Is this the effect that is suggested in regard to the position on the other side?
JT Yes. In chapter 8 we have man under the direct power of Satan — the demoniac; man suffering from sin dwelling in him — the woman with the issue of blood; and man under death — Jairus’s daughter: all these results of man’s disobedience are met in grace by the Lord. Then the apostles are sent out (chapter 9), and they return to the Lord, and He takes them aside, so that they might be with Him in quietude. The crowd comes, and the question of meeting the situation arises, and the Lord says, “Give ye them to eat”. It is assumed that they have got something now, so they are directed to feed the hungry multitude.
RB Why was the decline of the day referred to before the feeding of the multitude?
JT The declining day meant fatigue for them, and I suppose they considered how little opportunity there was to make the provision; they were governed by natural considerations. They had no idea as to how the thing would be met.
WL Would it suggest our present position as in the end of the dispensation?
JT I suppose so. The Lord’s direction tested the disciples; they were now to understand that they [p. 41] had something, but their answer shows that in their apprehension they were not yet out of Jewish circumstances. The new day had not yet dawned for them. But the Lord says, “Give ye them to eat”. I mention this incident particularly because in feeding the crowd He brings in a principle that has a great deal to do with the house of God, that is, the division of the five thousand into a hundred companies. It is, I believe, a reference to 1 Corinthians. It is better to have a hundred companies of fifty each than one company of five thousand.
AMH You mean the divine thought of setting in assemblies, so that the principles of the house of God can be worked out there for enlargement?
JT Yes. The principles of the house can be much better carried out in a small company in which each knows the other.
AMH It becomes practically impossible to maintain family relationships such as are suggested, for instance, in Peter’s epistles, in a large company.
PL The “Preacher” in Ecclesiastes refers to the forming of assemblies. (See note on Ecclesiastes 1: 1.)
JT I think Paul is the great “former of assemblies”, so that after his three weeks’ visit to Thessalonica, he writes to the saints there that they “became followers of the churches of God which in Judaea are in Christ Jesus”. They learned what it was to go over to the other side; they overcame national and local prejudices. They went to Judaea for their model; they imitated the assemblies of God there; 1 Thessalonians 2: 14.
AMH By going to the other side, do you mean that they were following divine operations, wherever they were taking place?
JT Yes, even if national sentiment might be against them. He does not say, however, “Ye became imitators of Jerusalem”. They discerned the nature of the divine economy [p. 42] in this respect; it took form in assemblies, not in a metropolitan centre.
AMH That is important. As to food, what is the difference in thought between the feeding of Jairus’s daughter and the feeding of the multitude?
JT In regard to Jairus’s daughter. He commanded that something should be given her to eat. It would be the parents’ responsibility. The need of being sustained by food in the circumstances in question was urgent. The food in chapter 9 comes in in an administrative way. The word was to the twelve (verse 12).
AMH The setting of assemblies is very important from that standpoint, so that all may get food.
JT Yes, and get it in a family way, not as a charity organisation. We are set in relation to one another as knowing each other. “Let Reuben live, and not die, and let his men be few”, that is, “easily counted”. You can easily count by name a company of fifty.
PRM Would it be different from Mark, where it says they sat down in ranks by hundreds and by fifties?
JT I think Mark would have reference to the Jewish feature; Matthew and Mark have reference to the administration of the twelve. There can be no doubt that there were large numbers in Jerusalem, but Paul brings in assemblies, and Luke is in line with Paul. The hundreds might refer to the saints in Jerusalem. There was a vast number there. James says, “Thou seest, brother, the myriads of those that believe”. Fifty might refer to the assemblies in Judaea. A large number is apt to become a congregation, and the truth of the house of God in its practical working may thus be lost. In a large company you are apt to get assembly responsibility in the hands of a few — a sort of central committee.
EJMcB Does not Timothy rather follow out that difference regarding the question of Luke and [p. 43] Mark? Luke was with Paul, but Mark was profitable for ministry. No doubt you can exceed fifty in regard to ministry, but it is difficult to work out church principles if you have a large number.
