THE GLORY OF THE SON OF GOD

^[p. 370] THE GLORY OF THE SON OF GOD

John 11:1 - 5; John 12:1 - 3; Genesis 18:1 - 8

JT We have in chapter 3 of 2 Corinthians, the expression “the glory of the Lord”, 2 Corinthians 3:18 which has reference (which, indeed, we are said to behold) to the administration of the new covenant. Here we have the glory of the Son of God, which is linked up with resurrection — the resurrection of Lazarus, who is one of a family loved by the Lord. So that the glory of the Son of God stands evidently in relation to the family of God. Such a suggestion would appeal to us, as we belong to that family, for John’s gospel contemplates the family. It begins by remarking that the Lord came unto His own, and His own received Him not, but to as many as received Him gave He title to take the place of the children of God. So that the family of God is in view at the very beginning of the gospel, and I think the three at Bethany, who are said to be loved by the Lord, may be taken to represent that family, and so the glory of the Son of God is bound up with the family, which is brought into accord with Himself through resurrection.

EEL I was wondering if the three, Mary, Martha and Lazarus, in the beginning of chapter 12 of John’s gospel, would represent the family normally. There is nothing wrong with them there.

JT I think that is right. They are now in the light of the glory of the Son of God. He is no longer a mere friend of the family; He is all, as you might say. They made Him a supper. The connection in my mind of the passage in Genesis lies in the fact that Jehovah appeared to Abraham by the oaks of Mamre — that is how it should read, not simply the plain, but the oaks. Attention is called in the record ^[p. 371] to the fact that the appearing was there, and then we have the manner of it. In order to bring out, as I understand, the fitness of Abraham as having profited by the light already vouchsafed to him, to receive and entertain a divine Person, Jehovah chose the place. He appeared to him by the oaks of Mamre. The correspondence is in the Lord coming to Bethany six days before the passover where Lazarus was. That is, the Lord chose the place and the time, and in each instance the fitness of those visited comes into evidence. They are equal to the occasion. These are both remarkable occasions, and bring to light certain spiritual conditions which God values, and as valuing them He brings them into evidence.

CA Is that why Mary’s name is mentioned first in John’s gospel, owing to her spiritual condition?

JT Yes; I think attention is called to her at the outset, so that we might have her in mind. It was the Mary who anointed the Lord’s feet. She was, as it were, the link in connection with which you have the development of this spiritual condition — she was the primary link. We have her first introduced in Luke 10, and, from the very beginning of her coming into contact with Christ, she is marked by spirituality; she sat at His feet and listened to His word. In other words, there is the thought of an overcomer in Mary, which, I believe, may apply to almost every locality, because we have always to connect Mary with locality. I believe that in every locality where the Lord’s people are, there is an overcomer or overcomers, and they form a sort of link which the Lord takes account of, and in connection with which spiritual conditions are developed of which He can approve. I speak of this because, in the addresses to the assemblies in Revelation, each locality is supposed to have an overcomer, or, at least, the Lord makes certain promises to the overcomer in each ^[p. 372] locality, because it is not only the assembly, but the assembly in the locality in the addresses to the assemblies. And the overcomer, I believe, becomes the link of which the Lord takes account, and in connection with which He develops spiritual conditions that He can approve of, and that are suitable to Him as He comes to the locality; because He does come to localities — “who walketh in the midst of the seven golden candlesticks”, Revelation 2:1.

GAvS Are you suggesting to us that overcoming is a necessary precedence to the apprehension of the glory of the Son of God?

JT I think it is that things are now on the principle of overcoming by individuals; the overcomer becomes the link and the fresh starting point for every movement.

JAB You used the expression that they were brought into accord with the Son of God. They were in relation prior to this, were they not?

JT They were, but He had not as yet acquired the supreme place in the household, in the family. I have no doubt He had acquired this place in Mary’s heart, but not to the same degree in Martha’s or Lazarus’, but He intended not only to have a place in the heart of the overcomer, but that there should be development, and that He should have His full place in the family; in other words, in the local circle. It indicates, to my mind, how much an overcomer may accomplish, both for Christ and for the saints in his locality. He shows the way. After the resurrection of Lazarus, the influence of Christ was irresistible in the family, but then Mary would give a lead, and did give a lead, because she sat still in the house. She waited until it was told her that the Master had come and called for her. She really gave the lead in the locality from the very outset. The Lord visited the locality, according to Luke 10, and He found Mary in a right attitude. Martha was ^[p. 373] not in the right attitude, but the lead that Mary gave Martha, I believe, coupled with the Lord’s reproof, had much to do with the great result which we see in chapter 12, for, however much light there may be, aside from the principle of listening to Christ in quietude, we shall not progress spiritually.

