THE INHERITANCE
[p. 185] THE INHERITANCE
Acts 13: 1 - 3; Joshua 18: 1 - 10
(Summary of Reading)
We were talking together this afternoon of the inheritance and saying that Judah had his special portion in the south and Joseph in the north. The position of these two tribes indicates sovereignty. But there were seven other tribes whose portions were not allotted to them, and it appears that these get their portions in connection with the house of God. The two earlier divisions would correspond with the earlier chapters in Acts. We hear nothing of Peter and John being separated for their work by the Spirit, and that would correspond with Judah and Joseph, but the subsequent divisions of the inheritance were in connection with the house.
The house of God in its full bearing came out in connection with Paul’s ministry; it was there in principle before, but as a universal thought and conception it came out at Antioch. Paul at Damascus had announced in the synagogue Jesus as Son of God; he had gone up to Jerusalem to make acquaintance with Peter, thus linking himself wisely with what was there; there was no interference with what was already established. This is typified in Judah. Barnabas and Paul then (Barnabas being linked with Jerusalem) set out on their ministry, thus featuring mutual sympathy. They laboured a year in Antioch, and then we get prophets coming down from Judaea. One of them announced there was to be a famine over all the habitable earth. This dearth, in the government of God, prepared the way for the house — for that feature of it which expresses universal sympathy. Those at Antioch who were well-to-do determined to minister to their brethren [p. 186] in Judaea, which they did, sending it by Barnabas and Paul. So the sovereignty of God wrought by the Spirit to bring about universal sympathy and spiritual feelings and to overthrow national barriers. The Gentiles took account of the need of their Jewish brethren and helped them, sending it to the elders by these two brothers. We may say that, answering to the type, the tabernacle was now set up.
The introduction of the Gentiles in Acts would give adequate expansion to the thought of the house. The tabernacle was the house of God; Shiloh was the gathering place. Judah had a great place in the purpose of God, “The sceptre will not depart from Judah, nor the lawgiver from between his feet, until Shiloh come, and to him will be the obedience of peoples”, Genesis 49:10. That indicates the gathering centre. It says in Joshua, “And the whole assembly of the children of Israel gathered together at Shiloh and set up the tent of meeting there, and the land was subdued before them”. Joshua 18:1. There is nothing of rivalry seen at Antioch. This famine gave opportunity for the expression of Christian affection toward the Jewish brethren.
Such conditions existed at Antioch that the Spirit was free to bring out divine thoughts, and we begin here to get an insight as to how things would work out among the people of God. There was a good deal unknown yet as to what individuals may have. You cannot determine your own position. God has to make it clear in the house. We may know the extent of the territory, but that is only the first thing; these men in Joshua 18: 4 were sent to make a survey of the land subdued before them. There are certain ones to whom God has given a place; some have gone. It is perfectly clear that God in His sovereignty raises up men and gives them special places. There are “lots” still unknown, but if we pursue a right course — we may encounter opposition — [p. 187] God will come in and each will have his place and there will be no confusion.
Perhaps we are more familiar with the general thought of the inheritance than with the particular way we come into it, but it is important that each brother and sister should know his or her divinely given portion and place. Simeon cannot select Dan’s place, or vice versa. One of the most striking things is, that Simeon’s portion was not made much of. Moses did not mention any spiritual blessing for him in the distribution in Deuteronomy 33. It is a very testing thing to look for one’s name on the list and find it is not there at all. It is humiliating to be left out of account among the brethren. The man of God — Moses — leaves Simeon out; he has to take his part in another brother’s territory; he gets his portion in the territory of Judah. Then that is a test to Judah, which is a further thing.
The principle of sovereignty tests us as to our position with God on the one side and love to the brethren on the other. I suppose there is nothing so exclusive as divine sovereignty. Simeon comes in on account of God’s faithfulness. God has not forgotten him; he gets Beersheba and other towns. Simeon might say, I have got some wonderful towns; Beersheba was where Abraham lived; and Jacob was there, and had a vision which showed that however much it might appear that the promises were not going to be fulfilled through his going to Egypt, yet they were to be fulfilled. God says to him, I am the God of thy father, Isaac. Christ is risen and everything is secured for us in Him. Though the man of God may leave you out, God comes in and your place is secured. “The man of God” is a remarkable term. It is usually spoken of in the singular, he is one who is acting for God. Simeon does not lose in the end; his case teaches us to be content with obscurity. If you are waiting for indications [p. 188] in the house, it will lead you to pay attention in the house and you will learn your place. You may rely on certain features bringing you into notice, but if a man is to know his place he must find it out in the house of God. Each one should know his gift, God has set certain in the assembly. He would have us to know soberly the relative value of the gifts. There are firstly, secondly, thirdly, and “after that” others in connection with this disposition in sovereignty; 1 Corinthians 12: 28.
Paul had a gift, and Barnabas had a gift, and they had been using their gifts, and using them effectively, but as yet no direct portion had been assigned to them. It is most important that the brethren should see that whatever you may have your place has to be indicated by the Holy Spirit in the house; Acts 13: 2.
Recognising divine sovereignty would make you willing to be only thirdly, or even “after that”. That is what we do not like naturally. There are prominent gifts and minor gifts in the category. But that side is preparatory to 1 Corinthians 13. You come properly to the conditions in which the inheritance is enjoyed in chapter 13. In 1 Corinthians 12 we get the disposition in sovereignty of those set in the assembly, but all is in view of the surpassing excellence of what comes out in chapter 13.
