MAINTENANCE OF THE TESTIMONY LOCALLY
MAINTENANCE OF THE TESTIMONY LOCALLY
JT We see here the sovereign disposition of God in the selection of Judah and the brotherly spirit in Judah corresponding with that; then there is the exercise as to the need of springs of water, that is the Holy Spirit. I thought that under these heads we might get help as to how we move in a local way in the maintenance of the testimony of God.
Ques Is this a little hint of God’s thoughts coming out in the selection of Judah in the way of trial?
JT Yes, I think so. It says, “The children of Israel asked” (verse 1); this is a beautiful touch at the outset of Judges and brought out their dependence on God and thus made room for the sovereignty of God; and as room is made it came into evidence. They asked of Him; no one takes things on himself. The principle of government in the assembly is that room is made for the divine disposition and thus we have God’s thoughts for His people. Then the spirit of the brother goes with that and the subjective need for the Spirit. The woman Achsah refers to the subjective need; no doubt this ought to be experienced, but it is ever present among the saints; however much light and ability we have in warfare, things cannot be kept going in freshness and vigour without the Spirit. Things here are all in Achsah’s favour, a south land; there could be no more favourable position. It is wonderful the way in which we have all that God is, in our favour. He acted in the resurrection of Christ and the gift of the Spirit. Achsah represents a continual demand — a sense of need of the Spirit so that there should be freshness.
[p. 31] Ques Why did this take place after the death of Joshua?
JT It is as seen in the New Testament after the apostles were removed. Joshua represents the direct authority of the Lord, and as such an one is removed it remains for God to indicate His disposition. The question of divine disposition is not a matter of anyone coming forward. The Lord makes it evident that room is created for it. Hence the immediate answer, “Judah shall go up: behold I have delivered the land into his hand”. So victory is already assured and makes room for the divine disposition.
Rem This is seen centuries afterwards, right down to the birth of Christ. He was of the tribe of Judah; we see it in David, too. The Lord is far-seeing and acts in power.
JT I think, too, that there is a suggestion of the Lord’s reserves, when, after the passing of Joshua, Judah comes in with reserves. We also see this suggested at the end of Judges. It does not say, ‘Let no one go up’: saints are not left like that, but, “Which of us shall go up?” It is helpful to see that Judah recognises the need of his brother: he “said to Simeon his brother”. It is a most important thing in the ordering and maintenance of the testimony to make room for God and let Him decide. He has His own way; it is for those who have eyes to see it. The gifts and calling of God are without repentance. The response on Simeon’s part, seen in his readiness to go, shows the spirit of a brother.
Rem That is the only way for true happiness.
JT If you see what the Lord is doing it gives a sense of peace and victory. God is not only disposing of things; He gives results, too. He says, “I have delivered the land into his hand”. And then Judah said to Simeon his brother, “Come up with me into my lot, and let us fight against the Canaanites”. In Judah we see a beautiful spirit; you link the brethren [p. 32] in all you do to ensure unity and sympathy. He said to Simeon his brother, “Come up with me into my lot, and let us fight against the Canaanites, and I likewise will go with thee into thy lot”. The two were typical; it brings out the brotherly feeling. Where brotherly feeling exists we have success, but in the other instances later in the chapter there is no success. In verse 1 we were noticing that the whole of the children of Israel raise the question, so that in any exercise no one is exempt; each has his own exercise. It was a national affair; that is, it affects everybody in the meeting.
Ques Does it show any weakness on Israel’s part in that they had not taken possession of the inheritance?
JT They had not cleared the land yet. Evidently they were slack. The early verses call attention to what God was doing. It is a question of what was there after the death of Joshua; there was such a situation there to make room for God to act. What the Spirit emphasises is the happy state after the death of Joshua to which the Lord is pleased to afford His help. This is a book of sorrowful declension. From the standpoint of the nation, the beginning was the brightest spot in the book. We see revivals here and there among individuals later.