JAB So that is why you use His name as the Son of God in connection with the company? It is in company conditions that we realise all that there is in Him — His glory.

JT Yes, quite so.

EEL And this feast made to Him at Bethany — it was not merely a household affair; Lazarus apparently was one of those who sat at meat; Martha served, and Mary took the ointment; but it was not merely a family matter, was it?

JT No; it is more local. I think the emphasis is thrown on the locality. He came to Bethany. There is nothing said about the house; only it is said that it was filled with the odour of the ointment.

CA Would you say that Martha in measure had the glory of the Lord before her in saying she was going to the Lord, whilst Mary, in sitting still, was falling short of the glory of the Son of God?

JT I think we see in Martha the same restlessness that appeared at the beginning, only it was modified — she had got help. But her remarks as to the resurrection at the last day, and the time Lazarus had been in the grave, show that she was defective. We may come very near the thing and miss it. Mary sat still in the house. She, doubtless, may have appeared to be indifferent, but, as soon as she hears that the Master had come and called for her, then she goes, and although she says the same thing as Martha, yet the Lord says nothing. She says, “If thou hadst been here my brother had not died”. John 11:32. The Lord makes no comment; He goes after her, and He weeps as if He linked Himself up with her — ^[p. 374] as if He could link Himself on definitely with her exercise; and that is how matters stand in localities. The Lord links Himself up with those who are spiritual, and then there is a development, and all come into it if there is subjugation. Unless there is self-will, I think that everyone of the locality will come in for what there is. The overcomer will get the best, of course, but they will all share in it.

EEL Mary maintains her right place, does she not? She is again in the lead here.

JT That is very beautiful. As you say, she maintains her lead, because it is by her the anointing takes place, and the house is filled with the odour of it.

HWB Do you think Martha felt that the Lord was calling for her sister? She could not understand Him? “The Master is come, and calleth for thee”. John 11:28. Had she a sense in her soul that Mary would understand Him?

JT I have no doubt that Martha well knew the superiority of her sister’s spirituality to hers, and it is a good thing if we all accept our measure and recognise what there is. God acts through leadership, and that is not simply through persons who have gift or who have special light, but through persons who are spiritual — in a sister, as we see here. I have no doubt that Anna was intended to give the lead in her day.

WP Do you get a lead suggested in John 20 in Mary?

JT Yes. You see how, in that instance, she ran and told Peter and John, and then they ran, and the other disciple did outrun Peter. So that she led in the movement. But then running in itself is not very sure, you know. It is all well if you see a thing, or if you are told a thing, to lay hold of it quickly in your mind, but a spiritual person has to stop and think and meditate, and I think it is in that that ^[p. 375] Mary Magdalene leads in that chapter. She remained at the sepulchre and she looked into it, and now spiritual developments take place. She looked into the sepulchre, and she saw two angels sitting, the one at the head and the other at the feet where the body of Jesus had lain. That was the light that was intended to impress her, and she was impressionable. She is prepared for it, and so she gets what she is prepared for. But then she is only being led up to something greater than that, and she turns — that is a spiritual movement and she sees the Lord. She does not know Him, she does not recognise His voice, but He calls her “Mary”, meaning; I suppose, that He is taking account of the spiritual formation that is there. He calls her by name, and then He adjusts her, saying, “Touch me not, for I am not yet ascended”. John 20:17. He is removing what would interfere with spiritual progress. Hers were Jewish thoughts, right in their place, but the Lord was now going to introduce heavenly things. Heaven does not suggest a garden — the garden belongs to the earth, and so many of us have to be adjusted in regard to preconceived thoughts. He adjusts her, and, as adjusted, she receives the message, “Go to my brethren”. John 20:17. So that you see how “He that hath, to him shall be given”; Matthew 13:12 but; then, what is given is really for all. Peter and John come in for the gain of her exercise; She contributes to them all, and that, I think, is the idea of an overcomer. You do not overcome for yourself only; the spoil is to be distributed, so that the whole company gets the gain of it. She goes to the brethren and tells them these things, so that they are now in possession of the light that she got from Christ, and on that He comes. He comes in relation to that. There is no need of a message here, because Mary, herself, is in the company — Mary of Bethany.

GE The Lord did not despise Martha, but walked ^[p. 376] with her and encouraged her. So we might not assume to have the light of Mary, but the Lord would encourage us on the lines you are speaking of.

JT Yes; He would encourage us. He had great regard for Martha, but, with all that, she was not equal to her sister.