JT It is indeed. You might speak to any number if your voice would carry. When you are lecturing, for instance, it is to a congregation, not to an assembly. But an assembly means that each one in it is responsible, and supposes intelligence as to what is in hand.
EJMcB The child, being in the house of Jairus, is fed parentally, but when you come to the fifties, they are fed, as it were, administratively.
JT As to the former, the need is emphasised; it corresponds with John’s ministry. But we do well to take note of this principle of administrative order, because in Luke we may be sure that this incident refers to order. That is what he is concerned about in large measure, because he was with Paul and saw how the truth took form. It was in Paul that the word of God was completed, so that his ministry was the last word. He even brings in the Lord’s supper in connection with order. Whoever wrote afterwards, there was nothing added.
PL Does the Lord bring in a feature of the house of God in looking up to heaven? The house of God is referred to as “the gate of heaven”: food supply on the one hand, and lifting up holy hands on the other.
JT Quite. Now He is seen praying. We are coming on to elevated ground; we are really ascending, as it were, to the house in these chapters. Think of a Man who could do all these things, and yet He is seen praying! Presently we come to the desire on the part of the disciples that He should teach them to pray (chapter 11), but here He is praying alone (verse 18), and He raises the question, “Who do the crowds say that I am?” Then, “Who do ye say that I am?”
JBC-l Is that instituting the glory in connection with the house of God? I was thinking of what you get in the Old Testament, the house built by Solomon in the greatness of his person — the glory came into the house and then Solomon prayed.
JT So that the house is marked by prayer. It was said that it should be called a house of prayer. 1 Timothy is the epistle that regulates the house; it enjoins prayer, and in prayer that proper adornment of men lifting up holy hands, the women to be adorned with modesty and discretion.
Rem “First of all” — it is given the first place.
JT Quite so.
Ques Would what you are saying now be linked with 2 Chronicles? The house is introduced there at the outset.
JT Yes. Now they have got to answer His question, “Who do ye say that I am?” He has been doing wonderful things, but He is still praying. Peter’s reply shows how he had taken in the truth according to this gospel. He says, “The Christ of God” — not simply the Christ, but the Christ of God.
JS Why do you make that distinction?
JT Because it brings God in; God had visited His people in this anointed One. It is not simply that He does things. “The Christ” is generally the One who will effect everything, but He is God’s Christ — the Christ of God.
PL Is He the true David, the Anointed, gathering the materials of the house?
JT That is just the truth of it.
HD'AC Jesus was anointed by God. No human hand was upon Him in that anointing. Antichrist will be anointed by man; he will be man’s Christ, but Jesus is God’s Christ.
JBC-l Speaking of the fifties, I think there [p. 45] may have been a fear that in the handling of matters something might be lost, in the sense of loss of direct control; but does not the understanding of this gospel prove that the reverse is the case? The Lord uses the disciples in administration, yet it is quite clearly the administration of the Lord Himself.
JT Quite. But it is to those who “in every place call on the name of our Lord Jesus Christ, both theirs and ours”. It is His doing, but He is pleased to operate through little companies all over the world.
Rem In that way no room is left for independence.
Ques Would not there be sufficient in each company, so that all would be satisfied?
JT Yes; but all given from one Shepherd; Ecclesiastes 12: 11. Now another thing comes out after this, that He is praying on high. “He went up into a mountain to pray”. What is impressed upon us in approaching the house is prayer. The One who could do all these things and could ascend is praying there, and as He prayed the fashion of His countenance was altered. We should note these continued instances of prayer in the Lord, so that we might be preserved in continuance in prayer and in dependence on God. It is that which the reformers missed; they relied on human support: they accepted the protection of the State. The house of God is to be here on the principle of dependence on God.
Ques Does not the Spirit of God continually call attention to the thought of prayer in Acts, after the house of God had been formed?
