THE TRIBES OF ISRAEL (8)
THE TRIBES OF ISRAEL (8)
FL What is the contrast between the blessing of Moses and the blessing of Jacob?
JT The blessing of Jacob is parental and contemplates the general history of the people, including the bad as well as the good. Even apostasy is noted; still the tribes are all blessed and go through. Genesis 49 is a prophetic announcement; though the tribes had no history as tribes at that time. The word ‘tribes’ appears first in Genesis 49:28, where it is said they are blessed; the blessing would come in in spite of what would happen. Jacob’s sons and their immediate families had histories, of course; but the tribal history had not properly begun; therefore the chapter is, in the main, anticipative. This blessing in Deuteronomy 33 is after they had had a long tribal history in a scene of contrariety, and they are seen as blessed characteristically; that is, after the wilderness history — showing that God can bring us through. The blessing here is regardless of what had happened; the blessing of the saints viewed from the standpoint of the purpose of God. In Genesis 49 it is generally in spite of what would happen. Deuteronomy brings out what God has done. “What hath God wrought!” (Numbers 23:23) The chapter presents what God had been to Israel and what they had been to Him, and, founded on this, the thoughts and desires of the Mediator for the people.
ANW That explains why, in closing, he eulogises the God of Jeshurun.
JT That is the idea, the God who loves an upright people. His people are that characteristically; so that this chapter is the victory of God in His people [p. 429] after the wilderness journey is over. It looks backward; that is to say, it contemplates what has happened, that nothing has been passed over; but still, the saints are blessed. It is a question of the Spirit in us, so that after the well is celebrated in Numbers 21, they move on from point to point until they come to Pisgah, from which “the surface of the waste” is viewed; that is, it is a retrospective view.
FL I was wondering why Simeon is left out in this chapter?
JT I suppose it is to test out our stamina, as to whether we can stand being left out; I mean, the work of the Spirit in us enables us to accept being discounted; that God has His full number without me, which is a searching thing. Of course, other things enter into it. When we come to the next book we find that Simeon is not left out. He has a place in Canaan.
FL Simeon is not left out in Revelation 7, but Dan is.
JT I suppose the same sort of thing might come into it. Dan would say, ‘I deserve to be left out’; he having first set up tribal idolatry; but he is not really left out. When you come to Revelation 21 the names of the twelve tribes are there, and Dan must be one of them; when the twelve tribes are mentioned without being specified by name, they are regarded as all there, as in the breastplate. They are not specified by name on the breastplate, but they are all there. In this respect we must always keep Genesis 49:28 in view: “All these are the twelve tribes of Israel”.
FHL That is in principle what we must all learn — that the time may come when we may be left out in this way. Simeon is the first mentioned on the mount of blessing (Deuteronomy 27:12), but here he is [p. 430] left out.
JT It tests you if you are left out, or if you seem to be ignored at any point. One has often found that if you are with God you can say, ‘God can get along without me’. He will on an occasion do this, but He brings us in in His own time. If I am omitted at one time, God will bring me in to my advantage at another.
CAM We might overrate our service, but we cannot be left out characteristically, can we?
JT That is what I was thinking. “All these are the twelve tribes of Israel”, and the blessing is that wherewith their father had blessed them; “the gifts and the calling of God are not subject to repentance”, (Romans 11:29).
Levi and Joseph get the greatest mention here. These variations express the mind of God and it is for us to understand. In almost every full mention of the tribes there is variation from what appears elsewhere. It surely is a question of God’s seeing everything, so that if Reuben is in his family place, as here, you may expect that there is some reference to what marked him in this connection. “Thou shalt have no pre-eminence”, was earlier said of him; (Genesis 49:4). That is not lost sight of, so that here it is just “Let Reuben live, and not die”. There is an allusion, I suppose, to the poverty of the tribe, spiritually.
WGT His history under Moses was not much to his credit, any more than his history in Genesis. He is also linked up with Korah’s rebellion.
