VESSELS

^[p. 333] VESSELS

Romans 9: 23,24; 2 Timothy 2: 20,21; Ezra 1: 7 - 11; Revelation 21: 10,11

JT What is in mind is to show how the assembly, or heavenly city, becomes invested with the glory of God. It is not mere external glory, it is substantial; and this depends on the persons who form it being themselves severally vessels of mercy prepared for glory. It is thought that the passage in Romans is primary, God sovereignly preparing certain vessels, “vessels of mercy”, as they are called, “which he had afore prepared unto glory”; and that these, according to the verses in Timothy, are seen over against other vessels to dishonour, these the outcome of the unfaithfulness that has come into the profession; so the principle of separation is the way to the primary thought. Hence in remnant times the idea is seen and maintained, and Ezra shows typically how under God the vessels carried into captivity were handed back in view of Jerusalem and the service of God, Cyrus being ordained of God, long before he was born, for this service. “King Cyrus brought forth the vessels of the house of Jehovah, which Nebuchadnezzar had brought forth out of Jerusalem and had put in the house of his god. And Cyrus king of Persia brought them forth by the hand of Mithredath the treasurer, who counted them out to Sheshbazzar the prince of Judah. And this is the number of them: thirty chargers of gold, a thousand chargers of silver, nine-and-twenty knives, thirty basons of gold, silver basons of a second sort four hundred and ten, and other vessels a thousand. All the vessels of gold and of silver were five thousand four hundred. The whole did Sheshbazzar bring up, when they of the captivity were brought up from Babylon to Jerusalem” Ezra 1: 7 - 11.

We have a group of spiritual circumstances in these passages that the Spirit may help us to put together for our good, especially that we may see how at the ^[p. 334] present time we are being invested with glory in assembly service. The Lord is said to be the Spirit of the new covenant; and “where the Spirit of the Lord is, there is liberty” 2 Corinthians 3: 17; so that we can behold His glory, being changed into the same image from glory to glory — “transformed”. We are made glorious in a substantial way; and this appears in the heavenly city in the future. She has the glory of God, Scripture says. We might bear in mind this prince called Sheshbazzar; it appears that it is Zerubbabel, which means “born in Babylon”. Sheshbazzar is possibly his Chaldean name, showing how the princes of God were captivated, and took on names of the countries where they were; but deliverance would mean that we come back to primary thoughts. The prince of Judah ought to have a name distinguishing him as such. These thoughts are very rich, especially in remnant times, and the scriptures read would show how we reach the purpose of God in the heavenly city, even in such times. God is stressing at the present time how we are brought into glory.

JB In what way are the vessels prepared for glory?

JT It is a primary thought of God. The word “vessels” would mean what is usable, in whatever setting that may be. As coming out of Egypt the Israelites obtained “utensils”, which would imply that whilst they were used by the Egyptians, the people would be used by God. God has in mind to use us as delivering us, indeed primarily man was to be used of God. The idea of a vessel runs through Scripture, but appears more in relation to His service in the tabernacle, and particularly in the temple. It is very much stressed in the remnant books as calling attention to our deliverance from Babylon, and that the service of God is to go on. It is not a figure of something merely recovered, but is an indication of primary thoughts of God coming into being and activity.

FWW Would a vessel of mercy be for the showing forth of ^[p. 335] mercy?

JT He would, surely. Mercy would imply sovereignty; “prepared for glory” is a primary thought.

HEF Do I understand that your thought is that in this first scripture the thought is rather viewed as God’s sovereign work and choice, but in the other scripture we see how the saints are really brought to that thought by the work of God?