Rem We should exercise means whereby a good beginning may be made. If there is room for the Spirit this ensures we shall have a good ending as well.
JT The book of Joshua corresponds to Ephesians. Provision is made for the conflict at the end of Ephesians; it can only be undertaken in the power of the Spirit and only in that way can it be maintained. Hence much prominence is given to the Spirit in this book. The Lord gives the Spirit prominence in John’s gospel in connection with His provision for the disciples for maintenance, in the Supper. John makes room for the Spirit so you get [p. 33] enlargement. So here in Judges we get “springs of water” and in Deborah’s song “the clouds dropped water” (Judges 5: 4), and in chapter 7: 1 the Spirit is referred to in “the spring Harod” where Gideon marshalled his army. Then in verse 4 the men had to go down to the water and were tested by it. In chapter 15: 19, the place was called”En-hakkore, which is in Lehi” — “the caller’s spring”; so there was freshness. In the end of the book the result is seen in Phinehas with whom the covenant of life and peace was made; he is seen standing before the ark of God: that was the testimony secured.
Ques What would the upper and lower springs suggest?
JT The upper spring suggests the truth of Ephesians and the lower one the truth of Romans; thus they cover the whole sphere of the Spirit’s activity on earth. We have the upper first to get adjusted to the heavenly side by the Spirit, and then the lower springs come in and adjust us on earth; so we pay our debts by the Spirit; the whole field is covered by these. Othniel suggests spiritual energy to take up this land and Achsah shows how things are maintained. We are considering the anti-typical point of view. We may have light and energy but we must have the Spirit.
Rem We are not maintained on ecclesiastical lines, but whatever is in the Spirit brings in victory. We need to encourage the desire for that maintenance in the Spirit.
JT The first part is to make room for the sovereign disposition of God. God has set certain gifts in the assembly. He does it. That is the one thing to make room for to begin with. There is no hope of the second without the first. Then there is the great desire for the activity of the Spirit in the form of a spring.
Ques How can we apply that about Judah today?
JT [p. 34] There is some line that God has given you to do. You do not want to be independent about that. You see what Judah said to Simeon his brother. The dominating feature of christianity is that it is composed of brethren. When Saul was to be received into the assembly God prepared a brother to receive him; so Paul says, “All the brethren with me”, Galatians 1: 2. Be sure you have them all. You cannot overcome that. So always there is a present ministry. It is not merely that we have what was set up by the apostles, but that we have the direction and the power of the Spirit to maintain us in it. It says, “The children of Israel” not Judah. God says, Judah. So the saints collectively should ask God for direction. God comes in and makes room for us.
Ques Would you say the husband here came under the influence of his wife?
JT Yes, this is one of the very few instances where the husband comes under the influence of his wife, and is helped by his wife. When she came to him, “she sprang down from the ass”. It is divinely selected to point out what she aimed at. She, in the presence of her father and springing from the ass, shows spiritual, not natural, agility — not agility in a natural way but spiritual agility.
Rem Everyone in the meeting should be at the disposal of Jehovah.
Rem If room is made for God, He can come in and then we keep it as He orders it. Everyone is desired; it is not left to a few.
JT Yes. Judah had no aspirations that are mentioned. He was content to be subject to the will of God. In his invitation to Simeon he recognised that Simeon had his lot although Judah had the lead. As we know Simeon’s inheritance was inside Judah’s; this was all the more testing for Judah.
Ques What leads up [p. 35] to the desire?