AH-h So that spiritual instinct is developed on the line of affection, and not on the line of mental acquisition.

JT On the line of affection. The first thing is to listen to Christ. That is what marked Mary of Bethany; she sat at His feet and listened to what He said. For how can one be in the intelligence of God, unless he listen to the teaching of Christ?

JAB Why was she put through the deep exercise of the death of Lazarus?

JT I think the Lord intended that she should know Him in His glory as the Son of God. It is an immense thing to have vouchsafed to us knowledge of the glory of the Son of God. He intended that that family should be enriched with the light of the knowledge of His glory as the Son of God; it is the chief treasure of the family.

GAvS That family you have in view in the scene in Bethany is representative of a locality wherever such things are discovered.

JT That is what I was thinking of. The locality is given, and its distance from Jerusalem is mentioned, because, I suppose, the reference is to the connection between every local company and the assembly.

GCMcK Is the revelation of the Son of God in chapter 11 a development of what the Lord proposes to the blind man in chapter 9? He said to him, “Dost thou believe on the Son of God?” John 9:35. I suppose there he has to be outside the earthly order of things.

JT That is very suggestive, because the man in chapter 9 marks the point reached in the development ^[p. 377] of truth in John. It was a matter of faith first — “Dost thou believe on the Son of God?” John 9:35. The man said, “Lord, I believe, and he worshipped him”. John 9:38. He is now in the family, because that is how the threads have to be drawn through, and, as believing on the Son, he now is in the presence of the glory of the Son of God. The glory of the Son of God belongs to the family.

GA Would you suggest that he now has eyes of a spiritual character? The glory of the Son of God was brought to light in the resurrection of Lazarus.

JT That is right. I think that John’s gospel up to chapter 12 is to bring out the sons of light. He says in chapter 12, “While ye have the light, believe in the light, that ye may become sons of light”. John 12:35. And the man in chapter 9 is a son of light in relation to the Son of God. He is the type; he represents them all. They have all come to that point, and chapter 10 is to bring in the shepherd, because the idea of the shepherd runs on collaterally with that of the Son of God, only it enlarges on His personal interest in the sheep, calling them by name, and putting them into the flock — one flock, He says — which is marked by the same life as He has; the same knowledge as He has; that is the thought that comes in between the light of the Son of God in chapter 9, and the light of the glory of the Son of God in chapter 11, which involves resurrection.

SEE Would you mind sharing with us your thought as to the family of God?

JT As I remarked, the gospel begins with it. I suppose the reference in chapter 1 is preparatory, as comprising the result of the whole gospel. “As many as received him, to them gave he the right to be children of God”. John 1:12. Now, receiving Him would mean the full light in which this gospel presents Him. In this gospel, sign after sign was published. It is intended for us now; the Jews could come into this:

^[p. 378] it was for them, but they did not receive it. “His own received him not”. John 1:11. It was not simply that He became flesh, but He was amongst them, and He performed signs amongst them, and they rejected Him. He is definitely rejected by the Jews. John says, consequent upon that, those who received Him — there were some who received Him — came into the position of a family — not a nation, but a family. “Not for that nation only, but that also he should gather together in one the children of God that were scattered abroad”. John 11:51. In chapter 1 he says, “The Word became flesh, and dwelt among us, and we have contemplated his glory; a glory as of an only begotten with a father”. John 1:14. Now that is what the family comes into. The apostles witnessed it, and they have brought the light of what they saw into the family, so that it is in the possession of this precious treasure — the light of the glory of the Son of God, and that is known in resurrection.

EE Are we to understand that the glory of the Son of God is that He is able to bring into existence and form a family of God for eternity?

JT That is it exactly. The message from Mary is, as it were, the finishing touch. They are now linked up with the Father as Christ’s brethren, as an ascended One. The garden is left behind — it is an earthly thought. We are connected up with Christ in heaven; His Father, our Father; His God, our God; and we His brethren.

CA Is the thought of the family before you the priestly family?

JT The priestly family is a mediatorial thought. The idea of a priestly family is that there is a mediatorial system wherein we serve in holiness in the tabernacle. Of course, we are the same persons, but it is one thing to be of a priestly family, and another thing to be of the family of God. The priestly family means that I am of the order of Aaron, but what we ^[p. 379] are dealing with is not that; it is the family of God — the family that goes to heaven as named of the Father — of whom every family is named. John develops the family, and the name would be in accord with all the traits we get in this gospel.

EEL You may, I suppose, take account of the family of God as being the object of God’s tender care and solicitude, but, in referring to the family in these scenes, you would encourage us to look at them as marked by the characteristics of Lazarus, Martha, and Mary, as seen here.