JT Yes. The other scriptures show us how as captivated we are brought to it. We see in Egypt that Pharaoh set himself in opposition to this; in the passage in Romans, under consideration, Pharaoh is referred to as a vessel “of wrath fitted for destruction” Romans 9: 22. That is God’s sovereign judgment in government. Of course, Pharaoh hardened his heart; but this comes out, that “whom he will he hardens” Romans 9: 18. We cannot question that; it is a fact before our eyes. What lies behind it we cannot compass. But the Spirit is stressing vessels of mercy prepared for glory; so that no one should quarrel with God if He is preparing vessels of mercy for glory. “Even us” — we can say that now in the light of the post-captivity prophetical books: the return of the captivity brought to light this thought. Now it is as if God would say that, in recovering His people in the last days, He is recovering them to His primary thought; it is the real thing. The primary thought is being reached.

WS Does the word “prepared” include the subjective work in the believer?

JT I think so. John’s gospel shows how this is worked out. John’s writings culminate in the book of Revelation, and show how the holy city shines with the glory of God; it is put there. You can understand that, because the persons who form the city are severally vessels of mercy prepared for glory.

FI Does that stand in contrast with what is presented in 2 Chronicles 5, where the house was filled with glory, and the priests could not ^[p. 336] serve?

JT The official side is left out. What is inside points to sovereign mercy — for that is what they were saying, “for his mercy endureth for ever”; what is inside alludes to the saints personally, not officially. It is what God has made them for Himself God will have the persons themselves, fully suitable, “before him in love”. So the official or priestly side in them is not needed: God would say, They are delightful to Me, and I will have them without official service!

WEB Would Paul be seen in the end of chapter 11 as a vessel of mercy fitted for glory? He speaks of God concluding all in unbelief that He might have mercy upon all.

JT Yes; he says, “mercy was shown me”. The Lord speaks of him as an elect vessel in Acts 9, where he is a sort of prototype of those forming the assembly, but the idea of vessel attaches to him specially in view of the ministry.

WEB I was thinking of the doxology at the end of chapter 11: “God hath shut up together all in unbelief, in order that he might show mercy to all”, and then, “O depth of riches both of the wisdom and knowledge of God!” Romans 11: 32,33.

JT It would help us to take that ground together in assembly. We are taken up sovereignly as vessels of mercy prepared for glory; and we are not to suppose that this glory is to be altogether relegated to the future, but we come into it now in assembly. The assembly is being invested with glory, but it can only be as the persons themselves are capable of taking on glory.

SBF So it is mentioned in Romans 8: 30: “these also he has glorified”.

JT That has a present bearing, clearly. It alludes, as often remarked, to the Spirit. The possession of the Spirit by us severally is glory. Everyone is thus glorified. It is quite obvious that everyone who has the Spirit of God is glorified. Still, the thought would run on to the future, where its fulness is seen, our ^[p. 337] bodies being glorified, made like unto Christ’s body of glory (Philippians 3: 21).

HEF In speaking of glory in connection with the service of God, I judge you have in mind that there should be something answering to this thought of being prepared, as we are together, so that there might be an opportunity for the glory to come in, and for us to get fresh glimpses of it.

JT That is the thought in the assembly, from one glory to another. It is not from degradation to glory, but “from glory to glory”. So as leaving his house, the believer is glorious. The whole way to the assembly ought to be a way of glory: “I was glad when they said unto me, Let us go into the house of the Lord”, Psalm 122:1. He went on in a joyful company in a holy sense. So it is “from glory to glory”; hence the need of keeping our houses clear, so that they are not places of degradation, with radios, novels, and such things lying about in them, but houses marked by suited glory.

BF Have you any special features in your mind when you speak of glory in our households?