JT The ministry of the book of Joshua was to bring about brotherly relations and these had continued beyond the influence of Joshua. God was pleased to raise up a leader and then tested them to see the effect. Wherever God is working, room is made for it. The work survives. We could not have a better land objectively than we have in christianity; it is the unfolding of the mind of God for us. Paul said, “I have not shunned to declare unto you all the counsel of God”, Acts 20: 27. But the land was not enough for Achsah; she knew what she had and did not undervalue it, so that in addition to the gospels we have the epistles. The prosperity that marked this led to making room for God. “Judah went up; and Jehovah delivered the Canaanites and the Perizzites into their hand, and they smote them in Bezek, ten thousand men. And they found Adoni-Bezek in Bezek, and fought against him, and they smote the Canaanites and the Perizzites. And Adoni-Bezek fled, and they pursued after him, and caught him, and cut off his thumbs and his great toes”. Here we have a special case mentioned — Adoni-Bezek. This is no ordinary man; but one the enemy is using. He reckoned himself as having done this very thing. The people of God have to make room for God. He acknowledges God’s government. We see what they had to contend with, and the way they did it; he was brought down, his wings were clipped, and he acknowledged the righteous judgment of God. This is the great end of God, self-judgment. The principal thought is that it brings about relief to the saints, as he died after all. It records that Adoni-Bezek said, “Seventy kings, with their thumbs and their great toes cut off, gleaned under my table: as I have done, so God has requited me. And they brought him to Jerusalem, and there he died”. We may take him to represent some person bringing in sorrow among the saints, a man [p. 36] the enemy is using, as it usually is a man of consequence and ability: otherwise he would not become so prominent. We see here how to deal with such a man, cut off his thumbs and great toes. This power of limitation can only be done by moral power in others. Moral power is the means by which we can limit hostile powers.
Ques Is Adoni-Bezek an Anak? Is the enemy in the land different as seen in Judges from Joshua?
JT There is something in the man, as the sequence shows, whereby he acknowledges God’s righteous judgment.
Ques Is it a little on the same line as Nebuchadnezzar?
JT In Judges we find different men dealt with in different ways; these men in a time of weakness assert power, yet underneath there may be something of God. He said, God hath requited me; this acknowledgment of God is a moral victory. They had got a victory and the saints were at rest from the disturbing power. It is not as we say, have no more to do with them, but we have a great moral victory, which is a great thing. We have seen it in our own experience, times without number, when there have been interference and hindering of the work of God, that we have been limited through lack of moral power to bear upon them. It is a great moral victory brought out here. It is a great moral victory because they take him to Jerusalem where he dies entirely. The spiritual meaning is that it is the city of the great King. It is the place of God’s purpose. Adoni-Bezek was already limited; now he disappears altogether. All that is in opposition goes, so he ceases to be an enemy. In the government of God this man actually dies. With us it is the flesh and all that is in opposition. It all corresponds with the sovereignty of God. We have respect of how God brings in recovery of one who might be an enemy.
[p. 37] Rem We must consider the person but be unsparing in regard of the principle.
JT His thumbs were cut off — the man was there but he was limited. We see another class in verse 10, out-and-out enemies, sons of the giants, prodigies of evil. These serve to develop evil against the truth. There are those for whom there is no mercy. There is the book called Irrationalism of Infidelity, written in reply to Phases of Faith. The author of the latter had been nominally a christian and Mr. Darby assumed he was a christian and that there was a work of God there. So his book in answer to it is on the line of saving anything there is to save in the author. If there is anything of God there you want that; it may be underneath a heap of filth, but you want it.
Ques What is the difference between Joshua and Judges in regard of the leadership?
JT Judges is different from Joshua; the leader is gone now, so what you do is to make room for God; we must adapt ourselves to changed conditions. The setting of the book is peculiarly the setting of our own times. Judah included Caleb, Othniel and Kenaz. There were great spiritual elements bound up in Judah. God took account of the saints and made provision for these peculiar conditions. In John’s gospel we see how drastic is the refusal of all workings of the flesh. The word is like a sieve, so small a sieve, it preserves each tiny grain of wheat, like Nicodemus, for instance; in John 7 he was one of the council who were against the Lord. That chapter is one of incongruities. There was one cry lifted up in favour of Jesus, “Does our law judge a man before it have first heard from himself, and know what he does?” One tiny cry on behalf of Christ. It might only be an acknowledgment of God by some dignitary on earth, a king or ruler, so John preserves that little bit of God’s work and in the end of John we get [p. 38] Nicodemus bringing a hundred pounds weight of myrrh and aloes. So we must not be wholesale in the refusal of people. If there is something there of God we must respect it.
