THE ADMINISTRATIVE FEATURE OF CHRISTIANITY (2)
[p. 83] THE ADMINISTRATIVE FEATURE OF CHRISTIANITY (2)
Romans 5:21; Hebrews 4:14 - 16; 1 Kings 7:6 - 8
JT The part of our subject occupying us last evening is found in the closing verses of John 3 and in chapter 4. The administrative side of the dispensation founded, as we noticed, in love. “The Father loves the Son, and has given all things to be in his hand”. That is a great general statement covering the position. Then chapter 4 shows how the administration works out in those who are the objects of it. The woman of Samaria being representative of those who are serving, gradually comes to discern the Lord, saying, “I see that thou art a prophet”. And she makes inquiry about worship, which the Lord deigns to take up and enlarge upon as if it is part of the great general position in the dispensation. That is, not only is man’s need met but God’s need is met in this present dispensation. The woman had a need, a great need. She had drunk deeply into this world, but thirsted again. The Lord speaks to her of water, that if one drinks of, he would never thirst. His need would be permanently met. It would be in him a fountain of water springing up into everlasting life, which would allude to his need completely met, and at the same time touching the need of God, so to speak. The divine need is seen in the Lord’s remarks about worship. The Father seeks worshippers. So that the need of man and the need of God are both met in the dispensation. And then the woman goes to the men of the city and says, “Come, see a man which told me all things that ever I did: Is not this the Christ?” She becomes a vessel of use in the administration. She has already in principle drunk into the living water, and now gives it to others.
[p. 84] Chapter 7 shows the fulness of this in the rivers flowing out. But she became part of the administration in conveying the thought of God to the men of the city, indicating that Jesus was the Christ. She had said He was a prophet, now she intimates that He is the Christ. She is functioning in the administration and functioning effectively. For the men are affected by what she says. They say, having come to Jesus, “This is indeed the Saviour of the world”. So that the administration works out in an ever-widening result in those who are the objects of it. They come into the thing, and their outlook is widened, in that they say, “This is indeed the Saviour of the world”. And in relation to all that, we have the disciples, the only known servants of God, ostensibly, as called out by Christ. They are not doing anything to further the administration. They had gone into the city to buy bread. Apparently they all went, and the Lord was left alone. So that He opens up a word that covers their position. The harvest was already in view and they were not reaping. They said, “There are yet four months”. But He says, “the fields ... are already white”, the point being, inasmuch as there was a harvest, there should be reaping. It is a word to all of us who are ostensibly servants and how we should be putting our hands to the thing that needs to be done. What is in mind now is to work out the features by which the administration is maintained. It is thought that we might look at the throne, a feature of the house, and at a later reading the priesthood — the advocacy of Christ. So that we will read first in Romans 5: 21; Hebrews 4: 14 - 16; 1 Kings 7: 6 - 8.
We have to look at the throne as conveying divine authority toward us and then in view of the gracious rule that is exercised; and as having a great high priest, we are to view it as something to be approached, “with boldness ... that we may receive [p. 85] mercy, and find grace for seasonable help”. That is, the throne as it is effective in us in subduing us becomes such that the sense of grace enters into our souls and we have liberty of access to it as a throne of grace. Romans teaches us the kingdom in this sense “so also grace might reign through righteousness to eternal life through Jesus Christ our Lord”, Romans 5: 21. The water given according to John 4 has the same end in view. That is, it springs up into eternal life. It is something in us. Here the reign is with a view of eternal life, too, because subjection is acquired. God is not blessing man in relation to his own will. He is blessing us in relation to the subduing of our wills. So that the passage in 1 Kings intimates that having made the throne room, the porch of judgment which stood in relation to the house in which Solomon dwelt, “he made, like to this porch, a house for Pharaoh’s daughter”. The house where she dwelt was made like the porch. So that judgment — the will of God through judgment through the throne — is effective in the assembly. We have been subjected to the Christ. So there is the disallowance automatically of all our wills. The position of the assembly is subjection to Christ and where she dwells there is everything to denote that her house is according to the porch of judgment. So that that being understood there should be no exercise of our wills, particularly in the things of God. Whatever is manifestly of God is to be submitted to and acted upon, and if it requires sacrifice, sacrifice is to be made, so that it might be acted upon.
CAM I suppose Matthew’s gospel shows how necessary judgment is in connection with administration. That gospel seems to emphasise judgment.