JT I was thinking of the action of the Spirit in the head of the house. You can see the change in a man. Take the case of the Lord’s dealings with the man who was paralytic in Mark; he presents the same sort of thing. A spiritually paralysed man is not glorious, but a testimony to the power of sin. The man is carried by four, and let down before the Lord, who forgives his sins, and sends him back to his house. He arose, and carried his bed back to his house. He was glorious in principle; he would be a different man at home, a different man as a husband, and different as head of the house; being relieved of the thing that would irritate him and make him inglorious. Now he is glorious there; he is in power. He goes back in power, which alludes to the Spirit; for a man having the Holy Spirit in his house, and being head of it, is glorious; he is representative of God there. That is why I think ^[p. 338] the graded authority the apostle speaks of is so important: “the Christ is the head of every man, but woman’s head is the man, and the Christ’s head God”, 1 Corinthians 11: 3. The glory is descending from God to Christ, from Christ to the man, and from the man to the woman. “For this cause ought the woman to have power on her head” (1 Corinthians 11: 10), alludes to authority; it is glorious. And the children, of course, are “like olive-plants”, Psalm 128: 3. That is glorious too. All is stamped with glory, for the house is a divine institution; you cannot think of God ordering it without having the thought of glory in it.

EJF Would it be right to suggest that in remnant times the vessels take on added value? I am thinking of the later reference to vessels of shining copper, precious as gold (Ezra 8: 27).

JT Well, the copper takes on added glory, the thought of gold attaching to it. We can see in the epistles to Timothy how the vessels of mercy became associated with vessels to dishonour where there is no glory. That is what marks the profession all around — the “great house”, which is not really God’s house, but what it has publicly become; and there are vessels to dishonour there. So the vessels of glory come to light in separation. It is the path of separation which brings us back to glory.

HEF Would the thought of “from glory to glory” be expressed by “That way is upward still”?

JT That is the thought. So as issuing from our houses we do not come empty-handed. It was said of old that Israel was to bring out of their houses two wave-loaves baked with leaven: the leaven is not operative. How can that be? It is because I have power in my house to disallow sin in myself by self-judgment. I bring to God an offering. It is not yet, “he that sanctifies and those sanctified are all of one” (Hebrews 2: 11); but we sit down as those who are men and women here in a mixed condition, those in whom ^[p. 339] sin has ceased to operate. That is glory; it is a great victory that, by the Spirit, I am able to disallow sin in myself.

CW Would you say a word as to star differing from star in glory?

JT That is a very exalted thought, a heavenly thought; what is before us implies it in the saints. What we are dealing with immediately is the way God glorifies those whom He justifies; that is, the reception of the gospel brings in glory in the believer. That involves Romans 8, and the disallowance of sin. The Spirit is prominent throughout, especially in the first pan of that chapter.

RTW So it is the God of glory who appeared to Abraham, he being a vessel of mercy.

JT Yes. It is important to bring that in here; and God had glory in mind. Abraham was to be a reflection of His glory, which he was.

ALV Would the woman in John 4 illustrate what you are saying?

JT Well, she is a vessel; that is what you have in your mind. She is glorious, too. She has her place in relation to a Man: “Come, see a man” John 4: 29, she says. It was a question of men before as regards herself; she had had five husbands. There was no glory in that, but degradation, and dislocation of the divine thought; but now she gets from Christ the idea of a vessel. She had brought a vessel to carry back full of water from the well; but she leaves it, meaning that she saw what the Lord meant. She laid aside that which was natural for the spiritual. So she herself was a vessel, and proved that it was a vessel according to God, for she carried light now to the men. She was superior now to the men; she preached the gospel to the men; she had gained the victory clearly; and she was not an empty vessel, but full. They accepted her testimony, and went to see the Man; for her point was, “Come, see a man, which told me all things that ever I did” John 4: 29. She has ^[p. 340] one Man before her soul now; she is brought back to the divine thought in relation to where the woman belongs; she is subject to the one Man. She would be in the assembly rightly, having had Christ before her as the one Man.

COB Do you connect the thought of sonship with the glory of which you are speaking, the present glory?

JT Quite so. We shall come to that; it is an exalted thought, far on in our subject. The Lord said to His Father in John 17: 22, “the glory which thou hast given me I have given them”; I believe that is the glory of sonship, one of the most important things, but “these also he has glorified”, in Romans 8: 30, refers to the Spirit given to those who are justified. So every christian in principle is glorified.

