CONDITIONS SUITABLE TO THE SUPPER
[p. 374] CONDITIONS SUITABLE TO THE SUPPER
Exodus 19:1 - 25; Exodus 24:1 - 18
The question was asked whether we could have some help on the order of the Supper, but Mr. Taylor remarked that he thought the Lord had helped us on the order. What we needed was more the substance to enter into it. A certain part of the service is left to ourselves. Luke shows this, for as the service was proceeding the Lord stood there. In chapter 24 the brethren were proceeding with the service, as it were, and the Lord stood there; it does not say He came, He stood there, as if to give effect to what was proceeding. An earlier instance is in chapter 1, where all was well as to the external order, the people were praying without, and the priest was offering incense within, but the conditions were not right, with the result that the priest is stricken dumb. Thus in Luke 24 the Lord’s standing there brought out that the state of the saints was not equal to what they were saying. This is a humbling matter.
Ques Is adjustment always brought in by a word?
JT Adjustment may be reached secretly. Both in Luke 1 and Luke 24 the result was reached. In John things are viewed more abstractly — there is hope on that line. In chapter 20 adjustment is not indicated; it was as if the Lord found enough to go on with; He came and stood. There was something there for Him to proceed with.
A question was raised as to the hallowing of the priest coming in between the brazen altar and the golden altar in Exodus 28 - Exodus 30, whether it bears on this state of affairs. Mr. Taylor answered that the golden altar is introduced in Exodus after the priesthood is set up, there being no thought of breakdown. The requirements of Exodus 28 and 29 imply that the priesthood is there as answering to the mind of God.
[p. 375] Zacharias in Luke 1 had broken down, being characterised by not asking in faith.
Ques As we come together is there room for the worship of the Son after the breaking of bread?
JT Yes; “He is thy Lord, and worship thou him”. Psalm 45 helps in this, showing the place the King is to have in our souls. The queen is there on His right hand with gold of Ophir, and the matter is brought down even to the thought of a daughter; as natural claims are denied the way is made open for her to be described as all glorious within, that is, where she is, in the royal apartments.
Ques Does Solomon’s taking Pharaoh’s daughter to wife help with this side?
JT Yes, many types bear on it, especially Zipporah in Exodus, this book being foundational to the service of God; the service begins at the mountain. In Exodus 2 Jethro and his daughter appear before the experience of Moses at the bush, and Jethro is introduced as having more regard for Moses than the daughters had. He says, “Where is he? Why then have ye left the man behind?” Jethro gives Moses his daughter Zipporah as wife. Thus the connection with Jethro is clear. He is described as Moses’ father-in-law. The sequence of events then is that as Moses is taken up by God, the service of God is at once in view. “Ye shall serve God upon this mountain”. The deliverance side of the people from Egypt is then described up to chapter 17. Then Jethro appears again with Zipporah and her two sons before the service is taken up at the mountain, all this being in the wilderness, which has now become a spiritual matter. We are viewing the wilderness from the standpoint of Rephidim (chapter 19: 2), Rephidim suggesting the scene of the introduction of the Spirit; chapter 17. Then in chapter 19: 3, and then later verse 17, there is the going up, Moses leading the people out of the camp to meet with God. Much is [p. 376] said about Moses going up. There follow four chapters, 20 - 23, which seem to intervene to include the terms of the people with God in the land, but after this God returns to the wilderness as if to suggest (chapter 24) that we need not wait for the land in order to begin serving Him. It will be noticed that prior to this, in chapter 18, Zipporah is introduced with her children (verses 2, 3), suggesting the idea of Christ and the church in reciprocal affections. Accompanying this portion there is the thought of rejection and strangership, Gershom (”Sojourner” ) typifying Christ in reproach, and Eliezer (”God is my help” ) introducing God’s power. There is much wealth in this section; chapter 18: 1 - 12. Jethro has heard what God has done in redemption. It is as if this enters wealthily into Jethro’s soul so as to enrich the thoughts of Christ and the assembly as we approach the service of God. It may be enquired what the term ‘father-in-law’ means. It is to be noticed that the link of Jethro and Moses is through Zipporah, emphasising the marital thought. Jethro suggests the thought of formation. In chapter 2 he is spoken of as a priest of Midian, but in chapter 18 Jethro speaks and acts as a priest to Jehovah (verses 10 - 12), all this being allied with the idea of the wife, for he appears with Zipporah in this chapter.
