COMMUNICATIONS FROM ONE SERVANT TO ANOTHER
COMMUNICATIONS FROM ONE SERVANT TO ANOTHER
JT It is to individuals of a special character, as I suppose you noticed, that these things are written. They are communications from one servant to another. One is an apostle, of course, giving him authority belonging to no one today. Still it is from one servant to another, the latter to be governed by what is written to him. There are no servants in this position exactly now on either side. We have these epistles and all Scripture — but no servant is particularly in authority over another. Servants are in direct relation to Christ and get what they are to minister from Christ — but these epistles help us in any given circumstance. We see how the minister is to be governed. If he is to minister in industrial centres, for instance, where trade unionism would rule generally, or if he is working where there are many rich — in residential places and the like, this chapter helps as to how he is to proceed. The first part of the chapter has to do with servants or bondmen and as to how they should regard their masters. The second part is to do with persons who have desire to be rich, a very common thing. Then we have, from verse 17, those who are rich. So the chapter as a whole deals with these subjects: persons who are in the place of servants, those who are aspiring to be rich and persons who are rich.
JM Does this all stand in relation to conduct suitable to the house of God?
JT Yes, I should think so. It is the order you read about in chapter 3. “These things I write to thee, hoping to come to thee more quickly; but if I delay, in order that thou mayest know how one ought to conduct oneself in God’s house”. That is what I understand, in general, the apostle has in mind, bearing no doubt particularly on the earlier chapters, but in general it is the question of order and conduct in the house of God. Chapter 6 is a very practical chapter just now, because of the extraordinary change that has come over the industrial world. Labour has acquired great power and whilst those labouring are in the position of servants, they are in many respects masters, and yet the change has not helped the truth nor has it afforded greater liberty for the gospel. It has promoted independency and avarice. Underlying that is to get what others have on the ground that it is not equally divided.
AH Would the well-ordered house of the previous chapter and a well-ordered pathway in relation to business help us in regard to service in the house?
JT Clearly. One has to keep oneself clear from the evils contemplated here. That is disregard of masters’ rights, aspiration to be rich and then those who are rich. It is clear these things all bear on our position in the house of God. Is that your thought?
AH That is what I was wondering.
JT Otherwise we should be unbalanced. Man is to be content in whatever circumstance he is in and trust God for his circumstances, it is a question of piety.
FI These features it would be necessary for us to be in the good of in connection with the house, so that we might be faithful in relation to the house position on the spiritual side. This is written to Timothy while at Ephesus. Do you think that has a bearing?
JT Just so. At Ephesus there was great expenditure of service by Paul. He was there three years, and the extent of the truth ministered was not limited as at Corinth. The truth ministered at Corinth was [p. 234] limited but at Ephesus he had not shunned to declare the full counsel of God — therefore the structure afforded a great range for development in the house of God. They are said to be indeed the house, built together for an habitation of God in the Spirit, so that there was great range for development in the house of God and the service of it, and hence so much about elders here and also in Acts. The apostle calls the elders of Ephesus to him. There is great scope for eldership in chapters 3 - 5, but now we are right at the end of the epistle and the apostle’s exercise in writing this chapter is this industrial side of the matter — how servants and masters, poor and rich, might be severally affected adversely by circumstances.
JM Does it show we would dishonour the name of God and the teaching by not being governed in our conduct in that way?
JT That is what is said here. “Let as many bondmen as are under yoke count their own masters worthy of all honour, that the name of God and the teaching be not blasphemed”. It is a remarkable thing that disregard for one’s master’s rights might bring discredit to the name of God publicly.
G In that way we are always in the house. This is what we should be governed by — in the business or home or wherever we are.
JT Quite so. We always regard ourselves in that relation, it is the general position attaching to the saints in Ephesus. They were the house of God.
The question is, Is the name being blasphemed? If I am working under a man, that is, a master and I am irksome under it and disregard his rights, I am in danger of blaspheming the name of God.
AB Would this chapter help us to come under rule and authority in all our movements?
JT That is the thought — under a yoke. As many as are under yoke. The allusion is to persons who are perhaps servants or menial, but in one way we are [p. 235] all under yoke as bondmen of God, so this should help us, and if we are bondmen of God, the authority is graded from God to Christ, from Christ to man and from man to woman according to 1 Corinthians, but here it would include the master. A master has authority. The owner of a slave has authority over him like Philemon over Onesimus — or even if he were earning wages, the master would have authority. It helps us as to whether we are dependent. Whilst we may profess dependence on God, we may discredit that profession by disregard of one’s master and non-recognition of his rights.
AH Titus has much to say about bondmen — they adorn the doctrine.