JT Yes. They lifted up their voice in prayer to God with one accord, and the place where they were was shaken. That was the answer to this.
HD'AC It is evident that at the last moment of the church’s history we shall need God more than ever. If the Lord prayed so constantly, how it becomes us! We little know what difficulties are in [p. 46] front of us, and we need to be acquainted with God. We are not told what He said, but we do know He was with God. That is a very great point.
JT No combination of circumstances can overcome those who know what it is to trust God. The house is to be sustained on that principle. In Timothy it is said, “the dispensation of God which is in faith” (1 Timothy 1: 4), which has reference to the house; it is sustained in faith, not by any outward arrangement; and if it is in faith, it is to be maintained by prayer and dependence on God.
JRK Would you say that the introduction of “which is in faith” is in contrast to what was set up by Moses which you could see?
JT Yes. Christendom is a denial of that. Faith does not seek publicity, it is concerned about God, and it is no question of what is great publicly. The principles of the house are carried on in those who have faith in God.
Ques How do you allow for the thought of increase?
JT The question is whether we can “keep house”: “He makes the barren woman to keep house”. The great difficulty is in keeping house; this comes before increase. These lessons teach us that.
PRM If a meeting becomes too large we can “swarm”, to use the figure of the hive.
JT Yes. They have done it at — — with evident advantage. If you have five thousand, you have the material for a hundred companies. The Lord has much more delight in a hundred companies of fifty each than in one large company of five thousand.
Ques What do you mean by “keeping house”?
JT Well, the thing is not to become too large. Large companies tend to minister to the flesh. Luke mentions the charge the Lord gave His disciples to make the people sit down in companies by fifties;
[p. 47] and he mentions it for a purpose. I think Paul had that in mind in establishing assemblies.
Ques Would the exercise in regard to Jairus’s household be the preparation for keeping house?
JT I think it would. Before anything was done in that house the Lord ordered that the minstrels should be put out; Matthew 9: 23, 24. Before you can have the exercise of divine power, all these worldly things must be removed. The Lord takes with Him Peter and James and John, and the parents. You do not want a crowd; you want those who have a direct interest, and who are spiritual. If one has not a direct interest in the house of God he is not in fellowship, nor is he fit to be. Housekeeping in the house of God is the maintenance of the holiness and order suited to it. Increase comes to those who know how to keep house; Psalm 113: 9.
Chapter 10 brings in a new thought — that whilst the Lord would have the saints to know Him as in prayer and to have the housekeeping principle, yet the cities are all to be visited. We are not to be contracted, living on ourselves; so He appoints seventy others also, and sends them out to the cities that He was about to visit. “Into every city and place where he himself was about to come”. Now the question arises, If I am to go out and the Lord is to follow me, what is He to find after me? Supposing you go to the cities to minister and the Lord comes after you, what does He find? It is a very great test. We can generally find what a brother is by the effect of his ministry; and the Lord comes to find out what the effect is. Paul tells us about his circuit — “From Jerusalem and in a circuit round to Illyricum”. We may be assured the Lord would approve what He found after Paul, for he fully preached the glad tidings of Christ; Romans 15: 19 - 21.
PL Is that like John the baptist preparing the way of [p. 48] the Lord?
JT The same thing in principle. The result is “Christ among you”, Colossians 1: 27. But how could Christ be among the Gentiles if Paul had not come first?
Rem In following up His servants, would not the Lord expect to find the enemy dispersed and Himself introduced?
JT Yes.
HFN Is that in view of the ark getting its place? Do the seventy in that way prepare hearts for the reception of it?
JT I think they do. That was the commencement; they were to go before Him, “where he himself was about to come”.
HFN Is not the appointing of seventy others a greater thought than the twelve — something greater than what is merely administrative?
JT I think it is illustrated in the ample provision you have in Paul’s ministry. The number — seven times ten — suggests the combination of spiritual power and human responsibility.
PL Would it be the Spirit in energy and perfection?
