HEADSHIP
[p. 311] HEADSHIP
Ephesians 4:15, 16; 1 Chronicles 23:1 - 6; 1 Chronicles 23:24-32; 1 Chronicles 24:31; 1 Chronicles 25:8
JT The object of this meeting is to look into the truth of the headship of Christ with a view to what is said in Ephesians relative to increase. The passages in 1 Chronicles enlarge on this, showing that under David’s influence, Solomon being installed as king with David, the principle of headship developed and brought out the best there was in Israel and also what was needed for the varied services. All this corresponds with what the Lord is manifestly doing in our time, bringing out what there is, especially in the young. Solomon was on the throne with David, and we have in evidence a great experience with David, the striking revival that marked this closing period of his life, the great evidence of the knowledge of God which he had, allied with the freshness of youth in Solomon. The great thought of sonship in youthfulness was associated with David on the throne.
We have therefore a most auspicious state of things in 1 Chronicles 23, great wealth having come in according to chapter 22. David had numbered the people wrongly; he had numbered them in a fleshly way, taking account of so many persons evidently to add to his importance; doing things for our own glory is always pernicious. He learned his lesson, and now we have this great wealth. In chapter 23 he sets up Solomon on the throne, and we have numbering of another kind. The persons are numbered in regular order so as to bring out what is there for God’s service, especially bearing today on the young brothers and sisters, that they might be available for the needs of God’s service and testimony. Christ as Head would bring out what there is and make the best use of it.
Under Moses the Levites were numbered as from [p. 312] thirty years old and upwards, but by the last words of David the age was reduced to twenty, thereby greatly increasing the number, but not decreasing the efficiency, for the labour was less onerous. There is no suggestion of the efficiency of the service being decreased, but rather an increase in the kind of persons needed — that is, persons in the light of sonship and yet youthful. That is the special thought I had before me.
EuR Would the thought of the increase of the body and “its self-building up in love” involve what is going on in a general way among the saints?
JT I think that is what the Lord is doing. The centre is Christ, viewed as ascended, in this chapter. “But that he ascended, what is it but that he also descended into the lower parts of the earth? He that descended is the same who has also ascended up above all the heavens”. I believe the Lord is calling attention to His personal greatness, having ascended above all the heavens, that is, finally entering into the uncreated realm; but according to Ephesians 4 He is operating through the gifts for the edifying of the body: for “the work of the ministry, with a view to the edifying of the body of Christ; until we all arrive ... at the full-grown man”. All the saints are in mind; the young are in mind, not that things should be brought down to them, but that they should move — should arrive “at the full-grown man, at the measure of the stature of the fulness of the Christ”. Verses 15 and 16 contemplate self-edifying in love amongst us, but as holding the Head; as “holding the truth in love, we may grow up to him in all things, who is the head, the Christ: from whom the whole body, fitted together, and connected by every joint of supply, according to the working in its measure of each one part, works for itself the increase of the body to its self-building up in love”. There is increase — as Christ is apprehended and held as Head.
WCG I suppose there is the danger of missing [p. 313] that and being tossed to and fro according to the fourteenth verse.
JT Verse 14 is the danger of the moment: being “babes, tossed and carried about by every wind of that teaching which is in the sleight of men, in unprincipled cunning with a view to systematized error”. That is the danger, many are caught by it, but the appeal is to the young, that they may arrive, with others who have arrived in measure, “at the unity of the faith and of the knowledge of the Son of God, at the full-grown man, at the measure of the stature of the fulness of the Christ; in order that we may be no longer babes”.
SJBC The full-grown man — is that collective? Is it possible for an individual believer to reach the “measure of the stature of the fulness of the Christ”?
JT I think so. Full-grown man — the article is not there. It is the character of the thing. The word is for the young that they may be no longer babes. There is much ministry, many meetings, but then what movement is there? What are we all arriving at? “Until we all arrive ... at the full-grown man”.
WH Things are not to be left to one or two. It says, “according to the working in its measure of each one part”.