JT A very beautiful passage which morally elevates the slave. I believe God watches over servants and bondmen in subordinate positions which require subjection to others. I believe God has great regard for them. They are peculiarly tempted by the devil. In Ephesians 5, instruction is given as to the husband having rule over the wife, then parents and children, children and parents, masters and servants, servants and masters, because in these relations we are peculiarly exposed to the devil. He gets in if I am a servant, and proud in it, to promote independency, to try and damage me and dishonour the name of God, so God has great regard for those in subordinate positions, because He would work out in us the truth of unqualified subjection, which is morally of great price — far greater than anything accruing materially from it.
AHH So that we would accept the idea of subjection as a principle?
JT It is worked out in the history of God’s people. Israel were in the position of servants in Egypt, that was no accident. God had told Abraham they would be in such a state and that He would bring them out with great property. They would [p. 236] not lose. God intended the truth of subjection to be worked out.
AHH When it is a question of order in the children it says, “For this is right”. No need for further argument in regard to this thought of subjection.
JT I believe we have to go back to Egypt to get the correct general thought. God is taking the people out of the world through redemption but He is not taking them out in independency — not because they are seed of Abraham after the flesh, but because they have come through the ordeal, working out subjection in a most irksome way. It was no accident but ordered of God, so that the mediator is brought into evidence and comes down to look on them in that relation. He regards them as brethren but they are looked at in Egypt as slaves. They are tested but they come out of Egypt with great property. Not only material things, but moral wealth they bring out of Egypt. Three times over it is said that God gave them favour in the eyes of the Egyptians so that they gave them utensils of gold and silver and clothing. In going out they spoiled the Egyptians, that is morally so. Although their masters may take the position of being masters, morally the servants became greater and spoiled the Egyptians. The matter requires attention because this bears on the whole position morally in this world. They are brought out of the world in that way, learning subjection in the bitterest experiences, but through it subjection to God is developed, so that the servant is morally in greater advantage than his master if he goes through things with God. He becomes richer than his master.
WL Would that be seen in the little captive maid in Naaman’s house?
JT Quite so, she was spiritually richer than Naaman. He was of great account with his master. She is only maid to his wife. She was richer morally [p. 237] than the whole house of the Syrian. She is an evangelist. God’s eye has been upon that young girl and she is serving God. It shows how God turns things upside down. We would perhaps covet our master’s position, but morally he is not so well off, because if I am with God in the place of subjection, I have greater advantages than he.
FI And you are able to gather up wealth in that way by the circumstances?
JT I think that is what is in mind. They went out with great property. We had it on Saturday in Genesis 15. God says to Abraham, “thy seed will be a sojourner in a land that is not theirs, and they shall serve them (or as it should read ‘be in bondage to them’); and they shall afflict them four hundred years. But also that nation which they shall serve I will judge; and afterwards they shall come out with great property”. That is the position, so that the master is in a dangerous position — if he is not with God he is in a very dangerous position. The servant may have to endure a long time, but the moment comes when he comes out with great property and the master is spoiled.
JM This should help us to see how this that has been glorified in Christ here will be carried into eternity.
JT You are thinking of His place. As we know He takes the place of a bondman. He takes up bondmanship because He loves, not because He was forced into it. They had been servants in Egypt but He took it on in love. He loved His Master, His wife and His children and would not go out free, and so sets out the great principle of subjection in His own Person in incarnation right on to the eternal state, because after subjecting everything to God He Himself becomes subject. The principle is carried right through and the Lord takes on the place of subjection according to 1 Corinthians 15: [p. 238] 28.
AH Is that what the centurion saw in Luke 7 when he says, “I also am a man placed under authority”? He saw it blessedly in Christ.
JT He saw that the Lord was in it as Man. I also am a man placed under authority. A centurion would be over one hundred men and he would be an officer, but there might be many above him right up.
That is the position. I am under my master and he is under somebody else. If he is not he will suffer and I will gain from the divine standpoint.
G Does the thought come in in Ephesians 5 where husbands are told to love their wives and the injunction to the wives is to be subject?
JT The point throughout that passage, running into chapter 6, is that God is meeting the devil, challenging the enemy’s works so that everyone in subjection should accept the position and be subject. The church is said to be subject to Christ. That is the position she is set in. Now if each person in that position accepts it as before God, he is in the position of the Israelites and will come out with great property in due time.
WL Does the Lord make it attractive in the parable: “Enter thou into the joy of thy lord”?
JT Exactly. The bondman having something is able to go and trade. He is faithful, whereas the unfaithful one has despised his master and says, He is an austere man, I will hide his money. He has feelings against his master, and that is objected to here.
