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LEVITICAL ENERGY AS SEEN IN PAUL

JT One has had in one’s mind the order and energy that marked the service of the apostle Paul, a service to which he was called and for which he was separated at Antioch, and I thought the passages read would suggest this for our consideration. The narrative records facts without commenting on them, but it is interesting to note the manner and methods of the saints at the beginning, and the remarkable link of sympathy seen in Barnabas which found expression in his bringing Saul to Antioch.

As regards chapter 12 I thought the facts recorded there, interesting as they are, and denoting beautiful piety in the saints, show a certain decline. The fact is stated that there was unceasing prayer made for Peter, and while many were gathered together praying in Mary’s house at the time of his release, yet when he came to the door, those present could not believe that it was he. I think their surprise at the fulness of the answer to their prayers perhaps evidences a certain decline, though outwardly things continued as they should.

In addition to this, one might remark, with no disrespect to Peter, that he was asleep; and while in one way this betokens faith, yet if one compare the scene with that described in chapter 16 there is evident contrast. In the latter case, spiritual energy is most marked; Paul and Silas in prison prayed and sang praises unto God; they did not sleep. I only mention this as giving an outline of what was in my mind. If one thinks of the economy set up under the twelve, one sees the marked difference between that and what was set up by Paul; praise and worship are secured for God in a peculiar way ^[p. 431] through his service. No doubt it was God’s pleasure that Peter should sleep under the circumstances that obtained at the moment, still it was negative. Even in chapter 10, while considerable energy on the part of Peter is recorded, and one has to own God is in it, and the work is done, yet it is not quite what we get in Paul.

PSP Do you associate Paul’s energy with the fact that the disciples were first called Christians at Antioch?

JT Yes, it is mentioned in that connection, and it is for us to form our conclusions from that. The method here is remarkable. The principle of local service is seen in Paul before he begins to take up what is levitical in a universal way. He remained a whole year in Antioch before he was separated for the work by the Holy Spirit. It is very suggestive that the Levite should begin his service at the age of twenty-five. There is not much said as to what he did at that age, but we know he was not duly qualified until he was thirty years old, so it says here, “And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch”. This took place before the Holy Spirit said, “Separate me Barnabas and Saul for the work whereunto I have called them”, (Acts 13:2).

PH I think you said once, God teaches by models.

JT The book of Acts is a book of precedents; models are set before us. Paul was the typical Levite, so he remained a year at Antioch, he was serving in his own locality first, and thus the brethren had every opportunity of knowing him.

HN In Mark’s gospel the disciples are seen with the Lord before He sent them forth. Would that correspond with what you are saying? Would it suggest spiritual education?

JT Yes; it says, “he ordained twelve, that they should be with him, and that he might send them forth to preach”, (Mark 3:14). Then they get the D.D.’s, so to speak. He gives them names, too, indicative, no doubt, of what they were qualified to be. James and John he surnamed Boanerges; that is, sons of thunder; he gave them that name for a purpose. All this was after they had been with Him, after that period of retirement. Their names would suggest what was to mark their ministry.

HN So education for the ministry is a right idea.

PL The great point is where you take your degree. Here it is among the saints gathered together.

JT If we compare this with the passage quoted in Mark, we can see the connection. The Lord goes up into a mountain and calls to Him whom He would, then in verse 16 it says, “And Simon he surnamed Peter”. He gets his degree, as it were. He is now a stone in relation to the building. John 1 brings that into evidence. Jesus said to him, “thou shalt be called Cephas”. As last Adam the Lord is seen giving names. He had title to give Simon that name. In Mark it is a surname that Peter receives and it indicates something that will distinguish him in his ministry. Then there is the name Boanerges. I think it is all a question of levitical titles which follow and are given consequent upon the disciples being with the Lord on the mount.

HD'AC Would you connect the expression “sons of thunder” with the ministry of John? Thunder is universal.

JT That is an interesting question.

HN Would it suggest the way John, in his ministry, claims the earth for God?

JT No doubt. It speaks of the supremacy of the Lord over all earthly things. Thunder is so overwhelming. John’s ministry rises majestically over everything here. It is very interesting consideration. I would connect the levitical titles which the Lord gives in Mark, as has been said, with the qualifications of Saul here. He is a year in the place before the Holy Spirit calls on the assembly to commit itself to him. His custom was to meet with the saints; his methods were assembly-wise, so to speak; “for a whole year they were gathered together in the assembly”.

JMK Is it in the assembly we win our degree?

JT Yes; you remain a certain time with the saints to prove what you are.

FF Timothy obtained a “good degree”.

JT Yes; that word is used in relation to a deacon, one who went about doing the most unpretentious kind of work.

FW If a brother is more at home outside of his own meeting, that is out of order spiritually.

JT The principle is that the branch grows up out of his place and maintains what is due to God there, and thus qualifies for universal service. How can you lay your hands on a brother for general ministry unless you know him?

Rem These principles would thus not be solely for an apostle, but would apply to each one of us.

JT Yes; because all are to be Levites. All were taken account of in Numbers from a month old, and each one would be reminded as he grew up for what he was destined. So, applying it to the present, you grow up in your own place, and when the time comes that the Lord definitely calls you, you have the saints with you; you are not acting on your own exercise merely. A year’s experience at Antioch would give Paul the opportunity of being with the saints in all weathers, as we say.