JT He does not seem to have gained much. Many start out well; others start out ill. Reuben did not start out well; his history at the outset was discreditable, and under Moses he did not prosper much, spiritually; then he settles down on the wilderness side of Jordan, as content to be there.
AFM Simeon and Levi in Genesis have “instruments of violence”; here, Levi comes out [p. 431] in a wonderful way. Would it show that recovery had come in?
JT The history of the wilderness is in view — what has been gained. Reuben did not gain much; whereas Levi gained immensely. He came out well in a crisis. It is a question of how a brother gets on in a crisis. Levi shone well in a crisis; that is what is alluded to here.
FL Reuben in the wilderness seemed to show the haughty pride of the first-born in linking himself up with Korah, Dathan, and Abiram.
JT That should be noted. An alliance of that kind comes where there is proximity to one another; that is to say, meetings near each other linking on in a sectional way lose the universal side. Reuben had an advantage in the wilderness. Next to Judah, he had the best place; that is, the south. But instead of profiting by it, he lost ground and joined up on party lines with Korah.
CAM That is very sorrowful; so that a man having an advantage is not always the most reliable. We might lay hands on such a man as having this favour; but it would be a mistake.
JT Quite; you have to wait and see. It says: “Lay hands quickly on no man”. “Of some men the sins are manifest beforehand ... and some also they follow after. In like manner good works also are manifest beforehand, and those that are otherwise cannot be hid”, (1 Timothy 5:22 - 25).
TA Barnabas made a wonderful start, but he did not continue.
JT Quite; but apparently he got back again. God may give us a good start, as under favourable circumstances; as young men, for instance, who were brought into relation with Paul and listened to his oral ministry. God gave them an advantage; whereas others have had to get on without it and have been obliged to work out their own salvation in this [p. 432] sense. God gave Reuben an advantage which he did not profit by. This is a warning. Those who led in dividing the saints in 1890 had been companions in service with Mr. Darby.
FHL Did not Reuben show the spirit of a brother more than the others at the outset in connection with Joseph?
JT Quite so; he did; he and Judah showed some feeling, but this did not clear them of the guilt of selling their brother.
WGT Would it be the fruit of Reuben’s lack of energy that his men were few?
JT According to the footnote in the New Translation, “few” implies that they are countable. They are men (”full grown”) worthy of count; let them be this, was the desire of Moses. This seems the meaning. “If any one love God, he is known of him”, (1 Corinthians 8:3). Such would have a place in the divine reckoning. If Reuben is to live, let him have men; let them be persons of known character who are worthy of mention. Although having the advantage of being first-born, Reuben had failed seriously in his youth, and Jacob said to him, “Thou shalt have no pre-eminence”; and he lost the birthright — all this would enter into Moses’ prayer for him.
AFM Would “live” here be something like Romans 8, living in a potential way?
JT Quite; living actually, instead of dying. The Lord said to Simon, “Thou shalt be called Cephas (which interpreted is stone)”, (John 1:42). That would mean that the name would express him in the character of a living stone.
AP Scripture indicates that those who have spiritual life are few. “For narrow the gate and straitened the way that leads to life, and they are few who find it”, (Matthew 7:14).
JT Evidently the idea is not that you should have only a few men, but that they are to be worthy [p. 433] of count, like the one hundred and twenty “names” in Acts 1.
AP Is the teaching here in the way of spiritual characteristics, progressive in these twelve tribes?
JT I think so; the teaching is constructive. The first thing is life. You can understand that in its application to ourselves we are to live and not die. Then the next thing is — “Hear, Jehovah, the voice of Judah, and bring him unto his people, may his hands strive for them; and be thou a help to him against his oppressors”. That is like one in fellowship, brought to his people. All these features apply to every Christian.
AFM This is not addressed to individuals simply, it is rather collective.
JT Yes; they are really features of the saints as a whole.
AP Are they not features that should mark any locality, or the people of God at any time?.
JT I think that is just the idea. These features ought to mark us so that we live; we are brought to our people; we are on spiritual lines; as in fellowship we are priests unto God; then, in Benjamin, we are loved of God. God dwells amongst us; He dwells between Benjamin’s shoulders.