AB In connection with what you were saying as to the servant being morally greater than his master, Jacob blesses Pharaoh. I was wondering whether there was not something great about that.
JT Exactly. The less is blessed of the better and, of course, he was really subject to Pharaoh as in his kingdom. That is his position, but he is able to [p. 239] bless him.
AHH You were saying that the testings were no mistake. All of us perhaps come through testings, and there is not one but is right and good for us.
JT It is the position of subordination which tests us because of our pride entering into it. We do not like to be under anybody. The devil works on these lines and we may bring dishonour on God’s name.
AHH How prone one is often to justify oneself when testing comes.
JT It says they that have believing masters — these masters are not to be despised. It would include all servants. Let them not despise them because they are brethren but let them the rather serve them with subjection because they are faithful and beloved who profit by the good and ready service rendered. Philemon is addressed as a brother beloved regarding the slave who has escaped, and the apostle endeavours to bring Philemon round fully to the recognition of the spiritual worth of his servant who is to be regarded as a brother beloved, who would be in happy relations with him, and this is the same point the apostle is making — because they are faithful and beloved, they profit by the good and ready service rendered. There is a real incentive to serve them well because they are brethren, and especially because they are beloved and faithful.
CK There might be a natural tendency if a man has a believing master to despise him and say ‘We are both brothers’. This would correct that.
JT I think that is the point. We are apt to take advantage of the fact that we are brethren and think there should be no disparity. I am not referring to when we are together in assembly. When we come together like this we are brethren, but when we get back to the shop or business relations, masters are masters and servants servants, and this instruction is for us to make the servant happy in his position and to promote faithfulness and love in the master. It [p. 240] should help both, but the servant has greater advantage because he is in a position of subjection where God can work with him to bring about His mind. The master has to learn as well and not to be proud and inflated, but here the master is said to be faithful and beloved, and this would promote love in the servant.
CK Because a man is faithful and beloved would be a further inducement to be in subjection.
JT If, through grace, he sees the grace of God working in his master, this is to be admired.
CK It is remarkable that the Spirit of God should make this provision.
JT It is remarkable how God goes into detail — nothing more touching. Go through the prophets — how God goes into the detail of evil. He would shrink from it, but He goes through in detail in order to get to our conscience, and now He goes into details of serving in business and the like.
AB It is not natural to be subject.
JT No, but we have to be as of God.
AB If we are tested and accept the test we may have to be subject, and if we accept it, God will turn it to good.
JT We get it in the journey through the wilderness, the preparing of the tabernacle — the way God works out subjection in His people. In a difficult day (in Titus) it does not say masters adorn the doctrine but servants.
WL It was a difficult day in the day of Boaz. We see this feature beautifully portrayed.
JT Beautiful relation between master and servants in a difficult day, and that is just what we have now.
WL We live in a day like it.
JT For the last hundred years, this has been developing, unionism asserting its rights. The union is [p. 241] greater than the master — turning the position upside down and we therefore have to do with difficult times. Difficult times shall be there, and they are here now.
R Would you say a word about the teaching (verse 1)?
JT That idea is, of course, running through Scripture and comes out particularly in Acts 2. Teaching here is not the law, but what the apostles were teaching, and particularly Paul — my doctrine, my teaching. It is the great general thought and involves the unity of the faith. The teaching will be discredited if masters and servants in fellowship are not proceeding on right and happy lines.
G It does not seem to be the point here to speak to the masters.
JT No, it is this matter of subjection. Then it goes on in verses 2, 3, “These things teach and exhort. If any one teach differently, and do not accede to sound words, those of our Lord Jesus Christ, and the teaching which is according to piety, he is puffed up, knowing nothing, but sick about questions and disputes of words, out of which arise envy, strife, injurious words, evil suspicions, constant quarrellings of men corrupted in mind and destitute of the truth, holding gain to be the end of piety”, and then we have that “piety with contentment is great gain”. That is just the point. You come out with great property on those lines — great gain.
AHH Would it be possible to have piety without contentment?
JT You might have it in measure. The Spirit of God gives credit for anything at all, especially in John’s gospel. We are credited with anything that is the result of God’s work, however affected by other things, but this position of contentment is the point. I am content in my circumstances. Piety is bringing God into my circumstances, however trying they may appear to be. Contentment added would mean a [p. 242] wealthy person. He would shine in the meeting and be greater than his master.
WL Does Paul shine in this in Philippians? He says, “I have learnt in those circumstances in which I am, to be satisfied in myself”, and then he speaks of the power he has and he says, “My God shall abundantly supply all your need”.
