SERVICE MANWARD LEADING TO WORSHIP
[p. 471] SERVICE MANWARD LEADING TO WORSHIP
Exodus 4:27 - 31; Exodus 12:21 - 28; Acts 11:25,26; Acts 13:1,2
JT These scriptures indicate how the worship of God may be the outcome of service rendered to the saints by those qualified for this. It is seen in the passages read, first in Moses and Aaron, then in Moses, and then in Barnabas and Saul. Worship is seen to be the outcome of teaching or other ministry. It follows that the ministry depends on the ministers who are themselves dependent upon divine resources. In the first passage we have “the mountain of God” where the two brothers meet; Aaron kisses Moses, that is, there is brotherly affection between the ministers. Then, “Moses told Aaron all the words of Jehovah who had sent him, and all the signs that he had commanded him. And Moses and Aaron went and gathered all the elders of the children of Israel; and Aaron spoke all the words that Jehovah had spoken to Moses, and did the signs before the eyes of the people. And the people believed. And when they heard that Jehovah had visited the children of Israel, ... they bowed their heads and worshipped”.
WM Were the signs to accredit the ministers?
JT Yes. Moses had said to Jehovah at the beginning of the chapter, “They will not believe me, nor hearken unto my voice; for they will say, Jehovah has not appeared to thee” (Exodus 4:1). And then we have the signs. In the New Testament the service of the ministers was confirmed by “the signs following”. The Lord will never fail those who minister. He will accredit them, not now in the way of public miracles, but in what in the circumstances is sufficient. There is still the need for those who minister to be accredited to the saints, and the Lord will accredit them.
WF [p. 472] What is in your mind as to the service of God in this connection? Would it include the ministry of those who serve as leading to the end which is in view in the ministry, the worship of God?
JT What I have in mind is service in the sense of the worship of God. His people, being prepared for it, are led to it through ministry. The end of the service in Exodus 4 was worship by God’s people. This is particularly seen in this chapter and in chapter 12. There are also other instances. The service or teaching of Barnabas and Saul for a year in the assembly at Antioch brings it clearly before us. The result was that “they were ministering to the Lord”. That is not in mind at all in much service that is carried out today. Many professed servants — some real to a point — go no further in their thoughts than the relief of men.
EBG Do the circumstances brought before us in this chapter give an indication that God places great value upon ministry, in that He continues with the thought in the face of the apparent reluctance of Moses to take up the service?
JT I think you see how He overcomes obstacles even in the one who is to be the leading servant. Moses places obstacles in the way, although he is taken up from his infancy with a view to service. When the time comes he is not ready, but the Lord overcomes the obstacles in grace, particularly in furnishing him with a brother. God begins with him in view of the service, beginning with him on the mountain of God. God did not send him to the mountain, but Moses reached it. We are told that he led the flock behind the wilderness and came to the mountain of God. That is all to the credit of Moses, and being there, Jehovah appears to him. That is the first great thought in view of immediate service. Moses came to the mountain of God, where God would make Himself known.
WF Have you in mind the beginning of chapter [p. 473] 3?
JT Yes, the mountain of God comes into view in the third chapter, and again in chapter 4 as the meeting-place of the two brothers. Going back to Abraham, we see the mountain of Jehovah as the place of divine provision, so that the ministers understand that they are not cast on their own resources, but it is a matter of God’s provision. “On the mount of Jehovah will be provided(Genesis 22:14)”. This is a great thought, a fixed principle reached in relation to Abraham and Isaac. Ministers who are barren of substance do not induce worship in those whom they serve. The minister has to be in wealth. The great minister in the New Testament, other than the Lord, is Paul. He speaks of the unsearchable riches of the Christ. The resources are inexhaustible.
AHG Are there two aspects of the ministry presented in the two servants, Moses and Aaron?
