THE PURPOSE OF GOD IN A DAY OF SMALL THINGS
[p. 108] THE PURPOSE OF GOD IN A DAY OF SMALL THINGS
JT There is presented to us here the man who is to occupy the sphere of God’s purpose. The fact that it is Joshua that is brought forward would suggest that. It is man in the capacity of priest. “He showed me Joshua the high priest standing before the angel of the Lord”.
AFM Would Zerubbabel stand for a different idea from Joshua?
JT I think he stands for Christ more, as from God’s side.
JB Zerubbabel was on the kingly line.
JT Yes. Priesthood seems to express the relation in which man is to be with God; the mediatorial system depends on priesthood. What we speak of as the eternal state of things is not so much in view in priesthood as that in which God would show how He can bring about recovery; and have man before Him according to His own nature, in His holy city and in His holy land. If the city is holy, and the land is holy, the man must be holy.
FL In these first four chapters we get God’s resource and the instruments in which it is expressed; Zechariah the prophet; Joshua, the high priest; and Zerubbabel the ruler.
JT The prophet, priest, and king, we may say.
FL Yes, and it is wholly adequate to effectuate recovery, to carry things on and maintain them according to purpose.
AFM Would Joshua here in the filthy garments represent the people’s state?
JT Yes. If his garments were filthy all the others whom he represented would be. The chapter, I suppose, would show how God brings in an order [p. 109] of man that is to occupy the scene in suitability to Himself “Like people, like priest”. The priest is representative of the people.
JT I have no doubt that applies here. Joshua is a representative man certainly. The passage shows how one is cleansed and set up in dignity before God in priestly garments, through redemption.
AFM How do you view the garments?
JT I think they would refer to the man’s state before God.
AFM In Isaiah we have “filthy rags”; that refers to man’s righteousness.
JT “All our righteousnesses”; here we have official garments. I suppose the chapter comes in to show that man in his old state and circumstances, even a priesthood that God had owned, will not do for the order of things involved in the purpose of God. The filthy garments of Joshua are to be replaced by “festival-robes”. Satan’s attitude here reminds us of Eden: there he would rob God of man in innocency; here he would prevent God from cleansing man, and setting him up before Him in righteousness.
FL It is evident that to Satan this was a critical time; that which was connected with the testimony was weak, and he would prevent recovery.
JT It is in that connection we see how Satan discerns what God is doing, however insignificant it may be outwardly. He knew well what God was doing. If there, is only one righteous man, such as Job, on earth Satan considers him. He had not escaped his notice. I suppose it has a present application, that however small things may be in our account, Satan knows the value of them morally. He knows about them; he is doing all he can to offset the little spark and put it out. But then the Lord said to him, “The Lord that hath chosen Jerusalem rebuke thee”. That is; God has His purpose. It is an immense thing to see that, what God is doing, however small outwardly, is connected with His purpose. This makes things large in our eyes, and we can count on God to defend what He is doing, and confound Satan.
EHT At times Satan personally comes in and nothing but the rebuke of God can overthrow him.
JT He is not here using a mediary, he comes himself. He comes to our meetings, and he watches over you lest your soul should progress. He is especially interested in those in whom the Spirit of God is, so as to resist the work of God in them. Hence the word, “the Lord that hath chosen Jerusalem rebuke thee”. We cannot rebuke Satan in that way. It belongs to God to do it. Even Michael did not do it, he said, “The Lord rebuke thee”, Jude 9.
JB The object of Satan was the ruin of Joshua before God.
JT At any rate, that the work in Joshua should not proceed. He was as “a brand plucked out of the fire”. But there is much more to be done in us than to pluck us out of the fire. We are to be set up in dignity before God and Satan hates the idea of man set up before God, as he hated Adam and Eve in the garden.
FL The thing of importance for us is to discern what God has chosen; if you go on with that you are secure. In the second chapter there is the precious light that God had chosen Jerusalem, that He would dwell in the midst of Zion. Now, if they would be right with Jerusalem and Zion there can be no question God will take care of what He has chosen. So that, while Joshua is at a low estate, representing what the people were in that way, yet he was connected with Jerusalem, and God would have him there according to Himself. The great [p. 111] thing is not so much the question of our individuality as that we are connected with what the Spirit of God is going on with and supporting, what God has chosen.