When God is setting up a man and allotting him his portion He uses expressions to bring him down. We get an illustration of that in Joshua 1:1, “Jehovah spoke to Joshua the son of Nun, Moses’ attendant, saying, Moses my servant is dead; and now, rise up, and go over this Jordan, thou and all this people, unto the land which I give unto them, to the children of Israel”. Joshua is not spoken of yet as the “servant of Jehovah”, though he gets that title later in the book. The reference to the spies and Rahab confirms that the Lord is not going to accredit [p. 189] any one. Israel got help through the agency of a poor, despised, discredited woman. We get nothing like that in connection with Moses’ ministry. Even in Paul’s case, he comes in after Barnabas; it says Barnabas and Saul. Happily he was in keeping with that — there was no rivalry with Paul.
We see the thing worked out more distinctly in those that are prominent, but every one has got a part in the inheritance. Paul said, “Learn in us”.
The question is, What have we got in the dividing of the land? What are we possessed of with which we can minister to divine Persons?
Barnabas and Saul were two wonderful brothers. If you went to Antioch and asked the saints what they thought of them, they would have given them the first place, but that would not determine their position in the house. The Holy Spirit said under certain conditions, “Separate me now”. Acts 13:2. What comes out first is the beautiful spirit of the brethren. It says, “Now there were in Antioch in the assembly which was there, prophets and teachers ... and as they were ministering to the Lord and fasting”. Acts 13:1,2. Those are the conditions the Lord had His place, they ministered to the Lord. The sceptre and the lawgiver have got to be recognised. Thus they would not turn from the truth. The sceptre is the rule of Christ, and the lawgiver is regulation. They ministered to the Lord and denied themselves in fasting. The principle of self-denial is most important. There have been noted men who gave up their comforts for the sake of the people of God, and God honoured them. Priestly conditions and priestly service were present. God said, “Take Aaron ... that he may minister to me in the priest’s office”. Exodus 28:1. It is a wonderful thing that God has brought about priestly conditions in the assembly in the Gentile world. It is striking that it is not in connection with their prophesying and teaching, but in connection with what was [p. 190] priestly that the divine mind was made known in “the assembly which was there”. Acts 13:1.
There was that which was set up for God at Antioch. When Barnabas and Saul went to Jerusalem with the money, and the brethren asked them about Antioch, they could give an account of what God had wrought. He had brought about assembly conditions in the Gentile world. The Lord said in Luke 24:41, “Have ye here any meat?” When we come to a place, we want to find out what the brethren have got. Paul could say, God has wrought at Antioch — not through the official element, but God has wrought: He has brought about assembly conditions in the Gentile world. He was going to distribute the inheritance and He has been doing it ever since. There is still more to be allotted in the house of God.
Joseph had the north land and Judah the south, which we might connect with Peter and John. In the earlier part of the Acts there had been a fixed state of things already; Paul would not interfere with that; there were those to whom God had definitely allotted their portions. We have to respect what is already fixed. But there is a brother who has his inheritance, a large territory in the south — the most favoured part of the land — is he ready to let in Simeon? That is what brings out what God has already wrought. Jerusalem gave Paul the right hand of fellowship, there was brotherly feeling with Judah in that way; Judah and Simon went up together to fight against the Canaanites in Judges 1. Supposing God gives you a place and another brother comes in, are you ready to give way? The greater you are spiritually, the more ready you will be to admit any one who comes in. After all, it is all ours.
It is the same spirit as we get in Luke 14:10, “Friend, come up higher”. If I went up higher to start with, I should have to go lower to make room for another. It is a question of divine appointment. It is refreshing [p. 191] to see a magnanimous spirit in a brother; he is great enough to make room for the most insignificant gift. Peter and those in Jerusalem recognised Paul. The Holy Spirit is now distributing, and we want to make room for what the Holy Spirit will do. When the conditions exist, then He speaks; things go through a regular course and at the right moment the Holy Spirit speaks. Where there is a priestly state and assembly conditions the Holy Spirit dominates the brethren and they get their portions. The great thing in the house of God is to give the Holy Spirit freedom; He acts freely under certain conditions. Think what the Holy Spirit would be to us if we gave Him freedom. Shiloh was the gathering centre; the Lord has recently emphasised the house, but the body should not be left out of sight. The body is for the expression of Christ, and the gifts are for edifying but the Spirit speaks in the house of God. He indicates His mind and the allotments are made. I think family feeling would come with it, and the brotherly spirit. Judah is able to let in Simeon, he does not want it all. There is no thought of a brother dominating everything. The more you have, the more wealth I have. We were speaking of the number of workmen who were working in the temple for Solomon; 1 Chronicles 22. What a wide distribution it suggests.
I suppose this has in view the seven tribes; and what it signifies is the completeness of the family. The outlook of it is very wide; it has regard to all the saints.
It makes room for the Spirit. There is, alas, a great deal of divine competency not liberated for the service of the brethren. The Holy Spirit called Barnabas and Saul, they were competent vessels and they became more so when they were separated for their service. That should exercise us all, whether what is there is available for the service of the brethren.
[p. 192] The Lord would not have the saints without sufficiency; men of God knew that in the past. They could not tell what the Spirit would do, but those who knew the Lord knew that He would not leave the saints without sufficiency. There is no thought of the spiritual wealth of the assembly on the divine side being diminished or the gifts taken back. He gives the gifts and there is no thought of His recalling them. There are many breaking bread who are perfectly capable of serving the brethren in love, and they do not exercise their capacity. The Lord is saying, “Loose him and let him go, for the Lord has need of him”. Matthew 21:2,3. He knows where they are, though we may have to do the loosing. Brethren who have ability oftentimes do not exercise it. “Take heed to the ministry thou hast received that thou fulfil it”, Colossians 4:17 was said to Archippus. Make room for the Spirit and He will use what is there. There may be very little, but what there is He will use. If love is in activity there is power to edify, as we see in John 21. John is the unknown quantity; Peter’s part is plain enough.