JT Yes. The first is authority in Moses. Inasmuch as he disclaims ability to speak, the Lord furnishes him with a brother who could “speak well”, so that the first direct ministry is from Aaron. The passage states that Moses told Aaron all the words of Jehovah who had sent him (verse 28), and all the signs that He had commanded him, and Moses and Aaron went and gathered all the elders of the children of Israel, and Aaron spoke all the words that Jehovah spoke unto Moses. The thought is that Aaron represents the brotherly feeling here, ultimately developing into the priest. Here he speaks as the mouthpiece of Moses, and speaking must carry with it affection and sympathy. This is most essential in ministry. Moses himself had the words directly from God. The first thing is that one has a message, something to minister, then the next, how he does it. Is it merely the communication of divine thoughts, or is the minister in accord with what he is ministering?
RDH Do we get the material for ministry on the mount of [p. 474] God?
JT Yes, that is the thought; where the revelation is made and then where the brothers meet, because brotherly affection is part of the divine provision.
RDH Do we get the mountain at the end of Matthew?
JT Matthew corresponds with what we have already had. We have much ministry connected with mountains in that gospel. The Lord goes up into the mountain, and the disciples come to Him there (chapter 5).
AFG Is that how ministry is maintained on the divine level — on the mount of God?
JT The mountain speaks of being lifted up above the level of ordinary religion. The idea is elevation morally, so that we are told in Mark that the Lord went up into the mountain, and called whom He would, and chose the twelve that they might be with Him, and that He might send them forth to preach. They go out from that elevation. On the other hand, the aspect presented in Luke is what the minister is personally. The Lord began at Nazareth and attention is called to Him there, as it is said, “the eyes of all ... were fixed upon him” (Luke 4:20). That side of things is presented in Aaron.
Ques Would the great thing in ministry be to consider for God first?
JT Quite so. God had said to Moses, “say to Pharaoh, Thus saith Jehovah: Israel is my son, my firstborn, ... Let my son go, that he may serve me” (Exodus 4:22,23). That is the order, that he may serve Me. There can be no doubt that Moses communicated this to Aaron, and Aaron to the people, and that it would have affected them as we see in verse 31 — they worshipped. We should keep in mind that the mountain of God is the place of divine resource where God provides. The brother is provided there, as we have seen.
EBG What is your thought in regard to the brother? In the first scripture, Aaron met Moses, and [p. 475] then in Acts 11 Barnabas goes to seek out Paul. Have you something before you in that connection?
JT Yes, the two men together. So that there is scope for radiation of brotherly affection. We are told that Aaron kissed Moses — Jehovah provided him. Moses would understand that it was a divine provision on the mount of God, a concrete and practical evidence of the provision of God. Aaron was a provision for Moses. “Is not Aaron the Levite thy brother?” (Exodus 4:14) Then God directs Aaron to go to meet Moses; the meeting takes place in the mount of God, and Aaron kissed him, that is, the brother is ready where he is needed. Moses needed him. It was God’s provision.
ETS So that there are not only public evidences of relationship, but evidences of affection in the kissing.
JT Yes, that is the point. He was really a brother. He kissed his brother, having taken the journey to meet him. Jehovah says, “Behold, he goeth out to meet thee; and when he seeth thee he will be glad in his heart”?(Exodus 4:14) Now we have the thing verified. He went to meet him on the mountain of God and kissed him, so that the brotherly relation is settled and confirmed, and Moses begins at once to tell Aaron what God has said to him. It says, “Moses told Aaron all the words of Jehovah who had sent him, and all the signs that he had commanded him”: that is, Moses showed that he was not concerned with having any advantage over his brother; he tells him all, there is no reserve. He might have been selfish and concerned about being superior to his brother. He might have held things back and intimated to him that he had an advantage over him. But there is transparency, and his transparency leads to the telling out of things. All this is happy and had a good effect.
ETS So that there was really nothing of officialism about him, was there?
JT No, and no thought of any reserve. Reserve [p. 476] tends to limit the outflow of affection. Frankness and transparency have a great place in divine things.
AHG Would this indicate the way in which the servants work together, having in view the great end of the service of God?
JT You have it worked out here in affection and confidence. They shared what had already been provided in connection with the mountain of God, and then they come to the people, and in the ministry they show this beautiful spirit.
AFG I suppose the ministry is greatly affected by these brotherly relations?