Ques What does cutting off a man’s toes and thumbs mean?
JT It refers to a man’s initiative. You do not let such an one lead or walk.
Rem In the case of Alexander the coppersmith no favour at all was shown.
Ques Do we have any part in ‘bringing to Jerusalem’?
JT It says, “They brought him to Jerusalem, and there he died”. Brought to that place the flesh died. The brotherly spirit is there and the state at Jerusalem overwhelms fleshly aspirations and what man is naturally dies out. Moral power is the great thing to have and the only thing that stands. A man who has moral power cannot be gainsaid. You bring him to the city of the great King. Jerusalem viewed spiritually is a wonderful place. If we read the Psalms we get an idea of the wonderful place it was. Speaking of it in a spiritual way it is the assembly viewed as formed in sonship. In that atmosphere there is no sustenance for the flesh — it dies.
The fighting against Jerusalem and taking it was an early act; the city was evidently rebuilt later before it was taken possession of by David. In verse 8 it was some past occurrence — they had fought against it, and taken it, but even though rebuilt, the Jebusites still held it; but Judah is going to get it. Actually it was one of the cities assigned to Benjamin, but became merged into Judah who shows a good brotherly spirit.
Judah, while chosen of God, wants the brethren with him; that maintains the balance. In verse 17, Judah, in return, went with Simeon and slew the [p. 39] Canaanites. We are using this scripture in its moral connection, not the historical one. Actually we know David takes the head of the giant before taking Jerusalem, the head speaking of the special power of Satan. That was dealt with later. So, following the thing out here, we see room is made for the Lord, and the power of the Spirit is the power for maintenance of the testimony.
After Jerusalem two other cities are named. Kirjath-Arba and Kirjath-sepher — the city of Arba and the city of the book, speaking of the world of literature. The city of Arba is the city where big men shine; the idea of a giant is a man with a big name, with a title and written up in ‘Who’s Who’. In the city of the book, literature dominates through the intellect. Many young people are held by great heroes and others by books. Kirjath-sepher was a special exercise to Caleb. The great feature of the present time is books. In Caleb’s family there was a desire for springs of water. The exercise to Caleb was how to overthrow things; this would be objectively by doctrine, and to maintain that by spiritual freshness we must feed the young from above.
These fathers in the Old Testament scriptures represented what God is. Parents represent what God is. Caleb was a wise father, he gave a south land and upper and lower springs. What Caleb found in his lot were three giants and it meant tremendous exercise; he sought the fellowship and spirit of his brethren to be with him in it. Offering Achsah his daughter to wife speaks of the assembly. Caleb the father holds out a reward to any who smite the city. Things are to be understood spiritually. Achsah’s desire was for the Spirit.
Room is made for God in the early part of the book and there is a sphere into which the Spirit can come. Difficulties would be at an end with the exercise of the brotherly spirit. Carrying out things [p. 40] apart from the brotherly spirit nearly lost a whole tribe, Benjamin, as shown at the end of the book. Caleb got what represents the mind of God. Hebron speaks of what was before the world in the divine thoughts; there were giants there but they were dislodged. “They gave Hebron unto Caleb, as Moses said: and he expelled thence the three sons of Anak”; he was worthy of it. This was a beautiful reciprocal spirit. ‘They gave’ corresponds with the primary thought of God, and His people are in accord with that here as those affected by it. In Joshua 15 he claims it and Achsah comes in and claims the springs; here it is not claimed, they gave it. The right to the inheritance is not in question here, but the exercise is how to maintain it.
We see the working out of this in localities. It was ever the divine thought that the assembly is one whole, not in the metropolitan sense. Jerusalem above is the whole assembly; the divine thought is that it is to be worked out locally. It is a question of making room for the Spirit — there is a constant demand for the Spirit of God and in making room for Him there is the maintenance of the testimony.