JT Yes. Say a little more about that.
CAM I thought it would be in line with this matter of judgment. I was impressed with it. I think we are conscious of it, that in connection with [p. 86] this wonderful administration, this matter of judgment seems to be a very important one.
JT I am sure it is important. The reference to it here in 1 Kings 7: 6 - 8, “And he made the porch of pillars; its length was fifty cubits, and its breadth thirty cubits; and there was a porch in front of them; and there were pillars, and steps in front of them. And he made the porch for the throne where he judged, the porch of judgment; and it was covered with cedar from floor to floor. And his house where he dwelt had another court within the porch, which was of the like work. And he made, like to this porch, a house for Pharaoh’s daughter, whom Solomon had taken”. I think that the gospel of Matthew is very much like the house made for Pharaoh’s daughter. It is made like the porch of judgment.
CAM That helps us to understand why the assembly is treated of in such a remarkable way.
JT Well, she is to be heard in matters of judgment. She exercises judgment. Her house is of that kind, where she dwells.
Ques What do you think the porch of judgment is as connected with Solomon’s own house?
JT That would be to connect where he dwells, too. So that 1 and 2 Corinthians work out the idea in the assembly. The assembly here has become part of the administration of judgment, as learning subjection. As I learn subjection, I become authoritative. As the assembly learns subjection she becomes authoritative. If I am lawless, I have no moral weight with others.
CAM Yes. That is striking about 1 and 2 Corinthians. So that they both issue in life. I suppose that would be the outcome of all this.
JT Quite so. The throne looks out into eternal life. None of the blessing is attached to us in insubjection.
Ques Do you regard the Lord’s word to the [p. 87] disciples in John 4 as to their will? “My meat is to do the will of him that sent me”.
JT That is the line we are speaking of.
Ques Were they outside of the will of God in what they were doing?
JT I think they were. They could not have been in the will of God because they left the Lord alone. He is carrying on alone.
Rem To take an indifferent attitude in relation to divine matters is bordering on this matter of looseness and will.
JT Well, I think the throne is taken up in John 14 in connection with the remnant position, although the dispensation began with it. He says, “If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter”. “If a man love me, he will keep my words”. “He that hath my commandments, and keepeth them, he it is that loveth me”. I think the throne enters into all that, because the throne is a symbol of the divine will. It implies that God not only has a will, but He has the means of enforcing it. So that much is made of Solomon’s throne. And the prophetic word as to it is that it can be beautifully tempered. So that there can be no complaint of harshness. It said of the king prophetically in Deuteronomy 17: 14 - 20: “When thou comest unto the land which Jehovah thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like all the nations that are about me; thou shalt only set him king over thee whom Jehovah thy God will choose: from among thy brethren shalt thou set a king over thee; thou mayest not set a foreigner over thee, who is not thy brother. Only he shall not multiply horses to himself, nor lead back the people to Egypt, to multiply horses; for Jehovah hath said unto you, Ye shall not return again any more that way. Neither shall [p. 88] he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write for himself a copy of this law in a book out of that which is before the priests, the Levites; and it shall be with him, and he shall read therein all the days of his life; that he may learn to fear Jehovah his God, to keep all the words of this law and these statutes, to do them; that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; that he may prolong his days in his kingdom, he, and his sons, in the midst of Israel”. I think in these verses we have prescribed what only finds a full answer in Christ. And when Solomon did reign he had this throne, a great throne, and a porch, which has a link with his dwelling-place, and Pharaoh’s daughter’s dwelling-place. So that the idea of rule is through the throne, permeating all.
ES Is there not safety to us under this rule?
JT That is right. There was no adversary or evil occurrent.
CAM Will you tell us about this matter of the king. It looks forward to Solomon’s day and is fully seen in Christ. At the present time, this matter of kingly rule in the assembly, how do you look at that?
JT Well, there must be rule.
CAM What I meant was this: are we right in any way applying this to princely features amongst the saints, in connection with a royal priesthood?
JT I think it works out in connection with the princes. We get, generally, the thought that there must be rule. So that we see it in the universe. Everything is regulated by law or principle. The whole physical system hangs together that way. Well, God establishes a moral system that emanates from Himself. Then there must be rule. We are told [p. 89] a king shall reign in righteousness, princes shall rule in judgment (Isaiah 32: 1). So that the Lord in Matthew takes His seat on the mount. His genealogy comes down, so as to establish that He is of the royal line, Son of David, Son of Abraham. He takes His seat on the mount, and the disciples came to Him, and He sat down and taught them. There are several mountains in Matthew. This is the mount of authority. “I say unto thee”.