JT Yes; like the seventy palm trees. Now they return (verse 17) and they have been very successful, but the Lord says in effect, That is not the point; you must not dwell on your success. He says, “I beheld Satan as lightning falling out of heaven”. That was a great result, greater than what they had spoken of. We have to measure what result we may have with the result we see in Christ. Then He says, “Rejoice that your names are written in heaven”. That is another great element in the house of God; those who form it are the assembly of the firstborn ones whose names are written in heaven — the true Levites. The house of God is heavenly, composed of those who have a place in heaven. It is the greatness [p. 49] of the position on high that enables us to be lowly and little here for the Lord’s sake.
DLH What is the idea of lightning? Would it be the suggestion of public expulsion?
JT I think it refers to the rapidity and force with which he is cast out.
DLH Yes. The Lord uses the illustration of the lightning in connection with His own coming as Son of man, that everybody will see it. Is there any such idea here?
JT There may be that, but I think He has in view the force of the fall.
Now the next thing is, who is one’s neighbour? Then following upon that you have the formation of the new priesthood — the priestly element. We have to go over the ground rather quickly, but it is well to get the links, because we have to know how priesthood is formed. The heavenly side of our position is in view in these chapters. Priesthood is seen in Mary sitting at the Lord’s feet; she is receiving divine communications from the Lord. We must have this to be priests. Then He is again seen praying. Now the disciples have come to value the thing, and one of them says, “Lord, teach us to pray”. The word of God and prayer brought together in this way constitute the priest.
EJMcB I understand you mean that the word of God is more your conscious knowledge of Him, and prayer your spirit towards Him.
JT Yes; the priest has to be instructed: “the priest’s lips should keep knowledge”. He has to know what God is towards man in Christ, and what man is towards God in Christ.
JBC-l So that the priests would be without anxiety and burden.
JT The priest should be free from care. I think the book of Leviticus helps us in that; Aaron says, “such things have befallen me” (Leviticus 10: 19); he [p. 50] failed in carrying out his priestly functions because he was so burdened with cares. Prayer is that which relieves us of these cares, but then we have to carry the cares of others. The high priest went into the presence of God with the names of the tribes on his heart.
EJMcB I like your suggestion, that the thing grows on the disciples. This desire to pray had grown on them.
JT Yes. Then the great result of prayer is seen; the Father who is of heaven gives the Holy Spirit to those that ask Him; chapter 11: 13. It is a priestly company who have the Holy Spirit on the principle of asking. The Lord shows what great results come from prayer. Jehovah said to Moses, “Take the rod ... and speak ye unto the rock”. The great lesson to be learned now is not smiting, but speaking. The rod implies that there is no other.
Ques Is the first step taking the rod?
JT Yes. The priestly rod — Aaron’s rod — had been laid up before the Lord. There was no preference given to it originally, but we read it budded, and blossomed, and brought forth almonds. There was the perfect order of growth; that is the idea in priesthood. There is nothing abnormal there; it is the energy of life, but life according to its kind; the bud, the blossom and the fruit. The Lord says, Take that rod, and speak to the rock. So that you have a priestly company now who possess the Holy Spirit on the principle of asking. The greatest possible thing is given to those who ask.
FHB How does that apply now?
JT If you can get the Spirit, you can get everything else. What will God not give to us in prayer? Every possible exigency that may arise is met by prayer. If the greatest thing in heaven is given to those who pray, why then may we not pray [p. 51] for anything?
JBC-l In Nehemiah you get a great measure of recovery for the people of God. It was brought in by the prayer of Nehemiah; the scripture records that he prayed to the God of heaven.
JT Yes. Then look at Daniel, and see the results. “Fear not, Daniel: for from the first day ... thy words were heard, and I am come for thy words”. God took account of that man: “O Daniel, a man greatly beloved”.
Ques Would you pray for the Holy Spirit now?
JT Not in this sense. Here it is, I think, dispensational. The point is, what is available to those who pray.
Ques Do you look at the neighbour (chapter 10) from the point of view of the house?