JT Quite. So our exercise is not only to have good meetings; we are labouring in the light of the purpose of God and the other is incidental. The point in whether we are being formed according to God’s purpose. The subject of clothing is of great importance, because clothing is what characterises us. It refers to what God is doing by the Spirit, preparation in us to occupy the ground of His purpose. When you are fitted for it and in heaven, Satan can do nothing then, but what he will do is to prevent the work of God now.
GWH Would this be Colossians You have the idea of clothing in Romans and in Colossians, and you have it in Ephesians; in each there is the idea of putting on and putting off. In Romans, “put on the Lord Jesus Christ”. In Colossians and Ephesians the putting off of the old man and the putting on of the new.
GWH I was thinking of, “I would that ye knew what great conflict I have for you”, Colossians 2: 12.
JT The apostle was concerned about them, that they might be led into the mystery, and Satan was against that, hence the conflict. Romans 16: 20 shows that Satan was active at Rome also. “The God of peace shall bruise Satan under your feet shortly”. As yet he had not apparently been bruised under their feet. Evidently they had not reached in their souls the full result of Christ’s victory. They were to “put on the Lord Jesus Christ”. Now that is the point. It is more profession. That is the idea you have in your mind, and that is the ground you take publicly. Romans does not go as far as putting on the “new man”, but in Colossians you have, “having put off the old man with his deeds,
[p. 112] and having put on the new, renewed into full knowledge according to the image of him that has created him”. (Colossians 3: 10) And then you have a detailed description of the new man, which I think suggests the idea of clothes to be “put on”.
JB The character of the new man being set forth in the clothes?
JT Yes. In Ephesians the old man is said to be corrupt; he is formally described as corrupt; And then, “having put on the new man”, which he refers to as the truth as it is “in Jesus”; “if ye have heard him and been instructed in him, according as the truth is in Jesus; namely, your having put off ... ... . the old man ... ... and your having put on the new man, which according to God is created in truthful righteousness and holiness”. It seems as if there you get the full conception of clothes; truth, righteousness, and holiness would qualify us for the new place, because it is holy.
FL That really connects with new creation “If any one be in Christ, there is a new creation”. (2 Corinthians 5: 17)
WCR There is a side of responsibility in connection with the work of God in us that I wish to inquire about Philippians 2: 13, says: “Work out your own salvation with fear and trembling, for it is God who works in you both the willing and the working according to his good pleasure”. That seems to suggest responsibility as to salvation on our part.
JT That was in the absence of Paul, or in the absence of anyone who might have been a special help, you work it out yourself. I think it is collective. The Philippians were to work out their salvation in the absence of Paul, but then they are encouraged in the thought that God worked in them for the willing and doing of His good pleasure. That, I am sure, we are entitled to count upon, in that those who might help us are no longer with us. It brings in the thought of responsibility with each of us. Our [p. 113] collective salvation depends, in that way, on ourselves, but then God works in us. He works in us for the willing and doing of His good pleasure.
FL It is really the subjective answer to what you have just been quoting in Ephesians, to what is created in righteousness and holiness of truth. The saints thus formed can work out their own salvation, through God working in them.
AFM Is that especially in view of the testimony? You are speaking of it as a collective thing, as if they were to navigate the vessel themselves.
JT Quite. What had been set up among them should be continued in a living way. Paul had laboured in a peculiar way in Philippi, and with excellent results and these results were to continue. Compare Acts 16. He had lived in their houses, and he would have communicated the mind of God to them as to the assembly, and it was for them to work out their own salvation in regard of all that. It is not simply that I am an isolated individual and do the best I can. No one who has love in his heart can be individual entirely; he includes all those he loves and desires to carry them with him. It was said to Paul in the ship-wreck, “God hath given thee all them that sail with thee”, Acts 27: 24. Evidently Paul wished it. The more you love the saints the more you pray for them, and the more you pray for them, the more you may count on God carrying them through.
WCR Would working out your salvation with fear and trembling suggest that you are watchful lest anything hinder the work of God in you?
JT Yes. Fear and trembling is that you fear God in view of the capabilities of the flesh. You fear Satan working through the flesh.
JH The flesh is accountable for the “filthy garments”, and these have to be taken away.