EJF Is the way Peter speaks of glory in line with what you are saying? He speaks of the “Spirit of glory”, and “the God of all grace, who hath called us unto his eternal glory by Christ Jesus” 1 Peter 5: 10.

JT Yes. Peter’s epistles are very important in relation to this subject. He speaks of our being “called by glory and virtue”, 2 Peter 1: 3. This is a question of the Spirit; a person who has the Holy Spirit is in principle glorified, for everything subjectively lies in the Holy Spirit: joy and peace lie there; it is because of the Spirit that dwells in us: “if the Spirit of him that has raised up Jesus from among the dead dwell in you, he that has raised up Christ from among the dead shall quicken your mortal bodies also on account of his Spirit which dwells in you” (Romans 8: 11); that is, the whole thought is in mind; it all lies in the Spirit. In my house I am able to carry on gloriously for God by the Spirit; and as to the future I am quickened because of the Spirit who dwells in me — made like Christ.

FGB Would the Philippian jailor be an illustration of a vessel of mercy fitted for glory instantly, in the ^[p. 341] way he moved in regard to the apostles whom he had ill-treated, washing their wounds, and setting meat before them? Would that be a practical illustration of one becoming glorious?

JT Yes; he became glorious at once in his service to the apostles. How inglorious he was in thrusting them into the inner prison! That was man’s brutality, but now it is all the other way. It is very beautiful. The household, too, comes in there; and “thou” occurs twice in the apostle’s answer to his inquiry: “Believe on the Lord Jesus and thou shalt be saved” Acts 16: 31 — by himself, he became glorious as saved; but the second “thou” is in “thou and thy house”; there was glory in his rejoicing with all his house, having believed in God. The whole scene is glorious. That glory began, of course, in Paul and Silas, whose praises were heard, and he took it on.

FWW Would the baptising of all his lend itself to that?

JT I am sure it would; it would be the negation of this world’s glory.

Rem I suppose it is of importance that we should see that separating from what is unsuitable brings us into a realm of glory. The scriptures you have read in Ezra and Revelation treat very definitely of that. It is one of the seven angels which had had the seven bowls who shows John the heavenly city; the angel no longer has the bowl, showing that as the matter of evil is dealt with, we can see God’s great thought in relation to the holy city.

JT Quite so; he is occupied now with another theme, that which is positive. It is very beautiful. This matter of separation is put so pointedly in 2 Timothy, for those vessels of mercy prepared for glory are mixed up with other vessels. Of course, Pharaoh was a vessel, a vessel of wrath, and some of these vessels in the great house are dishonourable: “But in a great house there are not only gold and silver vessels,

^[p. 342] but also wooden and earthen; and some to honour, and some to dishonour”; and then, “If therefore one shall have purified himself from these, in separating himself from them, he shall be a vessel to honour, sanctified, serviceable to the Master, prepared for every good work” 2 Timothy 2: 20,21. It is not now the sovereign mercy of God that is in mind. One comes back to a Despot — for the word “Master” is “Despot”, as the note shows, implying that there has been waywardness and wilfulness; for that is the secret of the mixture there is abroad. Real brethren are mixed up with these vessels to dishonour; it is disobedience, the working of will. So that we come back to the Master, the One who is absolutely dominant; and our salvation lies in our taking that well to heart. There is no possibility of staying in the place of recovery aside from the refusal of our wills. It is the Master now; it is the word used in Acts 4, when Peter and John come back to their own company, having been let go. They pray to God as a Master, as a Despot, because the conditions in which service is carried on are so against us, that there must be the strictest adherence to obedience. Referring again to Exodus, there must be obedience if the vessels are to be of any use; there must be that.

Ques What is involved in the word “iniquity” — “withdraw from iniquity” 2 Timothy 2: 19 — is it that the will is operative?

JT That is lust what it is; and those who name the name of the Lord are to withdraw from that. We are to own His authority over us; it is not optional at all. Young people need to recognise that; for a young person may calculate that he can stay here in some human religious denomination, or take his place with those walking in the fellowship of God’s Son — that he can leave the latter at his will: that is obnoxious to God. God is a Despot, and He will not brook our wills. “Do we provoke the Lord to jealousy? are we stronger than he?” 1 Corinthians 10:22.