So that Jerusalem is the city of the great King. Pharaoh’s daughter is brought in. He is the true Solomon, and Pharaoh’s daughter is brought in as type of the assembly, in chapter 18, where she is to be appealed to. So that judgment works out from Christ, His throne, to the assembly. And hence she becomes a great agency in the administration.
AFM We are exhorted in chapter 18 to tell it to the assembly. That would be, typically, Pharaoh’s daughter. Then as you read further, the porch for Pharaoh’s daughter comes last in this section, as if the work of administration were so far executed that it could be faithfully placed in her hands.
JT That is important. It all works down into the assembly, into the hands of those who are patterned after Christ; and we see in the coming world of glory that she is the great centre and all law and rule radiates from her. She is learning now.
EP “Ye ... have obeyed from the heart the form of teaching into which ye were instructed”, Romans 6: 17. Do the roots of this lie there?
JT Yes. The form of teaching was obeyed from the heart.
EP I was thinking as you read Deuteronomy that the features of subjection are seen in the One who sat on the throne.
JT Quite so. Romans is to work out that principle. The principle of obedience is the basis of anyone of us coming into rule.
RS [p. 90] Does the authority given the overcomer in Thyatira with regard to the iron rod work today in the assembly?
JT Well, exactly. The rod that the Lord uses to shepherd the nations. It is a benign, flexible rule, although it is severe. It is a rule that will not tolerate our wills. It is a benign rule, but there is nothing to legalise my will. The best way I can serve anyone is to overthrow his will. And, I believe, that is what is meant. “To him will I give authority over the nations, and he shall shepherd them with an iron rod”. It is a benign thing. It carries out the thought of shepherding. He commended that to Peter. But there must be no toleration of our wills. So that it says in chapter 12 that the male son should shepherd all the nations with an iron rod. It is no act of friendliness or kindness to anyone to legalise his will, or whether he can do this or that. The iron means that wills go. But at the same time, love is behind it. I want to shepherd everybody in what I am doing.
JS So that the idea of shepherding would be completed.
Rem And John 14 would be in keeping with the iron rod. “He that has my commandments and keeps them ...”. It is like the iron rod.
JT Yes. So that you can understand the rod being connected with the remnant in Thyatira. It represents that part of the church’s history which is connected with man’s will recognised in religion. The Vatican represents the greatest organisation that there ever has been. It is a growth of centuries and human learning and experience made to serve this thing. So that man’s will rules instead of God’s will. There is nothing benign about Rome’s will. God says, ‘My will is not any more flexible, but My will will be exercised to shepherd people’. The Pope is sitting in the chair of St. Peter. The symbol of office represents that shepherd service. But there is nothing [p. 91] of the shepherd in it. But the overcomer is given to rule or shepherd the nations with a rod of iron. The assembly is shepherding us all the time, though it will not allow our wills. The principle of eldership is to shepherd the sheep.
Ques Would you say that it was a very serious matter when Jehoshaphat let down the thought of administration for the moment in allying his throne with that of Ahab?
JT Very good, indeed. There were two imposing thrones and the servant of God has to face all that. And he asserts the throne of God. He says, “I saw the Lord sitting on his throne”, 1 Kings 22: 19. That is the one that prevails.
RWS What is broken in pieces? It goes on to say, “as vessels of pottery are they broken in pieces, as I also have received from my Father”.
JT Well, the shepherd is the point. We have to exercise rule of course. “In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus”, 1 Corinthians 5: 4, 5. That is bringing up the flesh, but it is that the man’s spirit might be saved. He is really being shepherded. If anyone were to go to him and say, ‘Well, I think it was too severe’, he would say, ‘You are no friend of mine, because the shepherding was for the salvation of my spirit’.
ANW What is saved must be subdued according to 1 Corinthians 15. And then the Son Himself will be placed in subjection.
JT Does it not say that everything is subdued? So that the throne of God has got the whole power of God behind it, and can never be overcome. But you are exercised with a view of everlasting life. God has nothing but blessing in mind, however severe it may be.