JT Very good indeed. “I have learned”. What wealth in that word ‘to be content’!
JM Would our movements in spirituality be according to what we were in piety?
JT I think so. Piety may be often accredited to us when it may not be piety in the true sense of the word — that I bring God into my circumstances whatever they may be, whether master or servant. As master I need Him to save me from the disadvantages of mastership, because there are more spiritual advantages in the servant’s position, but if I bring God into the mastership, that is piety, too. I accept it from God that I am master. God has placed me in it.
EW Do you see that principle in Moses? He was faithful to Him that appointed him — to the position given to him in subjection.
JT That is right. He got his commission at the burning bush. Things were very small — a very small position outwardly. He had to go through the thing in Egypt. He was faithful in that position. Whether I am master or servant, if it is of God, I am to bring God into it.
AH Might we go back to chapter 4: 7, 8 in relation to piety?
JT The allusion there is to bodily exercise. The word ‘exercise’ is used there strikingly and it may allude to fasting and that sort of thing. Bodily exercise applied today would be what is called recreation. It may be profitable to have a little walk, because a walk does help you sometimes, but godliness [p. 243] is profitable for everything. If one does not take the walk he gets on. God looks after him. What is in your mind?
AH I was thinking something like that.
JT Of course, this matter of bodily exercise tests young people. It checks liberty. You say, What harm in it? It is called a sports field. We have in Scripture the pool of sport, and then the pool of Bethesda and the pool of Siloam. The pool of sport is in 2 Samuel 2. It shows the trend of it, how it really means murder. The proposal was that the young men should make sport, but it meant murder — a terrible thing. That underlies the sports field. It is distinctly worldly. Those that advocate bodily exercise are likely to be drawn into the unclean relations of the sports field. Esau was a man of the field — an outstanding man that could use a gun or cricket bat or anything like that. No doubt he was a leading man of his time, but it is said of Abraham that he dwelt in tents with Isaac and Jacob — not a word about Esau. He is left out. Why was that? “This did not Abraham”. A spiritual man would not go in for that.
G According to that scripture Abraham dwelt with Isaac and Jacob.
JT It was Abraham’s tents. He had in mind the house of promise. Esau sold his birthright — not a word about him being in mind in Abraham dwelling with Isaac and Jacob. It could only have been a matter of fifteen years inclusive of Jacob because he was born when Abraham was one hundred and sixty years old. Esau was the same age as Jacob and had the same privileges but Abraham did not dwell with him. Abraham would not go out in the field, “this did not Abraham”. You have to watch the man. People say, ‘What harm’ in what they do, but do the spiritual do it? You have to see which of the people do it.
[p. 244] G So he would have an effect upon Isaac and Jacob.
JT He would impart those feelings.
R Would that apply to the saints moving together, several generations, the younger getting the gain of being with the older?
JT The point I think is to see first that the Lord says of Abraham “This did not Abraham”. What did Abraham do and what did he not do? He has a great place in Scripture. In Luke 16 he has a great place and his bosom is referred to, showing he was a man of affections. Jacob kept in association with Isaac but where was Esau? Abraham would not go on that line. The young people say, ‘What is the harm — I take my playthings and my sports — clothes down to the beach — what harm is there?’ Well, do the spiritual do that? Do you watch the spiritual? This, says the Lord, did not Abraham.
AB Lot would have done better if he had gone with Abraham.
JT He elects himself out of Abraham’s company, the same as Esau.
AH Would you say a further word as to 2 Samuel?
You are referring to the statement of Abner — and they lost several lives over it?
JT It was terrible — it was sport. It is what sport may lead you into — rivalry and pride. What do you say to these things, Dr. M.?
DrM I was wondering if the best leverage to health was contentment, contented mind and spirit. Is it in the good of this we do not need the physical exercise? I should like to know a little more about contentment.
JT Very good to bring that up. No doubt as you say — and you should know — contentment is helpful physically. Contentment is great gain — but with godliness. In chapter 4 it says “exercise thyself unto piety”. The word ‘exercise’ is to be noted; “for [p. 245] bodily exercise is profitable for a little, but piety is profitable for everything”. So that you cannot in fact have anything better. Take any profession you like. It is not profitable for everything, but piety is.
HY In Hebrews 5: 7 it says, “Having been heard because of his piety”, in speaking of the Lord.
JT A wonderful thought that. You feel you take off your shoes — to think that it should be said of the Lord that He was heard because of His piety.
HY I was thinking of what you were saying on Monday night after the prayer meeting as to our having the conscious sense of being heard.
JT Surely piety should enter into our prayer meetings.