JT Yes. Then it says; “Is not this a brand plucked out of the fire?” That was Joshua. And then; “And Joshua was clothed with filthy garments, and stood before the Angel. And he spoke and said unto those that stood before him, saying, Take away the filthy garments from off him”. Apparently that was done by others, by those who stood before him. Here it is not presented from the side of individual exercise, but rather from the side of what God does and what others do. It is from the divine side; it shows how God carries out His thoughts, notwithstanding Satan’s opposition.
WCR In the history of our souls, would this be the initial thing?
JT The result shown here typically may take a good while to reach with us; with some a longer time is needed than others, on account of spiritual slothfulness. Paul said, “What shall I do, Lord?” Acts 22: 10. A good deal had to be done in a negative way, as well as in a positive way, and I suppose Ananias would correspond with those who stood before the Lord here. So the Lord says to Saul, “Go into Damascus; and there it shall be told thee of all things which are appointed for thee to do”. He comes to Damascus and Ananias tells him what to do. “Arise, and be baptised, and wash away thy sins, calling on the name, of the Lord”. I think this is on that line.
EHT But does it not go a little further? Is it not preparatory to setting one in the purpose of God?
JT Certainly, but we have not gone that far. We are speaking here of taking off the filthy garments. “He spoke and said unto those that stood before him, saying, Take away the filthy garments from off him”. And then it says; “Unto him he said, See, I have caused thine iniquity to pass from thee, and I clothe thee with festival-robes”. God does that.
FL If we take account in the abstract of the priestly company as it is brought before God, when it is first brought into view in an individual; he is [p. 115] undone, he is clothed with filthy rags, and there comes in the work of those who are used of God to relieve us. That is, it comes in through the gospel and other ways. But from the outset God sees us as in His purpose, what we are to be as clothed in festival garments.
GWH Would it be like Luke 15?
FL I suppose the element of Luke 15 would be in it. The parable in Matthew 22 suggests the idea; that is, the “wedding garment” is put on.
GWH The prodigal’s father said unto his servants. “Bring forth the best robe, and put it on him”.
JT Matthew is the wedding garment but Luke 15 the best one; the latter is intended to convey the superior thing involved in Christianity.
AFM Does the “fair mitre” crown all this?
JT I suppose it suggests his dignity before God.
JB Who is the “I” in the fifth verse?
FL Does it suggest that the prophet now recognises the divine work in connection with the person, and he calls for the priestly dignity to be put upon his head?
JB Is the thought of holiness unto the Lord in the mitre?
JT I suppose it speaks of the dignity. The head is usually a member that is taken up to describe the dignity; oil is put upon the head.
FL It seems very suggestive that Zechariah should be the one to say it. He seems to claim him in that way, as though the prophet would say, He is a companion in the testimony and, May God crown him with all dignity and holiness.
JT So it says; “And they set the pure turban upon his head, and clothed him with garments; and the Angel of Jehovah stood by”. This thought of standing by is remarkable in verses 5 - 7. There are those who are in intelligent sympathy with what is [p. 116] going on and are ready to be employed in the carrying out of the will of God.
AFM What does the crown or mitre stand for in Christianity?
JT I think, as I remarked, it is dignity. One is dignified; one is lifted out of the littleness of the flesh, because all that is in the flesh is extremely little and adverse to the dignity in the things of God. I am referring to priestly head-dress in general; the mitre here, as in Exodus 28, would be peculiar to the high priest. The sons of Aaron had “bonnets”. The spiritual greatness suggested in these things should lift us out of the littleness of the flesh; its greatest things are very little.
FL There is hardly a more wonderful word in all Scripture, as regards our blessing, than, “he is not ashamed to call them brethren”. (Hebrews 2: 11) That is, He, in all the prominence of His place in glory, is not ashamed to acknowledge the saints as His brethren. That is the idea in dignity; it is conferred dignity.
JT As we had it yesterday, “The glory which thou hast given me I have given them”. (John 17: 22)
GWH But the service in Ephesians 4 fits you to correspond with this; “till we all come in the unity of the faith ... ... unto a perfect man, unto the measure of the stature of the fulness of Christ”. Our exercise should be that there should be a correspondence in us, in intelligence, with this dignity.
JT Yes, quite. The spirit of the speaker here in Zechariah 3: 5, would show a lovely disposition to see another honoured.