WGT How would the voice of Judah be known among us?
JT It would be the voice of need — prayer. Constructively, this fits here, leading on to Levi. There is much prayer from Judah — David, Solomon, Hezekiah, Daniel, Jabez and others of that tribe in the Old Testament were marked as representing the voice of Judah. Also our Lord Himself. Judah suggests the gathering idea: “Bring him unto his people”.
AFM Is there not great lack of what is priestly?
[p. 434] Do not these verses, with regard to Levi, set out wonderful thoughts of what should mark us as priests?
JT Yes; they deserve special consideration; and we should have clearly in our minds what has been remarked, that this chapter alludes to earlier history, and so to the way that Levi shone in a crisis.
CAM The word ‘characteristic’ that you used is of great help in looking at this chapter. The truth is worked out in a sort of review, so that the people have actually shown that the tribes are, in some sense, what is stated.
JT These traits, we may say, have come out already; but are to be enlarged; whatever is of God that has come out in your earlier history, however little the measure, this chapter shows that it is to be enlarged. The fulness of the divine thought is in view; that you should increase more and more; that is what the true Levite would see in this. So that you have — “And of Levi he said, thy Thummim and thy Urim are for thy godly one, whom thou didst prove at Massah, with whom thou didst strive at the waters of Meribah; who said to his father and to his mother, I see him not, and he acknowledged not his brethren, and knew not his own children; for they have observed thy word, and kept thy covenant. They shall teach Jacob thine ordinances, and Israel thy law: they shall put incense before thy nostrils, and whole burnt-offering upon thine altar”.
All these things have come out, you might say. Now the next thing is: “Bless Jehovah, his substance, and let the work of his hands please thee; crush the loins of his adversaries, and of them that hate him, that they may never rise again!”
[p. 435] There is a prayer in this instance attached to the blessing.
AP One of the great moral qualities of Levi was that the natural was disallowed in him at a very crucial moment.
JT Yes. This is seen in Exodus 32; he slew his own brethren.
WGT Why is his proving by Jehovah connected with Massah?
JT Moses and Aaron were tested at Massah and Meribah; (Exodus 17; Numbers 20). Levi would be represented in them. Such testing develops priesthood.
CAM The fact that there is a prayer in the blessing shows that there is more to follow. As you said, these things are to be enlarged.
JT It is looking on to perfection. Every man of God is looking for more for God.
FL Would not what is said of Levi be to emphasise the great importance of the priestly function?
JT Exactly. What is in view is his service Godward, not the carrying side. It is what is for God, for the nostrils of God, also the burnt offering, so the highest priestly service is contemplated. Besides, Israel was to be taught by Levi, “For the priest’s lips should keep knowledge, and at his mouth they seek the law”, (Malachi 2:7). A principle running through this chapter is that however much we have done, or however great our development in the knowledge of God, we are to increase more and more.
JTJr The Thummim is first here. It is a question of the perfection that God sees in Levi.
JT That would be in keeping with what we have remarked, that the things were already seen in him; here perfection was there.
ANW I suppose the apostle Paul in writing epistles to the various companies would have a [p. 436] distinctiveness of each company in his mind, and the exhortations have in view that what he approved should increase more and more.
JT That is very practical, and it should come home to us; however much faithfulness there may have been in service, or however much growth, there must be increase.
AFM The word ‘substance’ is a good one. Of Levi it is said, “Bless, Jehovah, his substance”. Levi, having spiritual substance and being blessed, would become more useful in the disposition of it.
JT “Bless, Jehovah, his substance, and let the work of his hands please thee”. There was evidently need for improvement on that line. The work of our hands is to be pleasing to God. So that when you are getting on in the service of the Lord, you are thinking of pleasing Him — not only of the success or results that may be attached to it, but pleasing the Lord in what you are doing. The evening is to be equal to the morning, as is indicated in the morning and evening lambs. The Lord was as vigorous in the evening as in the morning in His services, as the Gospels testify. And every service should yield not only something for God, but also something for the servant, so that he is sustained; he gets something out of everything; he is sustained in a sense in what he is doing by itself. The Lord said, “My food is that I should do the will of him that has sent me, and that I should finish his work”, (John 4:34).