HY And you would have something distinctive to pray about.
JT This is a very striking word, “We have brought nothing into the world: it is manifest that neither can we carry anything out. But having sustenance and covering, we will be content with these. But those who desire to be rich fall into temptation and a snare, and many unwise and hurtful lusts, which plunge men into destruction and ruin. For the love of money is the root of every evil; which some having aspired after have wandered from the faith, and pierced themselves with many sorrows”. It is the love of money. We do not come to the actual rich persons until verse 17. These persons aspire to be rich.
EW Would the thought be set out in Achan? He coveted and aspired to be rich.
JT Just so. We have this here very closely linked with the title “man of God”. The title has a great place in the Old Testament. You get it in 2 Kings and running right through. It was applied to Moses and some unnamed men, and others whose works showed they were men of God, Elijah and Elisha — but Timothy is the only one styled in this [p. 246] way in the New Testament, and it is very significant that it is in the midst of these injunctions whether I am a servant or master or business man or aspiring to be rich. It is very remarkable that Timothy is here called a man of God. The speaking here is not in relation to great spiritual things but in regard to things to be avoided in the sense of having to do with God.
NA What is implied in the expression “conflict of faith”?
JT That is plain enough. That is, you are striving for what is good. You are not striving for anything selfish. Your striving or fight is for good. You are really in the good fight of faith. Paul speaks of having kept the faith and Jude turns aside to enjoin us to contend earnestly for it.
NA I was wondering, as it is said in connection with those that seek to be rich, whether it implied that they might be in a poor position but they should accept it in that way.
JT That would apply, of course, but when we come to verse 11 he is speaking to a man of God. It is a question of contending for what is good and nothing else. Not contending for a place among the brethren, but in faith. It is the good combat of faith.
AHH So would you say the way into it is the fleeing on the one hand and pursuing on the other?
JT First, “Flee these things”. The fleeing is striking. It is in the second letter, too. Not only give them up, but turn away — cease from them as refusing them, and then follow what is good — righteousness, piety, faith, love, endurance, meekness of spirit. The ‘thou’ is emphatic and the word is particularly to those engaged especially in the service of God. What do you think, Mr. I.?
FI I think it is encouragement in that way that as having that position he is viewed as a man of God.
JT In any engaged in the service, the Lord [p. 247] has His eye upon us in that way. We are getting older. Paul was getting older and had his eye on this young man.
EB Would subjection make way for this? I was thinking the Lord Jesus pleased not Himself.
JT Pleased not Himself — a very good word.
WL Is the encouragement that these features are going to be formed?
JT The second letter brings the instruction and burden laid on Timothy down to our own times, and it seems to me, in view of the difficult day and many who are engaged in the Lord’s service, the Lord is challenging the younger ones and because of this we have these three personal letters — 1 and 2 Timothy and Titus. The principle is that the young men should take on, so that they are burdened, and these are the instructions for them to go by. It is no small matter to be enjoined as it says, “before God who preserves all things in life, and Christ Jesus who witnessed before Pontius Pilate the good confession, that thou keep the commandment spotless, irreproachable, until the appearing of our Lord Jesus Christ; which in its own time the blessed and only Ruler shall shew, the King of those that reign, and Lord of those that exercise lordship; who only has immortality, dwelling in unapproachable light; whom no man has seen, nor is able to see; to whom be honour and eternal might. Amen”. You could hardly imagine a more serious charge.
DrM Would this be on the same level as the thought of taking up the cross and following Him?
JT There was the revelation to Peter in Matthew 16, then the taking up the cross and following Him and then going up the mountain.
AH “Which in its own time ... shall shew”. Is that brought forward with the idea of giving us this insight into all this glory?
JT Yes, that is to be [p. 248] distinct.
AG Verse 16 would almost appear to refer to the Lord Jesus.
JT The Deity is in mind. You get the thought in Titus 2: 13, linking God the Father and the Son together — and then it goes on “whom no man has seen, nor is able to see”. The showing is by Him in its own time. In chapter 2 we have “the testimony to be rendered in its own times”. So here, in its own time.
CK The latter part of verse 15 should be a comfort to us today, should it not, the King of those that reign and Lord of those that exercise lordship; would that remind us that God has control of things?
JT It is a great comfort to know that every matter has been laid before God and He has charge of everything. He is the only Ruler — the blessed and only Ruler.
HP Then Paul refers to the deposit, he says, Keep that which is committed to thy trust.
JT The principle is to keep the trust. In the second letter we get, “Keep, by the Holy Spirit which dwells in us, the good deposit entrusted”. You are jealous of what you have. It has to be kept as a sacred trust.