Ques Power in silence was mentioned at Birmingham, connected particularly with John 12. Does it at all fit in here?
JT Yes, we may link it with the experiences of Moses in Exodus 2 in Jethro’s house being “content to dwell with the man”, and receiving a wife there; all this is before the actual service of God is introduced, and suggests substance coming into the soul preparatory for service.
Much was asked at this juncture about the introduction of Jethro and Zipporah, but it seemed to emerge clearly that Zipporah does not represent the formative [p. 377] side in the soul; Jethro rather suggests this, being now a priest to Jehovah, his soul being full of the thought of God in delivering power bringing out His people from Egypt; chapter 18: 1. Zipporah suggests the thought of the marital side. This all refers to the state of our souls; it is not exactly what enters into the order of the service, but more into the state of the souls of the persons who engage in the service. Chapter 18 is very instructive and distinctive as coming between chapter 17, involving the Spirit in principle, and chapter 19, where the service of God is definitely commenced by the people.
In chapter 19: 1, 2, it is what the people do, taking a position in relation to the mount. Moses’ leading is not mentioned here; it is like our “intelligent service”. Then in verse 3 elevation is suggested. This brings in the mediator who now begins to take charge. He goes up to God, and God calls to him saying, “Thus shalt thou say”, etc.
Ques Would this indicate that there is opportunity for a word just here, and would the word always come in the same part of the meeting?
JT No, not exactly; it is rather that subjection is being introduced, and after verse 3 there are conditions for the service to proceed, but it is the mediator who undertakes it, not the people. We are to be impressed with the Lord’s personal distinction—He can go up.
Ques Are we to understand that Jethro typifies moral state in the saints after the introduction of the Supper in view of movement according to chapter 19?
JT Yes, just so.
Ques Is the marital side suggested to us before we are engaged with the Lord as Mediator?
JT It is what is in the soul, God taking this movement in hand that we may be furnished in view of service. God was definitely in the people’s going to Rephidim, as we read in chapter 17: 1: “at the command of Jehovah”. This is important as suggesting that it is imperative for us to come to the recognition of the Spirit. Involved in this are the sufferings of Christ and conflict in our souls to make room for the Spirit. Chapter 19 says they departed from Rephidim. This again bears on the state of our souls, the saints having got the benefit of the Rephidim experience.
Ques Does the conscious joy of the marital side help us in view of the glory of the Lord and assembly service?
JT Yes, the conditions are there for the service to begin. We are to have rich thoughts in our minds as we sit together; chapters 21 - 23 suggesting our relationships in the land are to bring in enrichment, like the level of Colossians and Ephesians, so that as we begin over again in the Spirit every Lord’s day we may do so wealthily.
In this sense God’s returning to the wilderness in chapter 24 is not an accident; it is as if He said, This is My ordering. We face this service in the wilderness full of wealthy and heavenly thoughts. It will be observed that earlier “they stood at the foot of the mountain” as having been brought out of the camp by Moses “to meet with God”, chapter 19: 17. This action of Moses is like the action of Christ personally to bring us into preparation for fresh features of movement in assembly service.
Ques In this typical side where would the actual breaking of bread be placed?
JT I suppose in relation to the covenant as in chapters 19 and 24, for much is made of the blood of it in chapter 24, suggesting the cup.
Ques Is the marital relation introduced for us in the loaf, “This is my body”?