JEH We can say that it is the evening of Moses’ life here; yet he is in great vigour. In the next chapter he goes up to the top of the mountain.
JT The history of Levi shows how substance is acquired. I believe that Aaron is the characteristic Levite — a man who was not mentioned by name until he was very old — about eighty-three — but what [p. 437] he was, was well known to God. He had had history with God, and in that way had substance. Priesthood is that feature of the Christian to which all else in him and his circumstances are to minister. The common person and the Levite (all referring to the same individual) minister to the priest.
ANW If a man is serving pleasurably to God, does that not carry with it its own peculiar support?
JT It does, as was remarked. For example, you get a letter of enquiry from someone and find it difficult to answer; the suggestion arises that you should not be burdened with it. But you look into it and try to find out what is wanted and as depending on the Lord you will not fail to get it and, besides, get something for yourself in the toil. That is, I think, the idea. The servant gets food in his work, and thus he increases. The Lord’s work is not unprofitable drudgery even to the worker. The general principle is that the servant increases as he goes; he does not lose ground by great toil.
JTJr “Thy Thummim and thy Urim are for thy godly one”. What does that mean?
JT It is creditable to Levi that the Thummim is first here; it indicates that what corresponds with it had come out in him. I suppose the godly one would be in accord with what Peter said, “And we have believed and known that thou art the holy one of God”, (John 6:69). Aaron was “the saint of Jehovah”; figuratively, he was Christ.
FL In Paul’s addresses to the assemblies, would the Spirit of God indicate characteristics such as come out here in the twelve tribes?
JT The features we are dealing with are worked out in the epistles. The application is to the saints now; so that “Thy Thummim and thy Urim are for thy godly one” would bear on us. Romans leads to holiness; and in Ephesians the new man is created in truthful righteousness and holiness. The Thummim [p. 438] and the Urim, of course, are in Christ as High Priest, but the saints are said to have the mind of Christ and hence correspond with them. Thus problems may be solved amongst us.
JS In line with what you were saying, that a servant increases as he goes along, would you view Moses as having thus reached a high spiritual plane here?
JT Exactly. At the end, he shone brightest. The book is “the words which Moses spoke” after the wilderness journey was over. It is his own work, as it were; his love for Israel and personality generally enter more into it than they do into his other books.
JS He was able to analyse what was wrought of God through the wilderness in each tribe.
JT Yes. Then he wrote the song of chapter 32 at the direction of God, to be laid up for Israel as a testimony amongst them. In all this we see what Moses was capable of at the end of his days. “His eye was not dim, nor his natural force abated”, (Deuteronomy 34:7). In all the vicissitudes of the wilderness, the reception of divine communications, joys, sorrows, ministrations, and conflicts, he gained as he went, and lost nothing.
FHL Would you say that about Stephen; he started by serving tables, but he ended as an asset to the testimony?
JT And Philip, too; they went on obtaining “for themselves a good degree, and much boldness in faith which is in Christ Jesus”, (1 Timothy 3:13).
AP Is not the adversary taken account of here in relation to that which is spiritual in verses 7 and 12? The two are somewhat different. In the end of verse 11 the prayer is that the enemy should be crushed; evidently by God Himself apart from the instrumentality of Levi; whereas, in connection with Judah, he was to be helped against his oppressors.
JT Yes; that is, Judah (pre-eminently in David)
[p. 439] is in the conflict, and the enemies of Levi are to be crushed. This would be illustrated in David’s overthrow of the enemies of Israel and the release and enlargement of priestly service in his kingdom. Whilst you are in the conflict, God helps you against the oppressors; but as you serve God in the sanctuary, He takes account of our enemies and would set us entirely free.
WB-w Do you think Moses would have worn himself out if he had not taken Jethro’s advice? (Exodus 18).
JT There may have been something in Jethro’s advice; but Moses, as a true Levite, would know what to do.