[p. 92] Rem Would Psalm 89 bear out what you say? “Righteousness and judgment are the foundation of thy throne”. And then in verse 29, “I will establish his seed for ever, and his throne as the days of heaven. If his sons forsake my law and walk not in mine ordinances ... Then will I visit their transgression with the rod, and their iniquity with stripes”, Psalm 89: 29 - 32.
JT I am glad you called attention to that because it is a psalm of a very wise man. But not as wise as Solomon. Solomon was wiser. It shows that there was no rivalry or envy with him in the way he spoke of David. For he spoke of David in the main. It is one of the psalms of instruction, that we are to learn from. He is eulogising. He is speaking in the highest terms of the throne of David. All this enters into it. So that we may well observe what is said as you read it there.
McC I may be conscious that I am in the assembly but it necessitates my being subject to its authority. Judgment begins at the house of God.
JT Judgment there is not by the house of God. In Matthew it is by the house of God, that is, by the assembly. But Peter deals with the government of God, and he says it will begin there. Conditions would require that it should begin there, God judging amongst His people. “God is greatly to be feared in the assembly of the saints”.
EP Would the porch of pillars suggest the maintenance of divine principles?
JT I think they do. They are distinct things to be observed. Your attention is called by the appearance of a pillar. So I think it is said there are steps. “He made the porch of pillars ... and there were pillars, and steps in front of them”. The idea is, apparently, that they were approachable. They are not beyond us. So that all are within our range — all these things. And there can be no doubt that the [p. 93] result of the working out of Pharaoh’s daughter’s house in Matthew and 2 Corinthians is not destruction but blessing.
EP Do you think the pillars would suggest that there is that around the throne that corresponds to it? Paul says, “set those to judge who are little esteemed in the assembly”.
JT Well, he has come into the system. As I am subject myself to the laws of the kingdom, I become a ruler. “He that ruleth his spirit” is better “than he that taketh a city”. Matthew requires that. I have influence over other people if I am subject myself. I have moral weight with others. And so we make disciples. So that you get a person as least esteemed in the assembly — let him be set over this thing. He is equal to the Supreme Court in Washington. He is capable of judging between brother and brother. I do not believe the ablest Chief Justice could adjudicate amongst the brethren. He that is least esteemed in the assembly — he can adjudicate between brother and brother.
CAM As we come under this influence we are able to assert it ourselves. In the cross we get that princely condition. When it came to the cross, the Lord was princely in those surroundings. I meant that the most insignificant of us in coming near the Lord could become princely.
JT I am sure. So that we had yesterday how great a person a disciple is in Matthew — giving a cup of cold water in the name of a disciple. It is not that we want to deify one another, but to bring out the moral idea in judgment. If a man rules his own spirit he is better than he that takes a city; and he is qualified for a place in the house of administration.
RM Do you think that these pillars would preclude any thought of party spirit? They stood by themselves. They were governed by party spirit in [p. 94] Corinth. These pillars stood in relation to each other by themselves.
JT That is a good remark. There were pillars and steps in front of them. They would represent principles. They would be approachable, accessible. They would certainly preclude all party action. They were viewed each in his distinction.
Ques Why is it that the idea of being spiritual or a prophet as a result of keeping the commandments that Paul was speaking of, comes in at the end of the verses that deal with prophetic ministry?
JT You refer to 1 Corinthians 14. Well, that is a test of spirituality. “If any one thinks himself to be a prophet or spiritual, let him recognise the things that I write to you, that it is the Lord’s commandment”. That is the test. The commandment is recognised.
Rem So that I can begin to see the place that the prophetic ministry has on the road to worship. But in between there must be this question of obedience come to light. I was thinking of what may appear to operate in a word of ministry. In the beginning of Ezra it speaks of the word of Jehovah by the mouth of Jeremiah. The children of Israel might have forgotten that word. God did not forget it. These things must be part and parcel of the whole system.
JT Quite. So that the Old Testament closes with a direct statement as to Sinai, where this principle of the throne and rule began. “Remember the law of Moses my servant, which I commanded unto him in Horeb for all Israel”. That is laid down as unalterable. And then, “Behold, I send unto you Elijah the prophet”, Malachi 4. I think the Lord is constantly reminding us of this matter of prophecy.
Rem I was wondering if the steps might connect with the prophetic side. That is, on the road to seeing the great pillars and entering the place where judgment [p. 95] is actually accomplished. Or is that carrying the thought too far?
JT Entering into the place of judgment?
Rem Yes. There are the steps up, which are evidently in front of the pillars, then the porch, then the throne. And what leads me to this would be prophetic ministry.