Ques Would “separating himself from them” be the good separating from the bad?

JT “These” (verse 21) would be the vessels. Withdrawing from iniquity is more in relation to the general system, where man’s will is dominant systematically.

Rem People are held because certain elements are there that can be looked upon as good, as vessels; and they are detained on that account; but the way of blessing is complete separation from what is unsuitable to God.

JT So there are the two thoughts. A person might say, Look at So-and-so, whom God has used. Why should I not be where he is? Such noted men as are in mind in that remark may be vessels of mercy and possess gifts, but they are in wrong associations, and really doing harm not only to themselves, but also to others by staying in them. They should withdraw from iniquity, as others have done, and then they would begin to have a definite judgment about others that they laboured with; those whom they call their colleagues in service — some of them unconverted — for I know that to be so in the systems in which they serve. If they saw the iniquity, and that the name of the Lord was involved in it, and they withdrew from it, they would also see that these colleagues of theirs were not vessels of mercy at all; they would have to separate from them too, and not be held by their service.

Rem And instead of being restricted in their service, they would be “prepared for every good work”; you could not have anything better than that as seeking to serve.

JT Quite so.

RTW So that principles and persons are always identified, really.

JT Then as regards the persons I may have been working with, in looking at their histories, I may have to judge that they are not christians at all. Well, I have to name them — not only the system, but the ^[p. 344] persons in it. So we have persons mentioned in this epistle that were spoken of hundreds of years before, but not named until we come to this epistle; Jannes and Jambres are not named anywhere else in Scripture, but it fits in here to mention them. These persons were corrupters of the truth; they withstood Moses. It was by imitation, and the apostle names them here. We ought to name such as we find them.

JVP Does that show us how careful we should be about our associations?

JT Quite so. The naming of persons who are vessels to dishonour is a remarkable thing in this book; and another thing is that there are certain ones who turn away from Paul; in fact, he says, “all who are in Asia ... have turned away from me” 2 Timothy 1: 15 — a most sorrowful thing, showing that in these circumstances there are those who have personal antipathy to those whom God is using. That is another thing in this epistle — persons who are opposed, not perhaps to what Paul taught, but to him: they turned away from him. He speaks of others who forsook him: Demas forsook Paul.

FF “Alexander the coppersmith did me much evil” (2 Timothy 4: 14).

JT That is another man to be noted.

FWB Was the apostle desirous of the preservation of all these vessels? He says previously in the chapter: “For this cause I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory” (2 Timothy 2: 10).

JT That is “the elect”; he had that thought in his mind. In fact, this epistle is based on that; it is a question of sovereignty and promise, for Paul is an “apostle of Jesus Christ by God’s will, according to promise of life, the life which is in Christ Jesus” 2 Timothy 1: 1. The position “in Christ Jesus” and “the promise of life” are outside the reach of sin and Satan. So the apostle has great concern that in these days of the enemy’s activities, this should be before us. Look again at chapter 2:10: “For this cause I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory” 2 Timothy 2: 10: what a great thought that is! The first epistle relates to all men: “For God is one, and the mediator of God and men one, the man Christ Jesus, who gave himself a ransom for all” (1 Timothy 2: 5, 6). Now in 2 Timothy 2: 10 it is “the elect”, showing that we are coming back to divine purpose, not simply the recovery of a remnant, but we are on the solid basis of divine purpose. This enters into our service as vessels sanctified and meet for the Master’s use, prepared unto every good work.

HEF So you mean that in our day God is returning to His best thoughts.

JT Yes. That is the very word I should use: His best thoughts.

FF Is that why the apostle brings in that verse in chapter 1: “who hath saved us, and called us with an holy calling ...”? 2 Timothy 1: 9.