AFM Would you say there is a link between “thy godly one” in verse 8 and “the beloved of Jehovah” in verse 12, as showing that the chapter is progressive?
JT “Thy godly one” answers to God in holiness; it would have to do with the sanctuary. Benjamin, “the beloved of Jehovah”, is a very fine thought, alluding to the dwelling place, Jerusalem. Benjamin, as representing love and hence the condition for dwelling, rightly follows Levi.
AP He had a peculiar place in love. Does that correspond to John’s place in John 13?
JT Just so. Benjamin was looked on as a lovable personage in Genesis; he had no part in the attack on Joseph. As we were saying, it is a retrospective view here in the tribes — what arose in their history. He is the beloved of the Lord. Judah refers to him in speaking to Joseph as the object of his father’s love; thus the thought of dwelling comes out in him. God dwells with those whom He loves. He that dwells in love dwells in God and God in him; dwelling between his shoulders would mean that God dwells between Benjamin’s shoulders; that is the idea, alluding to Jerusalem, but really to the [p. 440] strength which love affords in His people providing dwelling conditions.
FL I was going to ask about the royal tribe. It was of Judah; but the royal city is of the tribe of Benjamin.
JT I think that brings out what we ought to see — the working of love among the saints. Benjamin makes no complaint, as Jerusalem came practically into Judah’s hands. It shows that Benjamin was affected by love and made full room for his royal brother. The King, Christ, came out of Judah. Normally the saints will make room for Christ; indeed, they will make room for true kingly qualities in whomsoever they may appear.
AP In the end of Ezekiel, Judah is on one side of the sanctuary and Benjamin on the other side.
TA A scripture of this kind must have been very sweet to the apostle Paul; he came from the tribe of Benjamin.
JT How readily he would give way to others if necessary, if love and wisdom required it! I think the tribute here is to Benjamin; from his earliest days he was the object of love. If God dwells in Benjamin through Judah, Benjamin is content because he has a dwelling place with God; that is enough. If the dwelling comes to him through another greater than himself, it is God nevertheless who dwells.
CAM Benjamin puts himself out of sight and others come into prominence; it goes with this thought of love in dwelling.
JT That is what I thought; that we might get help on these blessings, for they imply that if I am seemingly at any disadvantage, so long as God gets His way through it, well and good, I shall not lose. God is getting His way, for, after all, He is dwelling between the shoulders of Benjamin. Although the temple was built by David and Solomon, it was in Benjamin’s territory. God would never lose sight of that.
FL When the test of division among the tribes came, after Solomon’s death, Benjamin remained with Judah.
JEH Would Mephibosheth fit in here? He was a Benjamite. He said, “Let him even take all, since my lord the king is come again in peace to his own house”, (2 Samuel 19:30).
JT See how beautifully he spoke about David. As long as the king comes back, let Ziba take all. In him Benjamin owned the worth of David. It was David who said, “Until I find out a place for Jehovah, habitations for the Mighty One of Jacob”, (Psalm 132:5); but spiritually the dwelling would be between the shoulders of Benjamin.
CAM There is something in a brother effacing himself that has more of an edifying effect, possibly, than anything else; such as the case of John the Baptist, a man who was content to disappear to make way for Christ.
JT That is how we get the good of these meetings, as we see in these touches that what is of God comes to you; even if it comes through another, it is still of God, and you are getting the benefit of it.
AFM Do you think these suggestions are illustrated in Peter and John in the early Acts? Peter is in the forefront and John in the background.
JT You mean that John is second to Peter and hardly ever says anything; but he is getting the good of what is coming out, and sharing in it all. Love is content, as God’s work goes on. Judah has an advantage as to Jerusalem; but in the next book he is giving up to Simeon, making room for Simeon in his territory; so there is equality continually, and God is glorified as love makes room for this.
FL In what sense is it said in the Psalms, “There is little Benjamin, their ruler”, (Psalm 68:[p. 442] 27)?