JT Yes, from the Lord’s own side. It is to be noticed that there is a kind of overlapping between chapter 19 and chapter 24, with the parenthetical [p. 379] introduction of the land. Moses is very active in chapter 24 after God’s invitation to go up, as much as to say, Are the people ready for this? But at the end of his activity (chapter 24: 3 - 8), he says, as it were, We can have something now for the people are completely ready as having accepted the terms of the covenant. The twelve pillars speak of the unity of the saints, the youths suggest the freshness, the people have accepted the further enrichment involved in chapters 20 - 23, there is the volume of the blood, all giving competency to the people in movement. The fact that the people (chapter 19: 17) are seen at the foot of the mountain, and that there is no thought in that scripture of their ascension, is to be compared with the thought of Jehovah in chapter 24 that they, representatively at least, should ascend. The explanation of this seems to be in the four chapters intervening which treat of their entrance into Canaan, thus ennobling them.
Ques Does the marital relation give us a state to move with the Mediator?
JT It does so far, but in chapter 24 it is a question rather of love, alluding to the twelve. With a people so prepared and so secured in subjection and obedience what can God not do? It is to be noted that the mountain is not introduced in connection with the people’s going up; it is just the thought of elevation, whereas when Moses later goes up it is with the addition of place (”into the mountain” ), suggesting fixity. There is fixity in Christ and liberty to go up in us. Christ is distinct from us.
In chapter 24: 12, Moses has instruction for us, that is, we are to be instructed in our souls, but this awaits the return of Moses. The number twelve gives scope for all this, for the saints are able to be manipulated in connection with it all in love in their souls. There are no priests as such here yet, only youths are mentioned.
[p. 380] A further remark was made about the mountain. It is not mentioned before verse 12, except in relation to the altar and the pillars. That is that Christ is to be regarded as Mediator and to be distinctly before us in His own place.
Ques Do we have Christ here before us in His own place as Mediator, or as Son?
JT Sonship underlies it, as suggested in Hebrews, but this is all in the wilderness where we touch Christ as Mediator.
Ques Would the parental line in Jethro, the marital line in Zipporah and the enrichment line in the land suggest that every blessing is brought under tribute for the service?
JT Yes, thus our minds may be full of Ephesian thoughts as we sit down for the Supper. In Acts 20 we see Paul, personally so rich in divine thoughts, but he says, as it were, to the saints, You need more instruction yet. Ephesians 3 is another suggestion of this. He says, “ye can understand my intelligence in the mystery”. All this riches and intelligence is to be in persons, persons whom the Lord has now on earth, persons whom He takes on in this provisional state of things.
Ques As to the verse in Ephesians 5, “Christ also loved the assembly”; does this enter into the loaf?
JT Yes, but we should note that though we may quote what Paul says, the point is that we are to be impressed with the richness that enters into what Paul says, or what we may say. It is not merely the quoting of Scripture, but the wealth in the persons.
Ques Would the Lord have us speak to Him in the marital relation?
JT Yes, it would give liberty for Him to impress us with what He is to us, and what we are to Him. Question as to the eating and drinking; chapter 24: 11.
JT This means that we are in the position happily and reverentially, not exactly as serving, but [p. 381] really happy in the presence of God. What a contrast is provided in chapter 32, where the people ate and drank and rose up to play in an idolatrous state of things. But even this happy state of things is not the end, but what is contemplated is that Christ as the Minister of the sanctuary will take us on, our souls being filled with admiration of Christ. The state of eating and drinking is not always in scripture a direct reference to Christ, but we may, as in this chapter, enjoy one another. The Lord brings us to this in the assembly, and thus God will be more and more to us.
Question as to the instruction in chapter 24: 12.
JT It is for the whole heavenly range of things to come before us, the whole mind of God, though to complete this we need David. Thus it can be seen that if this is provided in the wilderness the wilderness is no accident, but is of God, and in the wilderness we have the preliminary light of the whole position.