FL I was thinking of the unjealous spirit that welcomes him.
JB Does not the prophet recognise the full situation before him, and sees the garments to be taken away and the new garments given, and now he says, Set a fair mitre upon his head. That would complete it [p. 117] all.
JT So there is the absence of jealousy in all this. Satan is marked by jealousy. He was jealous in Eden and is jealous here. He hates to see man set up by God. He is governed by jealousy against God. He cannot bear to see the man according to God and will do all in his power to prevent any and each of us from becoming that, a man according to God. So the beautiful spirit in this speaker is the opposite of that, and it surely should find an answer among us, that we rejoice with those that do rejoice. You rejoice in the honour God may put upon a brother. It does not detract from you. It rather adds to you. If we see each other according to the assembly, anything that is conferred upon another will not detract from you at all.
WCR “Honour to whom honour” (Romans 13: 7); that is the principle.
JT Quite, and you rejoice with those who rejoice. You are not jealous. I think it is very beautiful in the angels, how they gloried in the birth of Christ. God had come down, He had passed them by and became Man. He dignified man infinitely by becoming a Man, and yet the angels are there celebrating it, and a multitude of them, as if they were all represented.
AFM Would not this expression, “And I said”, mark the prophetic spirit always, whether in the Old or New Testament, perfect sympathy with what God is doing and aiding it, and if possible seeking to help it forward?
JT It is like the spirit of prophecy. It is the testimony of Jesus, of that kind of Man.
FL I was thinking of that in connection with the Revelation. John was the vessel of testimony in the way Zechariah was here. John looks upon the saints and says; “I John, who also am your brother and companion” (Revelation 1: 9); that is, in the testimony he embraces them unjealously, as a brother and [p. 118] companion; and here Zechariah recognised the divine work, it seems to me. He welcomes him as his companion in the testimony. “I said, let them set a fair mitre upon his head”.
WCR You get the unjealous spirit in Moses, when he was told certain ones prophesied in the camp and he expressed a desire that they would all prophesy.
JT That is just it. The testimony filled his heart. You do not know when you will be taken away. The Lord might take you at any moment and you would rejoice to know, that there are others who can go on. You know the testimony has to go on. We have had Joshua’s rags; now a changed Joshua, dignified Joshua. It only adds to us all. I think it is beautiful in the Canticles to see at the end the principle of this, and how the speaker pleads for the little sister. At the end the enmity between Ephraim and Judah will have gone, so she says, “What shall we do for our sister?” (Song of Songs 8: 8), And then goes on to say what they were prepared to do for her. As a wall they would build a palace of silver upon her, and as a door would enclose her with boards of cedar.
JH We sometimes pray that men might be raised up to help the people of God. Is this the answer?
JT Zechariah and Haggai must have had remarkable exercises together as to the things that had crept in amongst the people of God. The work had stopped, the people were going to their own affairs, living in their own things, and the house of the Lord was lying desolate; Ezra 4:24. So doubtless the prophets had their own exercises, and this would be the answer to them.
AFM The prophets were helping.
WCR All had been seeking their own, not the things of God.
JT Quite so. In Joshua thus clothed what a vessel there was for the [p. 119] work!
JB He is clothed first, all this honour and dignity put upon him, and then given the charge.
AFM Would you mind helping us a little in regard to these angels? There are two in the previous chapter and one here. He seems to be identified with Jehovah. Is that so?
JT The high priest is said first of all to be standing before the Angel of Jehovah, and then it says again, in the third verse, that he stood before the Angel; and then again in the fifth verse the Angel of Jehovah stood by; and in the sixth verse the Angel of Jehovah protested unto Joshua. Generally he seems to be the representative of Jehovah. In the seventh verse the Angel insists on the obligation. “If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts; and I will give thee a place to walk among these that stand by”. That is, he now would have that place. He would be among those that stand by.
AFM Is that some special place?
JT Yes. Apparently, those who stand by would have God in their interests and affections. Any saint can be that, even if he has not a gift; but it would suggest one wholly in sympathy with God.
AFM The seventh verse suggests several things. There are, “my ways”, “my charge”, “my house”, “my courts”.