JT It is a diminutive thought. Benjamin was generally small. Numerically, and especially after the dreadful reduction of the tribe in the time of the Judges; but this Psalm speaks of him as “their ruler”, which would imply that, although small, he had acquired moral power, which involves a spiritual principle. It had expression in Paul, who was a true Benjamite in this sense. Small in his own eyes, less than the least of all the saints, yet he exercised, under the Lord, more moral authority than anyone. The book of Judges and the history of Saul bring out the sorrowful side of Benjamin, but he was not lost sight of; in the Psalm referred to he is still a tribe and a ruler.
CAM What impresses one is that these tribes could not do without each other.
JT That is what comes out in the history of Benjamin; he was nearly wiped out, but his brethren began to think of him with affection and saved him.
JEN Like the weak brother for whom Christ died.
JT Well, after you get the dwelling, the next thing is the wealth of the position, so that much is made of Joseph. “Blessed of Jehovah be his land, by the precious things of the heavens, by the dew, and by the deep that lieth beneath, and by the precious fruits of the sun, and by the precious things put forth by the months, and by the best things of the ancient mountains, and by the precious things of the everlasting hills, and by the precious things of the earth and the fulness thereof. And let the good will of him that dwelt in the bush come upon the head of Joseph, upon the top of the head of him that was separated from his brethren”. I think we are on Ephesian ground now, but as [p. 443] always, the links go backward. In the one “that was separated from his brethren”, we are directed back to Genesis.
WFK Is he a type of Christ here?
JT Yes; but it is more Christ worked out in the saints. After God finds His dwelling-place, then you have the richness of the place.
WFK There is more said of Joseph than of any of the others.
JT Because there is more of Christ worked out in him. Our mind is directed to Ephesians, Philippians, and Colossians, which bring out the spiritual wealth of the Christian position. That is what we may see in Joseph. The wealth and sources of the wealth here are unlimited. In “the precious things of the heavens, by the dew, and by the deep that lieth beneath”, you are reminded of the height and depth. In verses 14 and 15 you are directed backward “the ancient mountains, and by the precious things of the everlasting hills”. The sources of wealth are immense; they are universal, including heaven and earth.
CAM This seems to have a great connection with our spiritual emotions. I was thinking of the expression “him that was separated from his brethren”; these great things are not attained without deep spiritual emotions.
JT “But that he ascended, what is it but that he also descended into the lower parts of the earth?” (Ephesians 4:9) That touches the heart — “into the lower parts of the earth”. Love led Jesus down there.
FL I was thinking of these three epistles which are so rich. They emphasise greatly the sacrificial love of Christ, and bring love into exercise.
JT The ancient mountains would refer to the outstanding strength and stability of divine purposes and promises. All are now yea and amen in Christ, and so link on with the everlasting hills, the latter [p. 444] stretching into eternity. Transcending thoughts lie in these connections and they should ravish our hearts. You get mountains in Genesis; they run right through Scripture; each represents some great principle, and all contribute to the spiritual wealth of the saints.
The high mountains were topped by the flood; hence they all came up out of death. Take Ararat, for instance; what thoughts are there! The ark rested there. What history is connected with Ararat!
AFM This vast wealth you have spoken of, in verses 13 - 16, seems to connect with God’s good will, which was to come “upon the head of Joseph, upon the top of the head of him that was separated from (a Nazarite) his brethren”. So that Christ, while rejected by His brethren, was thus entirely separated to God.
JT We are directed backward in all these references, as well as forward; that is, to the roots of things.
CAM So that the ancient history of the people of God impresses you as a very wonderful thing.
JT Especially the history of mountains. Genesis opens up much in connection with mountains, and so does Matthew.
WB-w Moriah was one of the mountains where Isaac was offered up.
JT “On the mount of Jehovah will be provided” (Genesis 22:14), is a principle laid down in Genesis. I suppose such ancient things are what the Lord in Matthew 13:52, speaks of as “things new and old”. Then the “everlasting hills” would be the hills of Matthew, of which there are seven, bringing out the great principles that enter into the assembly and are everlasting; all contributing to the wealth of the saints. Then you have the one great mountain called the “holy mountain” by the apostle Peter. He spoke by the Spirit of “being with him on the holy mountain”, (2 Peter 1:18). I suppose that is in effect one of the everlasting hills.