PL So Timothy is taken up as one of good report among the brethren. The first mention of him in the Acts is “who had a good testimony of the brethren in Lystra and Iconium”. (Acts 16:2).

JT That is the idea. “Ye know the house of Stephanas”, the apostle says; ye know it; “that it is the firstfruits of Achaia”, it was that; (1 Corinthians 16:15). The Corinthians knew the man and his house, and that they had addicted themselves to the ministry of the saints, and were thus worthy of respect.

HN Would this year at Antioch correspond with the year in which the Levites abode round the tabernacle before it was set in movement?

JT No doubt. A whole year, as we were saying, gives opportunity of knowing the saints in all weathers.

Rem Summer and winter.

JT The assembly at Antioch was marked by a sovereign action of the Holy Spirit. That is seen in the early part of chapter 13: “As they ministered to the Lord and fasted, the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them”. It seems to me, that these are the conditions in which the Holy Spirit acts in assembly character in connection with levitical work; and in due consideration for the brethren in that company, these two men were there a year, so that they were well known as being qualified for service, hence brethren could lay their hands on them in fullest confidence.

HN There would not be the touch of spiritual completeness apart from the assembly.

JT You must be an assembly man to be a Levite. Much damage has been done because this has not been recognised.

PL One’s service is not likely to contribute to the building up of the saints on assembly lines unless regulated by that.

JT In other words the dispensation is assembly-wise, and all levitical work is to be carried on in relation to the assembly; hence one comes back to ^[p. 435] it. The narrative proceeds up to the end of chapter 14 to show the wisdom and accuracy of divine choice and how those selected men proved themselves qualified, and were true to their levitical obligation. See Acts 14: 26 - 28. “When they were come [to Antioch], and had gathered the church together, they rehearsed all that God had done with them”.

HD'AC Paul really planted churches wherever he went, and he had to be instructed in the practical bearing of such before he could do this.

JT The apostle had light in his soul regarding the assembly, and how he would delight in the working out of it at Antioch.

PL “All things are yours”, (1 Corinthians 3:21) is that the levitical idea? The Levites belonged to the assembly. The apostle would learn in this way the dignity of the company.

JT When Moses came down from the mount with the light of God in his heart there was idolatry in the camp; he could not work out divine thoughts there, but Paul came into a company where he could work out the light in his soul, the material was there. What a year they must have had together! There was detachment from an earthly centre and attachment to a heavenly one. The position is very great if we think of a man coming into a place with light from heaven. The Lord had said to him, “Why persecutest thou me?” (Acts 9:4). Paul would know what that meant. He had the light of the divine system in his heart and there at Antioch was the material in which it was to be worked out.

HN You were referring at the commencement to the thought of sympathy. All the light in the apostle’s soul was brought into a sympathetic atmosphere, and if levitical service is to flourish, must we not have such an atmosphere now?

JT Yes; John makes room for the working out of Paul’s line of things, after what is public has broken down.

FF Is there any advance in the position at Ephesus on the Antioch position?

JT Ephesus is the climax of Paul’s service. He spent three years there and more is said about his service there than in any other place. He said to the elders, “I have not shunned to declare unto you all the counsel of God”, (Acts 20: 27). The structure is complete at Ephesus, so to speak, it forms the top stone of Paul’s ministry, Christ in His place in the affections of the saints as the chief corner stone.

PSP These chapters we are considering furnish a model of instruction for us in connection with levitical service.

JT Yes. The fact that the Levite was to begin his service at thirty and was not to serve after he was fifty shows it was a question of spiritual energy; there was to be no flagging; whatever was put upon him he was to accept it. Paul affords us a pattern of spiritual energy in this way.

HD'AC There is no limit in connection with the exercise of what is priestly.

Ques Is not this priestly service in chapter 16?

JT No doubt; but the energy is what strikes you. This dungeon becomes a temple. Luke takes account of the effect of the stripes, as a physician would, yet in spite of this the energy of the apostle rises to think of God; he sang praises.

FF In that sense Paul and Silas were not prisoners.

JT They went in as prisoners, wretchedly treated, but they come out after a very different fashion. “Sirs”, the jailor said. What a change in his mind in regard of them! The Levite ministers to the priest, and here we see levitical energy developing into priestly service. A man’s service in this way ought to help him as a priest, and his common ordinary ^[p. 437] work should help him as a priest, too. Our daily work should add to our spiritual power, and our service as Levites should have this effect also.

It may be remarked that the priestly food in the main was the meat offering; that refers to what; Christ is as man under the eye of God, and feeding on Him thus builds up a priestly constitution. Manna sets forth what He was under contrary circumstances. It was specially for the wilderness, a pot of manna was kept in the holiest as a memorial. The allusion in Revelation 2:17 might be to this, “To him that overcometh will I give to eat of the hidden manna”. It is Christ once humbled here.

HN How would you bring in shewbread in relation to the priest?

JT It was connected with administration. We see from Leviticus that the meat offering was the principal food of the priest, though he had part in all the offerings. Priesthood depends so much or our being formed after Christ, that order of man.

HN Would not the meat offering be food for our affections, while the shewbread would fit us for administration? Luke would supply priestly food?

JT Yes, and at the close of his gospel he brings in an order of priests who were continually in the temple praising and blessing God.

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