JT Well, the mind of God comes out in prophetic ministry. And, as is clear, the obedience must be present if we are to come into blessing. There must be submission.
CAM I think your reference to the end of the Old Testament is very good because this matter of the prophet was really making way for the throne. And then it refers to the hearts of the fathers being turned to the children, and the hearts of the children to their fathers. This heart-searching matter seems to be emphasised.
JT Quite. To have our hearts turned to our children. To have a right heart toward those who are to be influenced.
AFM The reference you have made to 1 Corinthians 14 shows that a prophet was a spiritual person.
The great qualification would be that, to learn and give the mind of God. And such a person would recognise that this first epistle was the Lord’s commandment. Now, evidently there were those who took the place of being prophets who were not doing that.
JT That is it. If I am a minister in any way, or assume to be spiritual, I must recognise the Lord’s commandments. I surely ought to be able to do that.
Ques Do you think that verse 38 which says, “But if any be ignorant, let him be ignorant” would apply to persons who disregard the word? It is not a question of inadvertent ignorance.
JT It is a very remarkable word, and links on to Revelation where you get final judgment which is [p. 96] unalterable or irrevocable. This links on with 1 Corinthians 16: 22, where the apostle says, “If any man love not the Lord Jesus Christ, let him be Anathema Maranatha”. That would be final when the Lord came. But here he would go further. Here he says, “If any be ignorant, let him be ignorant”. Why should that be? That is a very sad thing. It is like apostasy in Hebrews. It is a fixed thing. It is impossible to renew such an one again to repentance. He had tasted of the good word of God and the power of it. He had tasted christianity with all its blessed features, and is calmly giving it up. It is impossible to renew him again to repentance. Let him be ignorant. That would be justice. It links on with Revelation. “Let the filthy make himself filthy still”. God says, ‘I am going to leave that. That is going on to final judgment’. That is a most solemn thing. I cannot allow my will because we never know when He will say that about me. We cannot point out a person and say that. It is something God knows.
Rem If it is an issue in the assembly, and the light of the matter is clearly shown and constantly shown, and a person says, ‘Well, I do not see it’, it may be that they do not want to see it. Any one of us doing that kind of thing may be on the road to this.
JT Well, it is a solemn fact. If I persistently refuse the light, God may say, ‘Let him be ignorant still’. Things happen, and you have to leave them.
Rem When you sit next to a person who says he wants light, and you turn on the light, so to speak, and he still does not see it — would this be equivalent to the lack of the understanding heart you get in Isaiah?
JT The solemn fact is that I may go on with my own will, and God may leave it at [p. 97] that. There is such a thing as that.
Rem Is there a point where I cannot take it in any longer?
JT There is such a thing as that. “If any be ignorant, let him be ignorant”.
JS “If therefore the light that is in thee be darkness, how great the darkness!”
RWS I would like to ask if an assembly judgment can be wrong.
JT You can answer that as well as I. You know that an assembly judgment can be wrong, and can be reversed. Leviticus 4 provides for that. So that the assembly can be cleared of the evil.
GF I wish you would go into that, the remark in regard to the reversing of an assembly judgment.
JT Well, if a thing is wrong, it is wrong. If all the assemblies in the world committed a judgment of it and it was wrong, it would still be wrong. God makes me feel that it is right by His presence. It helps me, like a covenant from God. It is to help me in my weakness, but I ought not to need that. If it is right, it is right; if it is wrong, it is wrong.
Rem And so the house of Pharaoh’s daughter is not really displaying the idea of the porch of Solomon as of the throne. It says in Leviticus 4, “if ... they have done somewhat against any of the commandments of the Lord concerning things which should not be done, and are guilty ...”.
JT Yes, that chapter makes a gracious provision for it. So that an assembly or a priest or an individual should be released from the effect of it. It is a gracious provision.
CAM That is what seems to make it so important that the kingly or princely element amongst us should retain these commandments — write them, keep them, and read them.
JT Well, I was thinking of that. The king was to make a copy of the law for himself. The priests are ordinarily the custodians of the law, but here is a man who makes a copy for himself. He is in a special place [p. 98] of responsibility.
CAM And that thing is existent and will be existent until we do not need it any longer.
JT Quite.
ANW That is the standard.