JT Very much. That is one idea in them. Love is the great thing, “the greater of these is love” (1 Corinthians 13:13). Love is of God, and it is marked by simplicity and transparency. Confidence is thus established so that ministers themselves radiate what is in mind. The persons who are ministered to understand as they see the ministers. And so Luke presents the Lord as to what He was personally in His ministry at the outset.
AFG So that there is a wonderful result here almost immediately. The people believe.
JT That is what we should notice. There are immediate results if what the ministers present is seen in them livingly.
WM Does God get His portion in that they not only believed, but they worshipped?
JT Yes. They believed what was said. That is to say, the presentation of the truth carried its own commendation. They come to the people. These two men, simple, frank and open, bear all the evidence of having had to do with God and receiving from Him. Then the next thing is, “when they heard that Jehovah had visited the children of Israel, and that he had seen their affliction, then they bowed their heads and worshipped”. The ministry discloses what God is. The ministers are equal to it, but then God had come in [p. 477] and visited them in their affliction. A great feature of ministry is to bring God in.
WF That would be the impression that Moses had received at the burning bush — who God was and His thoughts about His people.
JT Yes. It is bringing God in here. Of course ministry presents truth, and conveys doctrine, but it brings God in. The testimony is that God Himself had visited His people.
Ques In that way the ministers would convey the feelings of God to the people in their service?
JT I think so. Aaron had been provided, that is the principle. They were united, they love one another, there is no jealousy, and what they say carries weight; so that Israel would say, ‘What they tell us is true, God Himself has certainly come in’.
JFS Are we to understand that this mountain is a type of Christ?
JT It is a symbol of divine provision, and of course all is in Christ. It is one of the “ancient mountains” mentioned in the blessing of Joseph in Deuteronomy 33. Genesis contains the ancient things and it is one of the mountains of Genesis. It comes in here in the way of ministry. Everything is set out in Christ; a mountain suggests strength, stability. “On the mount of Jehovah will be provided” (Genesis 22:14). This clearly is a question of provision, or divine furnishing.
Ques Later on, God says, “I sent before thee Moses, Aaron, and Miriam” (Micah 6:4). Would Miriam have a part in this service?
JT Miriam comes in later, but that is another matter. She serves in the second chapter in regard to Moses himself, although her name is not given in Scripture until she is actually ministering to Jehovah in chapter 15. According to the prophets she is one of three whom God sent before Israel (Micah 6:4).
FI Would she represent the subjective side? Whereas the two whom we are considering at the [p. 478] moment present more the objective side, in order that service might be presented authoritatively.
JT Yes, that is what she stands for. Moses and Aaron are here as from God in the way that Christ is the Apostle and High Priest of our confession. They represent that side, but how important it is to represent God not only in what I say, but in what is seen in me, what I am characteristically.
FI Do you not think it would help those who minister if it were seen that true service to God in the way of worship can only be produced as the outcome of faith working by love in the ministry?
JT Exactly. Matthew gives us more the side of authority, the Lord’s authority in view of the assembly; Mark presents the levitical side, in the ministers sent out from the mountain; but Luke presents the Man, hence what was personally attractive and ornamental. At His baptism Jesus Himself was beginning to be about thirty years old. It is not only the actual age, but what He was at that age. He, having been baptised, was praying, and heaven acknowledged Him, and then we are told that He was led in the wilderness to be tempted of the devil; led in it, not into it (see New Translation). Then He went into the synagogue as was His custom, and stood up for to read, and opened the book at the passage in Isaiah with reference to His anointing. His attractiveness comes before us — how He read; He sat down and began to speak. Attention is called to what He is as a Minister. In our ministry we are to combine in our services attractiveness with authority in a moral sense.
AHG Does the thought of the wilderness which comes out in Luke and also here have some bearing on this service?
JT I think it has. We are reminded of it in the Lord’s history, and also in the history of Philip, who is sent down to the wilderness to preach to the eunuch. We gather from this that no mere human or earthly [p. 479] resources are needed. All comes from God, the wilderness contributes nothing.
BS In both cases where worship is mentioned the people are still in Egypt.