JT Well, it is leading up to it. The man that fell among thieves was brought to an inn. We have not yet arrived at the house. We are now, as I said, in the light of the heavenly position; so the Lord says, “The Father who is of heaven”.
GR Would you connect the thought of praying in relation to the Spirit with the Philippians “through your prayer, and the supply of the Spirit of Jesus Christ”? You can always pray for that.
JT Yes, quite. The burden of the house of God is a very great burden, and God attaches great importance to those who have it before them. How are the burdens to be carried and the principles of the house of God to be preserved apart from dependence upon God?
FHB There is a striking passage in Acts 4: “The place in which they were assembled shook, and they were all filled with the Holy Spirit”.
JT Yes; when there is the condition God always comes in. There is Barnabas, too, “the son of consolation”. God not only confirms what was there, but you have the son of consolation brought to light; you may look for that. It was a new link brought [p. 52] in; he is the one that was needed for the moment, and a suited vessel for later movements, too.
HD'AC The answer may not come exactly as or when you expect; but the consolation is there. We often have to wait for God, but God gives some intimation that He has heard, and that ought to be enough.
WGB What was said yesterday in connection with the Spirit being received by people who were praying, connects itself with this, does it not?
JT Quite so. The Lord’s introduction of Saul to Ananias was, “Behold, he prayeth”. A soul often prays before he has the Spirit; there is that sense of dependence on God which God recognises.
Rem Referring to the word of God and prayer: I suppose the word would give me more His mind, and prayer that I express His mind as it is operative in myself.
Ques Do you arrive in this way at the thought connected with the ark of the testimony, when the golden altar was set before it?
JT That is a little farther on. Here the Lord shows the great result of prayer; it is a question of the formation of the priest. The priesthood that is to be in the house is being formed. The Lord shows the great result of prayer; that is the lesson we have to learn.
Rem There was a great result at Philippi.
PL Was the jailor a son of consolation?
JT Yes. And I think Lydia was a great feature at Philippi; Paul goes to her before he leaves. The Lord had opened her heart to attend to the things spoken by Paul — that was to the mind of God; then she receives His servants into her house. The introduction of the gospel into Europe was in connection with a place where prayer was wont to be made. Women assembled by the riverside for this purpose. Lydia was the prominent one.
JV [p. 53] What has been brought before us is really the ascent to the house of God, and that every step of that is characterised by prayer. Is it your suggestion that we should take that to heart?
JT Yes; that is what I was endeavouring to convey, that we might have it before us. Here we have come to where the priestly company is formed, and what is pressed upon us is the great result of prayer. After this, in chapter 11, we have the Lord casting out a demon, and it was said by some to be the power of Beelzebub. The sin against the Holy Spirit appears as the priestly company is indicated. It is the great sin of Christendom; that is the thing to be noted — disregard of the Spirit of God, the attributing of the power of the Spirit to something else. Then chapter 12 is particularly for the disciples, in view of this whole period. “He began to say to his disciples first, Beware of the leaven of the Pharisees”, etc. (chapter 12: 1). The crowds thronged on the Lord, for there were great public results from the testimony. This always contains elements of danger, and hence the Lord’s warning here. He was concerned lest the leaven of the Pharisees should be admitted. This is a danger where there are large numbers. But the Lord warns of exposure, however secret things may be.
RB Why does He address them as friends just at this point? (verse 4).
JT Do you not think that it fits in here? Friendship implies that you are in confidence. As priests we are in His confidence. I think it means that we can be trusted. There are those who can be trusted with divine things.
Ques Do you think that chapter 12 is in contrast with what you spoke of — Aaron being overcome?
JT Just so; and what our brother called attention to is very important; that is, the Lord would [p. 54] have us to be trustworthy. There is not a man living that is to be trusted naturally.
Ques How can you be maintained in trustworthiness?
JT I think it is by continuing in priesthood — the refusal of the flesh. You cannot trust the flesh in yourself for a moment.