JT Quite so. It seems to me that this second letter to Timothy is very much like what we were saying yesterday about the books of Chronicles. There is no doubt at all of the fact that the last paragraph of 2 Chronicles links on with the book of Ezra; it is almost identical with the opening verses of Ezra. This with other evidence shows that the books of Chronicles were written in remnant times, and this shows, further, that in remnant times, such as ours, God returns to His best thoughts; and not only so, but there is enlargement on what they had at the beginning. 1 Kings leaves out one of the choicest portions recorded in 2 Chronicles 5, that which refers to the unity and the number of the priests in the service, and also the Levites. The very best thoughts of God under David in regard of the service of God are recorded there in that book (2 Chronicles); and it was written undoubtedly, as I said, in remnant times. It would look as if God in ^[p. 346] recovery in the last days will bring out the brightest side, even if in a small way.

Rem It says, “The latter glory of this house shall be greater than the former”, Haggai 2: 9. It might be difficult to find this in Ezra and Nehemiah, but the last chapter of Ezra gives us persons clearing themselves from evil — that is glorious, as has been remarked.

JT In our case it must link on with the heavenly city; that surely is the terminus; the latter glory is there. I believe a principle with God is to show that there is that which is so glorious that He must prepare something for it. There is the woman in Luke 21 who cast in all that she had into the treasury; immediately following that we have the throwing down of the temple then existing, as if it must be replaced by something suitable to that which was seen in the widow. I believe that what God is aiming at at the present time amongst us requires the heavenly city to enshrine it, for it involves the very best thoughts of God. How this should appeal to us! In Ezekiel we have the earthly side of the city, in John’s writings the heavenly side, what God is developing in these last days, His very best thoughts. The same thing happened in regard of Israel, for with the remnant there was that developed, in relation to the Davidic character of Christ, which went beyond anything there was in Moses’ time; and in the assembly in remnant days there is that here which goes beyond anything there was before; the very best is enshrined in the heavenly city for us, and it will be in the earthly city for them.

Ques Would the excessive turmoil of the world today be intended to turn our thoughts to the assembly, and what God has in it?

JT That is what it is for. God is bringing on the world, and on ourselves as in it, this terrible pressure; aiming in it all to bring out in us the very best there is.

FGB In Daniel we read that “Belshazzar ... commanded to bring the golden and silver vessels ^[p. 347] that Nebuchadnezzar his father had taken out of the temple which was in Jerusalem” Daniel 5: 2 — they had not lost their features of gold and silver, although in conditions that were not suitable. Would it apply to believers at the present time in the system of things connected with Babylon?

JT They were in a false position, held for man’s use. God resents it very much that His people are held thus. “Woe to the world because of offences!” Matthew 18: 7; that means that the world has decoyed the saints — offended them in the sense of turning them away from the truth. “Woe to the world!” That is just what happened to Belshazzar; it was woe to his world! He brought out the golden and silver vessels; he desecrated them. The people of God in the systems of men are desecrated; they are the people of God as much as any, but in a false position.

FGB It is a very solemn position for the world to be in, holding these vessels.

JT Hence there is to be the terrible destruction of it. Woe to it! the Lord says.

There were a large number of vessels in Ezra’s day; five thousand four hundred. The name of the prince Sheshbazzar I think has to be considered. He is a trustworthy person, to whom these vessels are given over. Whether it be Christ in type, or whether it be the principle of rule, or responsibility, among His people, in either case it is a question of trustworthiness. There are those who can be trusted with such persons or things. Elders amongst the saints are held responsible. Leaders are held responsible, as the apostle said to the elders of Ephesus: “shepherd the assembly of God” Acts 20: 28. The name Sheshbazzar, in Ezra 1, would point to the power of the world as able to give names to what belongs to God, each country putting its own name on us. The book of Daniel enlarges on this. It has to be accepted as a governmental fact, but is God not going to take it up with those countries? Certainly He ^[p. 348] is. Sometimes one hears among the saints the expression our country. We may make much of it, but let it not be forgotten that every country has to answer for all the names given by each to what belongs to God. Such terms are never used rightly. Take the word ‘church’; it is not used in its right sense at all in the world. The religious world does not use the divine vocabulary as it was intended. We have come back to that divine vocabulary.