JT Yes; the mountain of God is in the wilderness, and in that connection we see the ministers. The spirit of a brother would enter into what was said: “And when they heard that Jehovah had visited the children of Israel, and that he had seen their affliction, then they bowed their heads and worshipped”. They were affected by God coming in. In chapter 12 we have the skill of the minister in condensing his thoughts, not exactly what he is, but the skill in which he ministers. In the first instance we see the beautiful relations of affection between the persons and how they spoke to each other, and also how the speaking was through the brother. Here in chapter 12:21 it is not Aaron that speaks, it is Moses. He called all the elders of Israel, and what he says to them is before us in the seven verses to the end of verse 27, where it says “the people bowed their heads and worshipped”. Jehovah’s words to him begin with the first verse, and run on to the twentieth verse, that is, twenty verses are taken up with what God says to Moses, and seven verses cover what Moses said to the people. Now what we have before us here is not the way he spoke, but the skill with which he conveyed the thought without enlarging too much on it. We may gather from this that brethren should not take too long; long addresses do not help.
EBG That is very good, and should commend itself to all. The thought of condensing is important. Should we not be much concerned to avoid needless repetition?
JT Yes. We get examples in these great ministers, Moses and Paul, as to how things are to be done.
JFS Was this second worship in advance of the other — [p. 480] deeper?
JT Well, the wording of the first is as here: “they bowed their heads and worshipped”. In the first it was a question of God’s love to the people. He had said, “I am come down to deliver them” (Exodus 3:8); but in this chapter it is what was said about the passover, it is more actual teaching.
RDH Moses said, “Take a bunch of hyssop, and dip it in the blood”. That is not recorded in the instructions of verses 1 to 20.
JT Well that is the principle of ministry; always of course, in keeping with the Scriptures. You may add or subtract or leave out. The hyssop would be Moses’ own thought. It is the skill of a levite in ministry to convey the impression to those to whom you are ministering that you are very small and insignificant. All greatness must come from God. The hyssop, I suppose, would be the idea of smallness — “take a bunch of hyssop”. Solomon spoke about it. It grew out of the wall. Moses directs that it should be used to “dip ... in the blood that is in the bason, and smear the lintel and the two door-posts with the blood that is in the bason”. That brings us to another variation: the word “bason” is not found in the original instructions.
WF There is no bason mentioned. It is, “take of the blood, and strike it on the two side posts” (Exodus 12:7).
JT Moses puts that in also, no doubt, to make the service practical. Hyssop would be easily obtained.
FI Although Moses condenses things in this portion, we get the whole of what was said to him in verses 1 to 20.
JT Yes; it would all come out as the Spirit wished to apply it. I am referring to ministry as we have it now. We know “in part” and hence minister “in part”. We can thus see that it is important that the prophets speak by two or three, not more, because the saints cannot take in much at a time.
EBG You have remarked elsewhere that it is not necessary to tell all that is known of a subject at one [p. 481] time. Attention has been called to the fact that Moses later on would give in detail all that had been said to him. Everything that is from the Lord will find an opportunity for expression.
JT The servant often gets a word from the Lord which goes beyond what he may say in a given service. It can be kept. It will come in for another time.
WF These verses tell the people what they are to do. It is simplified to them. All that was meant might not be fully entered into at the moment.
JT The children are brought into it very beautifully in what Moses says (verse 26). “It shall come to pass, when your children shall say to you. What mean ye by this service? that ye shall say. It is a sacrifice of passover to Jehovah, who passed over the houses of the children of Israel in Egypt when he smote the Egyptians and delivered our houses”. That would appeal to the children. The more the children of the saints are in the atmosphere of what is spiritual the better; and of course there should be something that a child can take in. Levitical instinct or skill would lead the minister to consider for the youngest in the audience. I think what Moses said here would appeal to an Israelite’s child. Not only were their houses passed over, but he says they were “delivered”. Every child would think of that — his father’s house delivered. They would converse with one another, the children would ask, and this is what they were to say. The idea of a house would be understood by a child.
AHG The house would be very much in view in this service?