WB-w The “ancient mountains” go back to the past; the “everlasting hills” go on to the future.
JT That is right; all contributing to the wealth of the saints.
APT I notice the word ‘precious’ occurs frequently in this portion. Do you think it answers to the high level of Ephesian ground, to the great things of God?
JT “Precious” is one of Peter’s choice adjectives. He was near to Jesus, and knew the intrinsic excellence of Jesus and His things.
AFM That is why he speaks of the mountain as “holy”.
JT That is what it was to him when writing about it, not what it was to him when he went to sleep on it! I suppose the way he speaks of it in his epistle shows that it is by the Spirit we understand things. The word ‘precious’ here appears five times in verses 13 - 16. It is a remarkable recurrence of the thought in relation to the wealth of the saints. It calls attention to the idea of treasuries which David specified in his building.
JEH What is the meaning of the middle part of verse 16, “And let the good will of him that dwelt in the bush come upon the head of Joseph”?
JT It is to again bring forward past events; and was of great moment — “the good will of him that dwelt in the bush”. Good will attaching to anything carries its own relative meaning. “The good will of him that dwelt in the bush”, is God coming down into such lowly circumstances; Moses knew Him in that way.
JS You feel that Moses would now understand what all this was, for God appeared to him in the burning bush.
JT [p. 446] The suggestion is that if you bless the saints or wish the saints well, you are not simply thinking of God as He is abstractly represented in Scripture, but as you know Him. This is the God that Moses knew. The impression he received at the bush governed his whole life and service.
TA I suppose when he stood on the mount of transfiguration, he had all this accumulative knowledge.
JT He had; and carried forward the wealth of the ancient mountains into the results of the everlasting hills!
JS Was it not figurative of Israel’s being oppressed in Egypt; the bush was burning and yet not consumed?
JT Yes. God burns up all that is contrary to Him in His people, but in His good will He will see that nothing of Himself or of His work in them is lost; all that will be preserved. This also marked His discipline of Israel in the wilderness.
WGT Is this to bring out the anointing — what comes upon the head?
JT It would be involved in it, and recognises Joseph’s distinguishment and dignity.
ANW Is that emphasised by the next statement, “Upon the top of the head of him that was separated from his brethren”?
JT Quite so; the top of the head emphasises what is meant. It is definitely on him. His person sustains it, too. Compare the reference to the Lord’s head in John 20.
AP Joseph, although separated from his brethren, was the means of bringing them together again. He is distinguished as carrying the idea of the twelve through.
JT Quite; as Christ was separated from His brethren, but this chapter regards Him as among them. Then his sons, Ephraim and Manasseh, I [p. 447] suppose, would allude to the saints in Christ in the two tribes, and there were thousands and myriads of them. It would be the fulness of the redeemed in blessing and those who are blessed in Christ.
HSD What is the idea of pushing the peoples unto the ends of the earth by Joseph?
JT That would be, I suppose, a feature of Christ in His millennial power; the saints will be used to execute this in the millennium.
CAM What you said about these two tribes would help us to see that the thing is enlarging, and becoming very glorious.
JT Yes, the number — the myriads of Ephraim and the thousands of Manasseh allude to the position in which we are in Christ.
CAM So the men may be few at the beginning, but the thing enlarges immensely at the end.
JT Quite, and then that will be used in the future. The saints will be used in conflict — “His majesty is as the firstling of his ox; and his horns are as the horns of a buffalo. With them shall he push the peoples together to the ends of the earth”.
JS We have reached the full height of the position spiritually in the blessing here.
JT I think in Zebulun and Issachar we are branching off to another line of things -”Rejoice, Zebulun, in thy going out; and thou, Issachar, in thy tents! They shall invite the peoples to the mountain; there they shall offer sacrifices of righteousness; for they will suck the abundance of the seas and the hidden treasures of the sand”. The allusion is to their position at the sea side: “They will suck the abundance of the seas” would be evangelisation. Gad would be the government of the assembly.