But Cyrus is special; God raised him up to do this service, and he is doing it well, including the giving back of the vessels of the house of Jehovah. That is of God. Sheshbazzar must allude to those of us specially in responsibility, and we ought to clothe our brethren (even although still in Babylon) with these thoughts: that they belong to the assembly for its service.

Rem He does not get the Babylonish name when he comes up in the return to Jerusalem mentioned in Ezra 3: 2.

JT No; he gets the name which comes down to us in Matthew 1; Zerubbabel is really his name, meaning, “born in Babylon”.

Ques What would correspond with the handing over of the vessels today?

JT If we look at Ezra 8: 24 - 34, we shall see the bearing of it: “I separated twelve of the chiefs of the priests, Sherebiah, Hashabiah, and ten of their brethren with them, and I weighed to them the silver and the gold and the vessels, the heave-offering for the house of our God, which the king and his counsellors and his princes, and all Israel present, had offered. And I weighed into their hand six hundred and fifty talents of silver; and silver vessels a hundred talents, and of gold a hundred talents; and twenty basons of gold, of a thousand darics; and two vessels of shining copper, precious as gold. And I said to them, Ye are holy unto Jehovah; the vessels also are holy; and the silver and the gold is a voluntary offering to Jehovah the ^[p. 349] God of your fathers. Watch and keep them until ye weigh them before the chiefs of the priests and the Levites, and the chiefs of the fathers of Israel, at Jerusalem, in the chambers of the house of Jehovah. And the priests and the Levites received by weight the silver and the gold and the vessels, to bring them to Jerusalem unto the house of our God.
And we departed from the river Ahava on the twelfth of the first month, to go to Jerusalem; and the hand of our God was upon us, and he delivered us from the hand of the enemy, and of such as lay in wait by the way. And we came to Jerusalem and abode there three days. And on the fourth day the silver and the gold and the vessels were weighed in the house of our God into the hand of Meremoth the son of Urijah the priest; and with him was Eleazar the son of Phinehas; and with them were Jozabad the son of Jeshua, and Noadiah the son of Binnui, Levites: the whole by number and by weight; and all the weight was written down at that time”.

Now that seems just a fit finish to what we are saying. Of course, this is a secondary movement under Ezra; it is not the first chapter; but the principle is brought out fully as to priestly care; because the man in charge is a thorough priest; his genealogy is traced back to Aaron (Ezra 7: 5); he is an orderly man, too, for not only were the vessels counted, but recorded by weight. That would apply to letters of commendation; not only should it be mentioned that a brother is in fellowship, which would be on the principle of count, but there should be that which answers to the idea of weight.

Rem It is very important that we do not say things that we do not mean.

JT A letter of commendation ought to convey just what a man is. A brother ‘in fellowship’ is one among others; that is on the principle of count; but ^[p. 350] weight is another thing; it would constitute a check on him.

FGB What do you mean by a check?

JT There might be sixty in fellowship in the meeting from which he comes, and he might be commended as one of those; but then they are to be weighed; they are not all of the same value. One brother might be much more valuable than another; his weight suggests the idea of his intrinsic worth, what he is.

FWW The brethren would be acquainted with his weight.

JT Yes.

GS Would that have to do with the glory?

JT It would indeed. There is glory attaching to that weight. Take a letter like that which the apostle Paul gave to Phoebe: what glory as to her there is at the beginning of it! “I commend to you Phoebe, our sister, who is minister of the assembly which is in Cenchrea ...”; then he runs on, taking up other brothers and sisters; the whole is a chapter of glory, filled with salutations of love; the apostle salutes one after another. I suppose the assembly at Rome would be more glorious after that letter was read. What the saints were would be better understood — hence how they were to be regarded.