In chapter 25 and following, we get light as to the whole system of glory, but David and Solomon are needed for the personnel, but what possibilities there are for us even while down here, notwithstanding the adverse conditions of the wilderness!
Question as to the difference between being brought to God (chapter 19: 4) and “to meet with God”, chapter 19: 17.
JT The first is Romans, how we are brought to God through the gospel. It is the moral idea, meaning for us how God has wrought to bring us before Him, but in the latter it is activity which the Mediator takes in hand, a great thought involving His bringing us out of the camp. The principle of obedience is prominent, meaning that all is settled on our side; we are ready to go forward.
Ques Does then the service of God begin with the Mediator, and is the thought that the continuance of it is under the Minister of [p. 382] the sanctuary?
JT Yes, the latter involving a new heavenly system, for the Minister of the sanctuary is connected with the heavenly position.
Ques Would a word come under Christ as Mediator, or as Head?
JT Either; nor is there any definite time when a word would come in. Some may say that a word interferes with worship. On the contrary a word is to stimulate; that is, there is a point where power is needed for further movement, and a word should supply this. A word so given is not exactly on the line of gift, although a brother should be ready to give a word, for if the Lord has used him before, it is likely He may use him again.
Question as to the order of procedure in the morning meeting.
JT We have the idea of the general direction of the meeting, as in 1 Corinthians 11, but we should note that what follows the Supper is entirely spiritual as seen in David; things are not to be in a mould. David was a man who was ready for anything. He is introduced at his first mention simply as ‘David’ or the ‘beloved’, and the Spirit came upon him; 1 Samuel 16: 13. The young man who speaks of him later (verse 18) suggests that David is a man skilled and spiritual, ready for anything that is needed. We are to be in this sense ready to serve under the headship of Christ. David makes men of us, as Christ speaks of men. Scripture mentions David’s men and Christ mentions men as in John 17. In 1 Chronicles headship dominates all. Chapter 24 suggests that; indeed Jehovah is mentioned in chapter 29 as “Head above all”. For this we need Colossians and Ephesians. Unless we understand these epistles we cannot serve under the Head. In 2 Chronicles 29, under Hezekiah there is an interesting point, where the song of Jehovah began as the burnt-offering began, and the congregation worshipped and the singers sang, and [p. 383] the trumpeters sounded until the burnt-offering was finished. After this it says that the king and all that were present bowed and worshipped. This is beyond the covenant, it is in keeping with the David and Solomon line, the spiritual side, suggesting sonship, so that we go out, as it were, on a very high note. Josiah has a point of additional interest, for with him everything is noted as in its place, the king, the ark, the priests, the singers and the doorkeepers; 2 Chronicles 34, 2 Chronicles 35.
Question as to the sanctuary. The service is mentioned before the sanctuary. Aaron appears as priest in relation to the sanctuary. The instruction is given to Moses on the mount as to this, therefore it would seem that this service relates to the spiritual side. It really relates to how the Lord links these things up in our souls. The sanctuary begins in the wilderness, but as it involves what is universal, it enters into the land, and mainly refers to that position. In Exodus 15 “the abode of thy holiness” is a reference to the sanctuary in the wilderness, in the tabernacle; “the Sanctuary, Lord, that thy hands have prepared” is the final thought, in the land, bringing in David; see Psalm 78: 68, 69. The service in the sanctuary would include the addressing of God as the God of the covenant as well as addressing Him as Father. God known in the covenant and thus addressed connects with the Lord having the place of Mediator on God’s behalf rather than on ours, leading into the glory (2 Corinthians 3), and hence conditions suitable for the sanctuary.
Question as to the assembly filling out Israel’s part as well as her own peculiar part.
JT The Lord’s supper involves this, as Rebecca was led into Sarah’s tent, but what the assembly has is more than Israel will have. It is interesting to compare the covenant as presented in Hebrews in the terms of it and in 2 Corinthians as in the spirit of it.