JT That is what is in mind, that we might understand what it is to be “fitted together, and connected by every joint of supply”. I think 1 Chronicles opens up the truth of this vividly to us. The Spirit would show us what a scene we are brought into. Solomon is on the throne. David has put him there, and immediately that is done, “he gathered together all the princes of Israel, with the priests and the Levites. And the Levites were numbered from thirty years old and upward; and their number, by their polls, man by man, was thirty-eight thousand”; then “David divided them into courses according to the sons of Levi: Gershon, Kohath, and Merari”. In verse 24 we have the allusion to number again, “as they were reckoned, by number of [p. 314] names by their polls, who did the work of the service of the house of Jehovah, from twenty years old and upward”. The suggestion is, I think, that David is pleased with what there is. The Levites are a large number and available for all the different services, but in the verse lower down the age is reduced, which would automatically increase the number. That is the point to keep in mind; the Lord would bring out here the reducing of the age and thereby the increasing of the numbers of the kind of persons needed. Their quality and their character is already seen, but now the number is increased. The work being different from what it had been in the wilderness, makes this right and wise. It is to bring out the service in the assembly where the work is not so onerous as it was, but refined work, highly skilled work; and so we have a great deal made of the work. “Their place was by the side [p. 316] of the sons of Aaron for the service of the house of Jehovah”, 1 Chronicles 23:28. They are not viewed at a distance carrying heavy loads, but they are working beside the priests in the most refined kind of service. In the casting of the lots we are told it was for the chief fathers just as for the youngest of their brethren. Then again, in chapter 25:8 “they cast lots with one another over the charges, the small as well as the great, the teacher with the scholar”. The type brings out vividly what is meant in Ephesians, so as to give the young a status with older saints, and to give them to understand that they have a part in the great work that is proceeding. The quality of the work is not to be reduced, but the number of the levites is to be increased. Hence the importance of young people getting beside those more spiritual; they are to work beside the priests, their brethren, the sons of Aaron.
FI Does the service become less onerous as we come into the truth of sonship?
JT The understanding of sonship makes it easier. You are more free; you are not afflicted by legal, self-imposed [p. 315] restrictions. Many in their service in the assembly endeavour to work themselves into a state equal to it, whereas sonship gives you a restful feeling in the presence of God. Being a son, the young one has the same status as the older brethren. All this is very important because it bears upon the spiritual education of the young; from the very outset they are given to understand that their place is in the sanctuary. That is the mind of God for them.
JOS Is the character of levitical service in the land distinct from the wilderness service?
JT It is. The age in the wilderness was thirty; although when they were offered up to Jehovah, He immediately reduces the age to twenty-five years, as if He wishes to convey that now that they were before Him He is pleased with them (Numbers 8). The Lord loves to have the young before Him today also. Under David’s regime, we are on different ground; we are in the land, not on wilderness ground; it bears on the assembly as convened; the ark is in its place. What is in mind in 1 Chronicles is the service of God in its heavenly setting. The wilderness service, the carrying of the tabernacle, is not in mind; the ark is at rest. The Lord is specially helping in the service of God in the assembly, and that is not for the fathers only, all the young are to be brought into it, not to reduce the quality of the service but to increase the number of those who worship.
Ques Does verse 25 of chapter 23 give what prompted David to reduce the age? David said, “Jehovah the God of Israel has given rest to his people, and he will dwell in Jerusalem for ever”.
JT That is the thought — dwelling in Jerusalem.
AJG How would you distinguish between the service of the sons of Levi and that of the sons of Aaron?
JT We get the sons of Aaron distinguished immediately, in chapter 24; but chapter 23 brings the Levites by their side. It says, “For their place was by the side of the sons of Aaron for the service of the house of Jehovah, over the courts, and over the chambers, and over the purifying of all holy things, and for the work of the service of the house of God” (verse 28). That paragraph gives us the nearness of the levites to the priests, and yet the levites’ service would be subordinate to the priests’ service; that is, they would assist the priests. Then we have formally stated the divisions of the Sons of Aaron into twenty-four courses; and then we go back to the levites. Chapter 25 is a question of song, showing what is in the mind of God. In verse 7 we are told: “the number of them, with their brethren that were instructed in the songs of Jehovah, all of them skilful, was two hundred and eighty-eight”. You have twenty-four courses of singers. It is a question of the excellency of the service, and yet all brought into it.
AJG These levites and priests of Chronicles almost seem to merge, do they not? Does the service of the priests indicate the underlying state and inner side, and the service of the levites the public side?