JT Yes. The believer’s household has a great place in Exodus. The skill of the minister, seen in Moses here, would lead to his carrying with him all those to whom he is ministering. He would seek to carry the children along and give them something to hold their [p. 482] minds.
EBG There are also different points at which they worshipped. There is worship in the full sense, which we may look upon as a climax, but there is worship at various stages as progress is made in the truth.
JT Yes; we see it in Matthew’s gospel — the children praising in the temple. The Lord valued it (Matthew 21:15,16). There are those who would keep them out and have them taught by themselves, but the children are brought in here. What is to be said of the passover is in answer to the children’s inquiry, “It is a sacrifice of passover to Jehovah, who passed over the houses of the children of Israel in Egypt when he smote the Egyptians and delivered our houses”. And immediately “the people bowed their heads and worshipped”. I believe that all our meetings for edification ought to induce some movement towards God.
AHG The idea of the house seems to enter very much into the apostle Paul’s service. He speaks in the Acts of teaching from house to house. Would that be on the same line?
JT It would. On the occasion of the visit of Paul and others to Tyre (Acts 21:3 - 6), the wives and children accompanied them until they were out of the city. The young were there and you can understand that there was something in Paul that affected them. We are told in Acts 11:26, that Barnabas and Saul taught a large crowd for a year in the assembly at Antioch. There is hardly another scripture like that. I think it is to bring out what is seen in these two brothers in their ministry at Antioch. We have been likening Barnabas to Aaron; Barnabas went to seek out Saul. God told Moses concerning Aaron, “he goeth out to meet thee” (Exodus 4:14). Here it says of Barnabas, “having found him [Saul], he brought him to Antioch. And so it was with them that for a whole year they were gathered together in the assembly”. I suppose “in the assembly” would indicate the attitude of their [p. 483] minds. In another sense the assembly would be composed of the “crowd”, but the ministry would be marked by the dignity of the assembly.
WM Does it seem in that way that the assembly affords the atmosphere for ministry?
JT Yes, that is the point. God is taking up the assembly now among the gentiles. These ministers are teaching in Antioch for a year, they go through all the seasons of the year, but the thought of the assembly is present. We can understand that assembly features would be formed. Barnabas must have considered Saul as especially fitted for the work there. He must have discerned earlier the features that were there. According to chapter 9, Barnabas took Saul and brought him to the apostles and related to them how he had seen the Lord in the way and that He had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. So that he must have discerned what was there, and probably discerned more than is recorded.
EBG How would that work out in our day? Would it work out in discerning and seeking out those who had evidenced that they had light and help from God in the local surroundings?
JT It would work out in many ways. Suppose a brother looks after the gospel, he must be a preacher, not an official; the brethren have not appointed him, for the assembly does not preach or teach. He would have the need of the locality in mind, and that would lead him to invite a brother who had power in preaching. Barnabas would see what was needed in Antioch and say to himself, ‘Well, I could go on here, but I know a man who could do better just now’. I think that is the principle.
ETS Like Aaron kissing Moses really.
JT Yes, he recognised that Moses had something more than he.
[p. 484] FI I suppose Barnabas was aware of the commission given to the apostle with regard to the gentiles. It is at this point that the gentiles are brought in.
JT There can be no doubt that Barnabas knew more than is actually stated. The Lord had said much to Saul at his conversion, as he himself states in Acts 26. Barnabas had known of Saul, and he knew that he would fit into this work. There would be some indication anticipatively as to anyone that the Lord would use in a special way. Prophecy going before is a principle as to ministers (1 Timothy 1:18).
EBG Are you thinking of what Paul said to Timothy when he committed the charge to him “according to the prophecies as to thee preceding” (1 Timothy 1:18)?
JT That is what I had in mind. Prophecy going before would be an indication of the mind of God about him, but the laying on of the hands of the elderhood (1 Timothy 4:14), would come into it and confirm it. Barnabas is acting somewhat in that way here.
WF He was not sent by the assembly at Jerusalem, they had commissioned Barnabas to go as far as Antioch and a great number were added to the Lord through his ministry, but he did not keep the work to himself. The work was progressing and he saw another who could carry it on.