JT This word of the Angel in verse seven shows how great the things are that we are called to. We are apt to think that they are very trivial, and that coming to a meeting, for instance, is a matter of very minor importance. Doubtless that was the spirit that marked these Israelites as the work lapsed; they were indifferent. People would remain at home rather than be concerned about the house of God, but then God would point out the dignity connected with His things. They are [p. 120] not small things.
JB They have reference to His purpose in Christ.
JT Yes, and He is honouring you and He is honouring me, and us all, by connecting us with them, and this is what the Angel said to Joshua: “If thou wilt walk in my ways” (that is, God’s ways) “and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts; and I will give thee a place to walk among these that stand by”. God, however, reserves His own sovereignty and rights: “I will give thee”. We must not belittle these things.
AFM Would this correspond with the first epistle to Timothy?
JT A good deal. There is an opportunity offered here to “flourish in the courts of our God”, Psalm 92: 13. Timothy is like one spoken of in the Psalms.
AFM “I will give thee a place to walk among these that stand by”. He would be recognised and honoured as such.
JT “A place to walk among these that stand by”. What company that is! You are no longer isolated. An isolated Christian has a great disadvantage. I mean, one who is isolated by reason of circumstances, he has access to God, but he cannot have this verse strictly. He cannot have a place to walk in amongst “these that stand by”. It is very lovely to be walking amongst those that stand by in regard of what God is doing.
WCR It is fellowship and all connected with it.
JT Yes. The newspapers are full of what is going on in the world and everybody is standing by to see what is happening. Everybody on earth I suppose is interested in what is going on now in outward things, but the thing to get hold of is that God is doing something and that is seen by faith. God’s dispensation is in faith. God is carrying on a great work and there are those that are [p. 121] standing by and watching. Joshua gets a place to walk among them.
AFM The word in the New Translation is, “I will give thee a place to walk [or “give thee goings”] among these that stand by”.
WCR Does that suggest a special place in the house of God for those qualified for it?
JT I think so. It suggests not only that we serve God there, but that we have companionship. The Lord spoke about going to the house of God in company, to take sweet counsel together with certain ones; Psalm 55:14.
GWH In the next verse it speaks of his fellows, that sit before him.
JT “Thou and thy fellows”. Joshua was formally taken account of as a high priest, clothed with a mitre. His fellows are men of portent, men to be wondered at; that is, they are signs. The application now is that anyone corresponding with this is a sign from God.
AFM Living signs.
JT Men like these associates of Joshua, are a testimony on the part of God.
JS Sisters too may be that by their walk.
JT Like Anna. She stood by the house of God; that was her one object. The gospel of John is built up on signs, we may say. See John 20: 30, 31. Now it goes on here, “Behold, I will bring forth my servant, The BRANCH” That is Christ. He is to be brought out.
AFM So we have brought out here how we become proficient for the testimony, to answer in this thought of “The Branch”.
JT You become a sign as to what God is going to bring out, you point to Him in your ways.
JC You are morally like Christ, by the Spirit.
JT Quite, that [p. 122] is a sign.
WCR Would the Branch suggest what is seen in those that are to be wondered at?
JT I think they point to Him. “For behold, I will bring forth my servant, The BRANCH”. You connect the idea with the signs.
FL It is directly connected in Isaiah 8: 18. “Behold, I, and the children whom the Lord hath given me, are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion”. So the Lord, when He comes and takes up the apostles, He with them become the portents, signs and wonders.
EHT Could there be anything greater in the present day than to be in any measure a sign to point to Him that God is going to bring out?
JT That is the point. People do not take account of it. Nevertheless God could say that sign was there to point to Christ.
WCR So that wherever God sets up anything in a locality that is a sign there. It may be weak and feeble, but God has intended that to be a sign in that locality.
JT That is the thought. It is a sign pointing to “The Branch”; to the One who comes out in dependence on God, as the Lord was here. He came in His Father’s name and turned to His Father in everything. The Antichrist comes in his own name. So the sign now is to the coming in of Christ, “The Branch”. There are not wanting today, alas! signs of Antichrist’s coming.
AFM Would this be in the character of a shoot? It is not a tree.
JT I think it means dependence, a branch is dependent on something else.
JB So we are branches as depending on Him, as He would be a Branch depending on the Father.
JT He depended on God. He took that place as Man, and I suppose, as in the mediatorial system [p. 123] which this suggests, He is on the ground of dependence on God.