JT Yes, what is more public, for in the service of chapter 23 they would not enter the holy places. We have the further service of the levites in song and then as doorkeepers. In chapter 26 there are doorkeepers and their services — much needed today. Every young brother should study these chapters, so that each may find his place, however young he may be, that he may find out what God thinks about him, how as a son he is numbered and can take part in the assembly. The instruction is for sisters also, of course. It all makes for the increase of service and increase of meetings, increase of quality, and also in quantity. In Acts 16, where Timothy first appears, we see how he is brought into the service. The priestly element in the apostle discerns him, and there you also get increase of meetings; they increased every day, it says. I think the young are left out too much; indeed they often leave themselves out. In these chapters, where sonship has its [p. 317] place, they are given to understand that they are not left out, and the age is lowered to include more of them.
EuR The young are to understand that they have a status in heaven as bearing on this service.
JT Yes, the assembly of the first-born written in heaven, contemplates the true levites. Then as to the young, chapter 24 says, “These likewise cast lots just as their brethren the sons of Aaron before David the king, and Zadok, and Ahimelech, and the chief fathers of the priests and Levites, — the chief fathers just as the youngest of their brethren”. And then again in chapter 25:8, “And they cast lots with one another over the charges, the small as well as the great, the teacher with the scholar”. The casting of the lot means divine selection, and after all, it is a question of the mind of God; all are under the eye of God. The lot is cast without regard to age, it is our heavenly status in view of quality for service down here. The young brother or sister sees that the lot is cast for him as it is for the oldest brother in the place, and that awakens a sense of responsibility.
FI So that the service can be carried on in measure by the teacher and the scholar.
JT The whole disposition is of the Lord, and He brings into evidence who is who, but in principle all the young are brought into it.
LM Is it your thought that no young one should abidingly be silent in the assembly?
JT Quite so. These chapters bring out that the most is to be made of what is in a meeting. Headship would make the most of what is there.
LM What would you suggest where there seems to be no move in that way, and yet all the meetings seem to be enjoyed?
JT Well, there are dumb priests. Sometimes it is dumbness like Zacharias; it may be judicial, but it may be of the enemy; the enemy affects brothers in this way. It may be through want of habitual self-judgment,
[p. 318] through timidity or legality, or ignorance of sonship; but the service is hindered, the liberty proper to the assembly being hampered by the presence of dumb brothers. Then there is often the absence of the sense of responsibility. These chapters should appeal to such. The lots are cast for all. There is a variety of services. One may not be fitted for one service, but he may be fitted for another. In every case he is included in the number of those responsible.
SJBC Referring back to the last verse of 1 Chronicles 23, we have three charges: the charge of the tabernacle, the charge of the holy place, and the charge of the sons of Aaron their brethren. Might not that refer to degrees in service? Those who are more matured and more able would engage in the charge of the sons of Aaron their brethren. It seems to be a higher charge than those who have the charge of the tabernacle of the congregation.
JT Yes. The paragraph referred to alludes to the general service of the levites in its most exalted character, those refined things that they had to attend to in the tabernacle as assisting the sons of Aaron their brethren. The levite is not viewed exactly as a priest, but he is there near the priest. The next chapter brings in the priests by themselves, but the nearer I am to them, the more I am one of them practically. In the antitype the priest and levite are two features of the same person — a true christian.
SJBC It has always been a difficulty to me that the levites, when they reach a certain age, were retired, but they were still to keep a charge.
JT Yes, but the priests’ service still goes on, there is no limit. That would mean that the levite merges into priesthood. There is no such thought as retirement in the things of God; but levitical work required more strength, not only spiritual ability, but also mental and physical ability. These may wane, but spirituality goes on to [p. 319] the end.
SJBC It says that they still kept the charge, they would not be absolutely retired.
JT That would imply priestly service continued.
WJH We are in the days of the last words of David now, and there is more opportunity for the development of the levitical and the priestly service of the saints.