JT He knew something of Saul, and no doubt had some inkling of the prophecy going before. There were indications of the mind of God about this man. Barnabas took him to the apostles. We do not hear of such a transaction with any other man. Barnabas is said to have been a good man and full of the Holy Spirit. A man of such features is with God.
AHG In Samuel we read of one who could tell a good deal about David before he came out in a public way (1 Samuel 16:18).
JT That is helpful. He could tell a good deal about him; he could speak of his qualities, adding, “Jehovah is with him” (1 Samuel [p. 485] 16:18).
AHG So that one who is concerned for the service of God would be on the look-out for such features coming to light.
JT I think we ought to be on the look-out amongst the younger brethren. That is what is needed, “the Lord hath need of him” (Mark 11:3). That would be in Barnabas’ mind: the Lord had need of Saul, and he found him and brought him to the place and worked with him. The younger men are coming on and we should have an eye on them.
EBG In that connection it is important to see that there is no selfish end to serve and that all personal interests and desires must be subordinated to the great gain of the testimony and what God has in view?
JT I do not know of a passage that illustrates that more than the one before us. Barnabas is a great servant and yet he seeks out a young brother and they are together in service for a year in Antioch.
ETS Is there any difference between the assembly and the “large crowd” in verse 26?
JT We can picture the scene. The word assembly would certainly point to people. The teaching is not in a place like the school of Tyrannus, but “in the assembly”, so that it appears to me here that it would be what was in the minds of Barnabas and Saul, and not simply so many people. We should be instructed in the idea of the assembly and convey it to people. Those taught would gradually come into the assembly, and of course the result was seen in the assembly that was there in chapter 13.
WF We get the expression “crowd” in verse 24 when, as a result of the labours of Barnabas, a large crowd was added to the Lord.
JT And again in verse 26, “they were gathered together in the assembly and taught a large crowd”.
AFG Is the end defined with regard to Antioch in chapter 13?
JT Yes, “Now there were in Antioch, in the assembly which was there, prophets and teachers”. The assembly existed through their ministry, and then there was the detail. There were these brothers who ministered to the Lord and fasted.
AFG Why are they specially mentioned here?
JT To bring out the wealth that was in that place, all referring back to the word assembly in chapter 11:26 — the result of the teaching there.
JC Do you think that Barnabas had in his mind that there was a servant who could lead them further than he could?
JT Yes. We should observe what intervenes between these scriptures, that is chapter 12. In the end of chapter 11 we have the matter of the collection for the poor saints in Judaea, and Barnabas and Saul are deputed to carry this bounty to Jerusalem. Then at the end of chapter 12 we are told that “the word of God grew and spread itself” (Acts 12:24). The word had that power, it spread itself, and “Barnabas and Saul returned from Jerusalem, having fulfilled the service entrusted to them, taking also with them John, surnamed Mark” (Acts 12:25). These brothers apparently fulfilled their service, whatever they were asked to do, and they did it well. They are models. That comes in between the chapters we are considering, and then we are told what was at Antioch. It appears as though matters were pausing for some time at Jerusalem, then as the work at Antioch developed and became established, the assembly actually existed in the place, fully furnished and enriched, and the service of God went on. The Lord was ministered to.
AFG Do these men suggest the quality of it?
JT That is the idea, the richness of what was there, so that the Holy Spirit can operate from there as a base, sending out ministers.
JH Do we gather that their ministry had been of such quality that even in their absence the work proceeded,
[p. 487] until there was this definite result seen in the beginning of chapter 13?
JT It proceeded without them, you mean; that is the way it ought to be. If a brother is ministering in a place he ought not to act as if the thing will cease to exist when he leaves. The word is significant, “the word of God ... spread itself” (Acts 12:24). Elsewhere it says, “the word of God is not bound” (2 Timothy 2:9). It works of itself.
ETS Would you say a word on ministering to the Lord? What would that really convey?
JT Ministering to the Lord has the character of worship. The word used means service: here it is what is towards Him, ministered to Him, foreshadowed by the service maintained in the tabernacle and temple; so that glory to God in the assembly is the full result.