JT Exactly. This leads up to chapter 20, for it is a scene in resurrection here, but the culmination of the thought is in chapter 20, where you have further features. The whole point in that chapter is, “I ascend”, John 20:17 not ‘I am risen’. He does not say, ‘Go, tell my brethren that I am risen’; not that He was not yet risen, but the great point of resurrection is settled here in the family, so that the message is not that; it is, “Go, to my brethren and say to them, I ascend to my Father and your Father, and to my God and your God”. John 20:17.

GAvS Would you say that one of the family characteristics in that way is that it has such an apprehension of resurrection as set forth in the power of God in Christ as to keep that family upon this earth in the power of that, and in the display of every moral characteristic expressive of what God is as the God of such a family?

JT Quite so. And the family, having the knowledge of the glory of the Son of God, is impregnable. The great point is that we live in Hebron. We are in a position where we are impregnable, because we are in the power of Christ; we are in the power in which He rose. The idea of being brethren, and His Father our Father, is something beyond that. It is what we may speak of as a supreme privilege. It is, as it were, a circle within a ^[p. 380] circle. The outer refers to the position and involves the power in which Christ rose. The kingdom, as it were, is outside still. But, within that, there is the idea of resurrection — the truth of Colossians. As regards the forces of evil here, we are in the possession of the knowledge of the glory of the Son of God in resurrection, and there is no power that can overthrow that; so that we rest inside of that, as it were, and enjoy our supreme privilege as being His companions in heavenly relationships.

JAB In the thought of that inner circle, of which you speak, there would not be the distinguishing of persons, would there? Each of these that have come into view have been elders, and have responded to the light. Would you take the supreme privilege as belonging to the family? It is not persons that are distinguished.

JT We are in the relationship of brethren and as sons of God, although John does not develop the thought of sonship. I mean he does not use the word in his gospel in regard to us, but the brethren, of course, are the sons of God.

GAvS He leads us up to it by what He establishes in our souls.

JT I am sure He does, and it is at this point that perhaps we are largely defective, because we are unestablished, unless we apprehend the glory of the Son of God, and that is why I suggest Abraham, because he is seen living by the oaks of Mamre. Mamre is Hebron, and Hebron in Scripture stands for the thought of God before the world was. It is what is before the world; the wisdom that He has prepared before the world for our glory. So that Hebron is a wonderful place in Scripture in that way, and the appearing in chapter 18 of Genesis is to call attention to the fact that God took account of it. In chapter 14, Abraham is said to live by the oaks of Mamre, and in chapter 18 Jehovah appeared to ^[p. 381] him by the oaks of Mamre, as if God would call our attention to the fact that that is a principle with Him, that those who recognise the glory of the Son of God — that is, in resurrection — come in for such distinction as a divine visitation, and He gives us all the features of it, because He would bring out the dignity and qualifications of those who live there. He has great delight in that. He has great delight in us as we come into the knowledge of the glory of the Son of God, because He knows now the Son in us, and we are soon to be conformed to Him.

HWB In what light would the Son of God present Himself to us so that we overcome the world, as John speaks in his epistle?

JT As we have been saying, “Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?” 1 John 5:5. You see there are many of us who do not believe that really. We simply accept it as a historical fact in Scripture. That is believing it in a way, but believing it really means that I have the light of the thing in my soul, and, having that light, I overcome the world.

GAvS Does it involve a spiritual sense in me as to His being the Son of God, wrought by the work of the Spirit of God in me, so that I know Him in that way?

JT That is right; one would hardly be regarded as a normal Christian — he would not be regarded as a Christian at all — unless he accepted the doctrine of the deity of the Son of God. But one may do that, as true Christians do, and yet not have the light of the thing. John is insisting on the faith of it, and as having the faith of it in our souls we are specially under God’s eye. I believe that is the reason why the incident in Genesis 18 is given — because God would call attention to His great interest in His people as they dwell in the light of ^[p. 382] the resurrection.

EE Are we to understand that as we come into the light of what belongs to the family of God, there is that produced, so that He can be at home, so to speak; in His family, and find that which is in perfect accord with Himself? Are we to take it that that can be maintained in each of our localities?

JT That is exactly what this is written for. There is the idea of Christ coming to the persons in chapter 20, and in chapter 12 His coming to the locality. In chapter 20 it says, He came “where the disciples were”. John 20:19. It is not a question of the place; but of the persons; but in chapter 12 it is the locality. He comes to Bethany six days before the passover, where Lazarus was, who had been dead, and whom He raised from the dead. He comes in relation to those who are in the light and power of the resurrection. That is the point.