JB “My servant”.
JT Yes.
EHT Would it be right to say in the present day when everything is pointing to the man Satan is going to bring out, the Spirit of God is active to point out the Man that God is going to bring out?
JT Yes, that is the point. Then he goes on from the figure of a Branch to a stone. “The stone that I have laid before Joshua”. The stone has seven eyes. The iniquity now is not only taken away from Joshua, but taken away from the land. “I will remove the iniquity of that land in one day”.
AFM What is the idea of this stone?
FL The thought is not exactly the foundation stone which, we may say, is covered, but rather a corner stone upon which there is writing. He is prominent in the building. They had stopped work on the building, now they come back to the foundation, and the stone is put on that, and there is the writing upon it, which identifies the mind of God with that Man who is brought into view.
JT Who has seven eyes; power, as you might say, of infinite perception.
FL Yes, we read the mind of God and all His thoughts of grace in connection with that Man who is established.
AFM So the stone, in that sense, is the earnest of the whole structure.
FL The stone, if we take the illustration from a human building, is often descriptive of the mind and intent of the builder, rather a glorification of the builders. He puts upon that stone what is to be a memorial and a glorification of his purpose. Now I rather thought the writing was to express the mind of God in connection with that Man who is set forth in the stone. “The stone which the builders rejected”, (1 Peter 2: 7)
[p. 124] becomes the head of the corner. It is not exactly foundation.
JB The chief comer stone.
EHT Would there be any significance in bringing in the Man that God is pointing out, who is going to fill the whole universe?
JT Here the point is that it is laid before Joshua. Joshua being the great feature of the chapter. First you have the writing, engraving, and then perception. Although wanting perhaps in many things the world regards as wisdom, and instruction, and education, the seven eyes would indicate the power of perception. We judge all things. “He that is spiritual” Paul says, “judgeth all things”. The seventh verse of chapter 4 reads: “Who art thou, O great mountain? before Zerubbabel thou dost become a plain; and he shall bring forth the headstone with shoutings: Grace, grace unto it!”
FL There is another thought, that as this stone was before the high priest, the great mountain of Babylon was to be overthrown, and another stone should come forth. Zerubbabel “shall bring forth the headstone with shoutings: Grace, grace unto it!” It is the stone that is to take the place of the ruling power upon earth, but established as the throne of grace, I rather thought.
JT Yes, and then in connection with that you get a little further on the word of Jehovah, in the eighth verse of the fourth chapter; “And the word of Jehovah came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; and his hands shall finish it; and thou shalt know that Jehovah of hosts hath sent me unto you. For who hath despised the day of small things? Yea, they shall rejoice, even those seven, and shall see the plummet in the hand of Zerubbabel; these are the eyes of Jehovah, which run to and fro in the whole earth”.
FL [p. 125] So that the laying of the foundation is now connected with the headstone. It is complete, and the stone brought into view overthrows the mighty mountain really, and what is substituted is the power of grace and that mind of God which does not despise the day of small things. How much we have to value that.
JT Yes indeed. The eyes in the stone before Joshua would, I suppose, refer to priestly discernment. That is, the Holy Spirit in the saints, then the eyes of the Lord Himself running to and fro, so that things are kept under the eye of God and under the eye of the saints, and there is a judgment about things according to God.
FL I suppose in the tenth verse we get a result that flows out from the bringing into view of “The Branch” and the “stone”.
JT “In that day, saith Jehovah of hosts, shall ye invite every man his neighbour under the vine and under the fig-tree”. That would be the land.
AFM There could not be that restfulness and peace suggested in the vine and fig-tree apart from lawlessness being removed.
JT So that the divine thought is to return to original simplicity, as in Eden. The idea of cities, long distances and commerce is out of sight. A man sitting under the vine invites his neighbour there.
JB The fulfilment of the law is no doubt involved in that way: “Love thy neighbour as thyself”. (Leviticus 19: 18)
EHT What did you mean as to verse 10?
FL We get the millennium in that verse: a man invites his neighbour under his vine and under his fig-tree..
JT “An Israelite indeed” (John 1: 47) under the fig-tree.
FL Yes, “in whom is no guile”; all shall be, in measure, like Christ then, in whose mouth there was no guile.