“[p. 448] Blessed be he that enlargeth Gad! As a lion doth he dwell, and teareth the arm, even the top of the head. And he provided the first part for himself; for there was reserved the portion of the lawgiver; and he came with the heads of the people; the justice of Jehovah and his judgments hath he executed with Israel”. I think this alludes to the government of the house of God.
TH He received instructions from God and they were carried out in the assembly.
JT Yes; in the care meeting, doing justice. God does not spare the enemy. It says, “And teareth the arm, even the top of the head”. The head refers to the wisdom the enemy had, the arm to his power to act; God deals with both the arm and the head.
JS This is more Corinthian territory.
JT I thought that. It is very important if you get the saints together through evangelisation, to have rule and government.
APT Paul speaks of his authority, the authority vested in him as an apostle. “The lawgiver” here corresponds.
JT “He provided the first part for himself; for there was reserved the portion of the lawgiver” which means, he values law; he does not despise it. Of course, the allusion may be to Moses’ grave, but that is not the point for us. The lawgiver is important in the territory of Gad. For us, 1 and 2 Corinthians correspond.
TA “And they persevered in the teaching and fellowship of the apostles, in breaking of bread and prayers”, (Acts 2:42).
JT That is right — “the teaching of the apostles” — implying authority.
APT It says in the Psalm 105:22, “And teach his elders wisdom”. As a rule, you feel that elders know everything; that they have not necessarily to be taught, and we must be open to any light presented to us by them; for things open out as we are subject to the Lord.
GG If we are in the good of the wealth of Joseph here, we can invite others to the mountain.
JT Quite so. I think Ephesians is the platform of evangelisation. You do not have evangelists mentioned among the gifts in Corinth, which is significant, but they are found in Ephesians, as if with Joseph conditions, so to speak, prevailing, you have something to invite people to. After Zebulun’s and Issachar’s services, who invite people to the mountain and bring in fresh material, there must be a coming under rule; that is what Gad is here.
FHL That seems to be dependent on dwelling as a lion.
JT Which is said of Gad. You cannot touch him with impunity. He stands for the rights of God in government. He will not give way. He turneth not aside for any.
WGT Dan is a young lion.
JT That is another thing. He leaps from Bashan. That is a brother who can get out of a position in a spiritual way.
JS Would you bring the care meeting in under Gad?
JT I would. Then Dan is a question of spiritual power. A man in a false position can get out of it. Bashan is not his territory. His place is in the land. It shows that it is another view of Daniel In Genesis 49:16, it says, “Dan will judge his people as another of the tribes of Israel”.
JT Naphtali fits in here in right order — “Naphtali satisfied with favour, and full of the blessing of Jehovah, possess thou the west and the south”.
[p. 450] They are there ready to possess the west and south, like a person who is spiritual; you can entrust him with things; you can enlarge him.
WGT He is satisfied with it; he is not grumbling.
JT That is the kind of brother to entrust with things. A satisfied man can be trusted; a dissatisfied man is apt to satisfy himself at the expense of others.
AFM The blessing of Asher is a fine winding up to the way Moses blessed the tribes.
JT “Asher shall be blessed with sons; let him be acceptable to his brethren, and let him dip his foot in oil”. It seems to fit in to the end that there should be sons. “Let him be acceptable to his brethren, and let him dip his foot in oil”. There is not much said of him as to himself, but he shall be blessed with sons, and that is a fine suggestion. God’s thought is sons. We have to look at it in a broad sense; it is increase of what is delightful to God, and in which the saints share. You can understand how his name — Asher — fits in well at the end. “Happy art thou, Israel!” The chapter indicates that all is in spiritual order, each tribe fitting in with others, according to whatever his history would furnish.
AP Do the last four verses apply generally as apart from any tribe particularly?
JT Yes, verse 28 shows what was in mind, and expresses God’s thoughts of Israel in relation to these lovely features.