GAvS How could Abraham have been said to have been that in chapter 18?

JT Because he is a type. He is not yet in the full light of the resurrection, but he is bordering on it, because He had previously said to him, “I am the Almighty God”, Genesis 17:1 and He changed his name from Abram to Abraham, which involved that God would act in power for Abraham.

GAvS Then would you suggest to us that God saw the light of this in the heart of Abraham, although it had not yet come into outward expression?

JT I think Abraham is the expression of the light that he had, and dwelling by the oaks of Mamre, it is seen that there was stability. I have no doubt that the epistle to the Romans, rightly understood, leads us to the oaks of Mamre. There is that which is stable, because Christ is presented to us as the Son of God, as raised from the dead. We are not yet said to be raised ourselves, but we see Christ as risen, and we have the hope of it, so that the principle of the oaks of Mamre, I think, is found in Romans.

^[p. 383] In Colossians we are raised, and therefore I think that this chapter 12 corresponds with Colossians. He comes to Bethany in regard to one raised from the dead.

JAB Do the activities of Sarah and the young man suggest anything?

JT You know they do! Perhaps you can tell us?

JAB I thought there was response in them to the apprehension that there was in Abraham.

JT You see, it is as I said, that Abraham is the overcomer, and the others come into it. Sarah and the young man are in accord with it. And the things are all fresh; there is nothing stale at all. You have nothing three hundred years old, such as a prayer-book, in a scene like that. These stale things have no place in a scene of resurrection — it is all living. Nothing grows old, it is all life, it is living. So that you see the Spirit of God in the record dwells on the beautiful etiquette of Abraham, how he knows what to do with such a visitor — a divine visitor; for in this instance the Lord brought His company with Him. See what an acquisition to that circle at Mamre, and how at home they were with Him. They say unto him, “So do as thou hast said”. They accept his proposal joyfully. Then there is no confusion, but there is haste, because as soon as a thing is revealed to you in the assembly you should not wait at all. It is right to wait till you get it from the Lord, but as soon as you get it, do not wait, so that, as soon as the way is clear, as soon as Abraham gets the word, “So do as thou hast said”, he goes in all haste; everything is ready.

GAvS Would you apply that to the point of being available?

JT I would. It is an immense thing to be available in the assembly on these lines; that is to say, apprehending the glory of the Son of God.

GAvS About the Lord bringing His company ^[p. 384] with Him — would you find anything that would correspond with that now?

JT Yes, I think so. The Father and the Son are said to come in John 14, and the Spirit is already here, so that we have the three Persons, as we speak. Wonderful heavenly visitation to the assembly!

EEL You refer to Abraham as a man typically in the light of the assembly. I was thinking that his attitude, his expression, “My Lord”, and “I pray thee”, and his running suggest that in him you find the fruit of the kingdom principles in perfection.

JT That is good. He came in for the administration of the kingdom in chapter 14. A wonderful experience for a believer in service for Him, to come in for the administration of the King of Righteousness, the King of Salem, and the priest of the Most High God. It is the full organisation of the kingdom, and all available to one person. One person becomes the object of all that service. How affecting it is! And then he comes in for the light of the almightiness of God, the power of God in chapter 18. “I am the Almighty God”. Genesis 17:1. As soon as that comes into your soul; well, you say, ‘There is something stable!’ God is able to do everything. God comes in in relation to that. He appeared to him by the oaks of Mamre, because He knew that these things represented what was in Abraham’s soul.

GCMcK Would you suggest that every one of these cases was the product of death and resurrection? Does where Abraham dwelt suggest the privilege of being in association with the company — that there is the light of the glory of the Son of God?

JT I think it does.

THG Would you say that Abraham was dwelling on the promises of God in connection with His promising him a son in the previous chapter?

JT Certainly. I think that Abraham had taken all the promises home to his heart, and in the revelation ^[p. 385] of the power of God, as God Almighty, He would say, I have a guarantee now for the fulfilment of every promise. He has not yet arrived at the truth of Colossians, at Christ risen in Isaac, but he is coming on to it.

THG That state of soul that could give God the credit of those promises!

JT Quite so. I think the oaks refer to the knowledge we have of God; the knowledge of the power of God. Abraham believed that He was able to perform that which He promised.

JBS What is the thought in Abraham addressing the three in the singular person? He received the message from the three; the three address him, yet he replies in the singular. Is that spiritual instinct?

JT I think it is. It was right because one was the Lord. They are introduced at the outset as three, so that Abraham in spiritual instinct could discern who was the Lord in the three.