JT That is what I was thinking. It is the end of a great development of the truth. The ministry which the Lord is carrying on has all this in mind, to bring out, as Head, what there is amongst us. These chapters are highly spiritual and peculiarly instructive, running on to the end of 1 Chronicles. They are wonderful as to the close of the dispensation — what the Lord is indicating. One is impressed with the recurrence of the word “head” or “chief” throughout these chapters, and in the last chapter it is applied to God Himself; that is a great thought. It is the wisdom that is in Christ, and subordinately in the saints, that brings out the best that there is amongst us, to bring out all that there is available for service, because there is variety of service, and if you are not available for one you may be available for another; but whether as doorkeepers or singers, we are all numbered and divided up into courses according to the wisdom of God. You can see what is in mind, to what a state of things the Lord is drawing attention, as in contrast to the state of apostasy around, He would bring in the young in view of the service. The idea in the number twenty-four is, that all the services are to be carried on in divine order and in intelligent love.
WH In the days of Ezra the difficulty seemed to be in the lack of levites. Would that suggest the need for exercise on our part that we should fill out the service?
JT That is right. It should not drift into a few hands; it should be spread abroad that all should be brought into it; and the word “head” throughout these [p. 320] passages controls that, so that although there may be many young in the service, divine order is maintained; they are not out of control. Headship is the prominent idea throughout, so that, if you have a number of old brothers, headship will make room for them, as possessing mature experience and intelligence, but at the same time it will make room for young brothers also.
GCS Zechariah had that in view: the angel said, “Run, speak to this young man”, Zechariah 2:4.
JT Quite so. He should have the mind of heaven. Some of us were speaking of the danger of young men like Rehoboam having a coterie of their own kind. He had a party of young men who were brought up with him and they stood before him instead of standing before Solomon as the old brothers did. They stood before Rehoboam evidently even while his father lived. That is a pernicious thing. These chapters would prevent that, because the old and young brothers are placed together. Let us keep clear of parties. Rehoboam had certain who were brought up with him and stood before him, and they brought him to disaster. The lot being cast places things in the hands of God. The whole disposition is in the hands of the Lord, and through the result of the lot it will be manifest what you can do and what I can do.
Rem The casting of the lot would prevent the democratic principle coming in.
JT That is an important thing; God known among us would prevent that. The lot implies God’s choice — He makes this manifest.
EuR God among you of a truth.
JT Yes, that is through prophecy, of course, but even this enters into God’s selection.
Ques Would this priestly service result in the development and exercise of gift?
JT Priestly service itself is not gift, but it certainly enhances gift. It is the soil in which gift grows, but priesthood belongs to all the saints, and these chapters [p. 321] show that things are not to be in the hands of a few. All the saints are to be brought into it.
Ques Does levitical service apply to sisters? One would think of Phoebe.
JT Yes. There is much said in Scripture of what sisters may do.
FI Can levitical service be carried on rightly apart from the priestly side?
JT We must have the priest. According to Numbers we must have the priests, and they must have the first place if the levites are to serve. It is a question of what is spiritual in the meeting, and that will dominate the meeting unless man’s will is actually working. The spiritual should dominate. That applies to all matters of difficulty, local or otherwise. Man’s will is against the spiritual, but the spiritual will dominate in time. So it is said in Deuteronomy that at the mouth of the priests, the sons of Levi, every matter is to be adjusted. They are custodians of the law, of the mind of God. We may be sure that as there is waiting upon God, the spiritual element in every meeting will prevail in due time. In some instances, alas! through party feelings, man’s will prevails; then the spiritual are obliged to withdraw. But generally God comes in and this is prevented.
FWK-t Do we see the priestly state at Antioch, and then the brethren sent forward?
JT Quite. The levites went out in that setting. The Spirit directed that Barnabas and Saul should be separated for the work to which He had appointed them. Priesthood is of immense importance, because so much officialism comes in to hinder the mind of God, but the mind of God will prevail. God will support the spiritual to this end. What we are saying now, based on these chapters, is to bring out the place the young have, and how as understanding sonship, because Solomon is on the throne, they are delivered from legal fear, and are able to take part in the assembly.
[p. 322] These chapters are to show that heaven is taking account of them. They have a status alongside the oldest.
JOS Do you think Paul had this liberty in mind for Timotheus in saying, “see that he may be with you without fear”, 1 Corinthians 16:10?
JT That is the idea. The older ones should see that the young should be set free as much as possible. On the other hand, the young are to respect the older ones in the spirit of subjection.
GCS Is our being translated by the Father into the kingdom of the Son of His love, so that fear may be dispelled?
JT Quite so. Solomon is a type of the Son of the Father’s love.
FI Is it because the old and young are to move together that in Matthew’s gospel, the Lord, in speaking of the ass and colt, tells the disciples to say, “The Lord hath need of them”, Matthew 21:3?
JT Exactly, and He sat on them, showing that they were both used. David shows that here — David and Solomon are on the throne together. Sonship is brought out at this juncture to make way for headship, that the young may be liberated and have a place in the service of the assembly. In chapter 24 we have the twenty-four courses of priests, which thought continues into the New Testament, but then in chapter 25 we have David and the captains — the military are brought in. It may be inquired, What has the military to do with singing? It has a great deal to do with it. It is a question of the brethren being in conflict, and this means that God is to be praised. That is always the end of victory, which God grants to those who trust Him. Thus in chapter 25 it is a question of the singers, and the family thought is prominent. We have “David and the captains of the host separated for the service those of the sons of Asaph and of Heman and of Jeduthun who were to prophesy with harps and lutes and cymbals” (1 Chronicles 25:1), the total number being two hundred and eighty-eight,
[p. 323] which gives twenty-four courses: that is, God is praised on the principle of twenty-four courses: meaning, as I apprehend, that headship is cumulative; here it includes all that came in under Moses. There is nothing lost that is of God; in the new order of things all is brought in, and this increases the wealth of the house of God. There is nothing of a past service or order lost; it is all gathered up.
WJH In Revelation there are twenty-four elders with harps.
JT That is the cumulative thought; all that precedes is gathered up. This shows how headship implies divine wealth. Then we have in chapter 26 the doorkeepers and the storekeepers, so that there is nothing allowed to come in that is extraneous, and all that is good is preserved. There is a remarkable range of service, and if I am not effective in one I may be in another. I think chapter 26 is most important, for the things that were dedicated of old are all treasured up; nothing is to be lost. No true servant of God today will minimise what those of earlier days have done. He will make the most of it. It is all a question of accumulated wealth. What is of God is from Himself, whether it be through Abner, son of Ner, or Samuel; all is to be treasured.
EJMcB Then in these last days the brethren should be gathered together in all the wealth of Christ, viewed both as David and Solomon. Labourers pass off the field, but what is of God in their work remains; and others are used for further development and enlargement.
JT Yes. I see that the Lord is stretching out to the young; the older brethren are constantly being removed, and these chapters are to show that whilst older brethren are here they make room for the younger ones, and they thus get a status alongside the older ones.
AED “The youngest of their brethren ... the teacher with the scholar”. That would ensure continuity and enlargement.
JT That is the idea. There is a carrying on. If we drop down to the level of Rehoboam we lose the ministry of past days, because Rehoboam, even while his father lived, had a coterie around himself as we have seen. He did not stand by his father, but made himself a centre. That is a most pernicious thing amongst young men.
Ques Would the opposite be seen in Timothy? He was Paul’s “true child in faith”, 1 Timothy 1:2. The apostle said, “bring ... the books, especially the parchments”, 2 Timothy 4:13. Would the books suggest what had gone before, and would the parchments refer to his own ministry?
JT Well, possibly so. “Books” suggest a library, which every brother should have; they contain earlier ministry, and servants need it. Parchments would be current things, or perhaps material for writing. Through reading earlier ministries the young become not only instructed, but sobered and steadied. If they do not pay attention to the older brethren they will miss much. In Rehoboam’s young days the older men stood before Solomon, but he did not, he had young men to stand before himself. When he came to the throne he asked for the advice of the old men, but he did not act upon it. He had recourse to those who had been brought up with him, and stood before him. If young men do not pay attention to the old men, they miss the gain of past ministry.
JBC Would that ensure balance? Elisha accompanied Elijah.
JT When they started from Gilgal, Elijah went with Elisha. That would show consideration for the younger man by the older; and then Elijah says, “Abide here, I pray thee; for Jehovah has sent me to Bethel”, and Elisha says, “As Jehovah liveth, and as thy soul liveth, I will not leave thee”, 2 Kings 2:2. He will remain with his older brother until he is taken from him. It is most [p. 325] important for the young to keep with the old, providing of course that they are spiritual.
EJMcB There is a good deal of importance in the fact that the old men said to Rehoboam, “speak good words”.
JT That is right. They say, “speak good words to them, they will be thy servants for ever” (2 Chronicles 10:7), but he did not take their advice.
FBW Would keeping near to those who are older help one to find out his sphere of service?
JT I think so. You find that here. The disposition of each is of the Lord. The lot means that God determines my work, but the lot is cast for the young with the old, and the range of service is wide. Chapter 23 speaks of the most refined things with which the levites have to do; we have singing in chapter 25, and door-keeping in chapter 26.
WH It is in keeping company with the older brethren that the young would be first proved. Paul says to Timothy, “let these be first proved”.
JT Then there is such a thing as earning for oneself a good degree, as in the case of Stephen. These brothers that were appointed deacons (Acts 6), were full of the Holy Spirit and faith, selected by the people, but appointed by the apostles; they were only appointed to one work, that is, serving tables. There were greater services than deaconship, and Stephen purchased for himself a good degree, and much boldness in faith which is in Christ Jesus. He wrought wonders and great signs among the people, and had the honour of presenting the closing testimony to the Jews. Philip became an evangelist, showing how the range of levitical service is opened up to us, and indeed a gift and the service it fits one for may be a matter of desire. I think God greatly loves right desires in the young.
Ques Would the thought of the young being adjusted and generally helped in their service through [p. 326] keeping company with the older brethren who are spiritual, be illustrated in Joshua and Moses?
JT Very much so. In the opening of the book of Joshua he is called Moses’ attendant. Well, that has a double meaning. It has the meaning that he had a great advantage, but it also means that he was not like Moses nor ever could be. Then you have it with a man like Elisha, as already remarked. It is said that he poured water on the hands of Elijah. That is a fine tribute. He did not wish that his master, as he called him, should be removed that he might have a wider field, but he poured water on his hands that he might, as it were, work better.
WJH In the system which David set up, in the list of services, there is provision made for measure and capacity. It is encouraging that even if our measure is small we are not useless.
Ques Would the verse, “Out of the mouth of babes and sucklings thou hast perfected praise” (Matthew 21:16), bear out what you are suggesting?
JT It would. Matthew enlarges on that very point. The gospel of Matthew, which most of us will know is the administrative gospel, requires maturity, but he makes more of children than any of the evangelists. He dwells on Christ as a little Child; then he speaks of the saints as babes: “I praise thee, Father, Lord of the heaven and of the earth, that thou hast hid these things from the wise and prudent, and hast revealed them to babes”, Matthew 11:25. They were the ones — persons who had no status from the standpoint of knowledge and intelligence in the world, but that were capable of receiving things which were hid from the wise and prudent. Again in chapter 18 Jesus calls a little child to Him, which would mean that a brother is within call of the Lord, he is not deaf. The Lord sets him down in the midst of the disciples and He says, “Unless ye are converted and become as little children, ye will not at all enter into the kingdom of the heavens”.
[p. 327] Then in chapter 21, children were praising Him in the temple, “saying, Hosanna to the Son of David”. How did they come to say that? How did they come to use such a word as that at that time? Evidently they had been learning; they knew what to say in the temple, and the chief priests and the scribes said to the Lord, “Hearest thou what these say?” And the Lord says, “Yea”. He heard there nothing more distinctly than what these children were saying. They were praising Him. And He answers those who objected: “have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” I think Matthew would greatly encourage young people to take up the attitude of learners, and in due time they come to take intelligent part in the assembly.
Ques Isaiah speaks of vessels of small capacity, vessels of cups, vessels of flagons. Would that give us the idea of varied capacities in servants? There are circumstances in which a small vessel would be used in preference to a large one.
JT Yes. They are all dependent on Christ. We all know that in using vessels we like a small one on certain occasions. Take an assembly meeting; certain ones always take part, but how sweet it is when a young brother takes part having a spiritual touch! There is a freshness about it. It sometimes gives tone to the whole meeting.
Rem The little maid did not know much, but she said, “would that my lord were before the prophet that is in Samaria”, 2 Kings 5:3.
JT Yes; she spoke intelligently and feelingly.