JT Well, that brings up another matter. We must bow under what is right. And I am responsible to know what is right. Anyone can assert his will, otherwise. The door is open for a million judgments. I saw a letter carefully written the other day, in which the writer said that the brethren, of course, could only act according to their understanding of the matter. But is their understanding right? The law that the king writes for himself is the standard. My judgment is not the thing at all. There is such a thing as right. And I am responsible to know that. So that unless we bow to that, the door is open to everybody having his own will. Is it not possible for brethren to say, ‘That is right’? And if I dissent I am bound morally to show why — to show that there is something defective in it. If I cannot I am out of accord with all divine system. Why are you not satisfied? Can you not tell us? If you cannot tell us, say nothing and bow.
AS So that having diverse judgments is nothing but Open Brethrenism.
JT Quite so. And that is what the enemy is seeking to do, that is the level that the enemy is constantly endeavouring to bring in amongst us — that I have a right to my own judgment.
Rem If a brother says, ‘I do not just go with that judgment’, that brother is really out of fellowship though he is still breaking bread.
JT He is not functioning as to the system, if it is the assembly. That is in accord with the porch of judgment. I want to function in relation to the throne. And I must understand the throne. The will of God is to be understood.
RWS That makes Josiah’s action a spiritual [p. 99] one — when the book of the law is found, and all that follows.
JT Well, exactly. How he was affected by it! Now we ought to look a little at our approach to the throne. “Having therefore a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast the confession. For we have not a high priest not able to sympathise with our infirmities, but tempted in all things in like manner, sin apart. Let us approach therefore with boldness to the throne of grace, that we may receive mercy, and find grace for seasonable help”. This is another side of the matter that we ought to understand, the idea of approach. I am not terrorised by it.
JS Does the fact that sin having reigned and given place to the reign of grace, give rise to this?
JT That is the thought. Sin has reigned, now God has set up a throne that is grace. And sin is not to have dominion over us because we are not under the law but grace, with eternal life in view. Hebrews takes up the throne in this way in relation to the great high priest who has passed through the heavens.
Having Him I can draw near to that. Here it is the throne. I have learned the power of grace in my soul. So that whatever need I have got I can ask. I can draw near with boldness. When Esther drew near she had to stand outside until the king held up the sceptre. But here you use boldness. The more liberty you take the better.
WN The approach points toward the subjugation of my will.
JT Well, unless my will is subdued I cannot draw near. The thought of iron is there, too.
ANW Mercy in need, and faithfulness when we need subduing.
JT Yes, indeed. The idea of faithfulness must be always present. Even though I am subdued, I [p. 100] must search my heart lest there be a selfish thought there.
CAM This great priest was really on the throne.
It says that it is Jesus, the Son of God. As if there was not a single object to deter us.
JT Quite so. It says He is sitting as a priest upon His throne.
AFM So that the affections are set. “Let us approach therefore with boldness to the throne of grace, that we may receive mercy, and find grace for seasonable help”. Grace is enthroned and if we approach, we prove the value of it.
JT Yes. We get the sense of who the Person is, that great High Priest. The official side is in mind here. He has passed through the heavens. Creatures cannot pass through the heavens. The third is the limit for the creature. But here is One who has passed through the heavens, that is an assertion of the Lord’s deity. A well-known Man, Jesus the Son of God, has passed through the heavens. His deity is asserted. His qualifications are that He is able to sympathise with our infirmities, being tempted in all things in like manner, sin apart. That is, His moral quality is seen here. His deity is that He passed through the heavens; His official place is as great High Priest, His relationship is as Jesus, Son of God; His moral quality is that He was tempted in every way as we are, sin apart. “Which of you convinces me of sin?” That is His moral quality down here.
We need not be afraid. He knows us well.
RWS Is the covenant linked on with this? Is it distinctive, or is that to aid me in boldness?
JT You get the idea in chapter 8, and then the idea of approach in chapter 10: 19 — it is in the power of that covenant that we draw near. It is a question of drawing near to God. We are dealing here with the throne, and Him who has to do with it. He has gone beyond the heavens. That is His deity. But as to [p. 101] His personal relationship, He is Jesus, the Son of God; and morally, tempted in everything, sin apart. The nearer you get to Him, the more you feel how sympathetic He is. He is there to encourage us. But will will never be brooked.
Rem When Peter said, “Depart from me”, he really did not understand this. It was not the line of departing, was it?
JT Quite so. But still, he fell down at Jesus’ knees. Instinctively, he felt that that Person was gracious. He discerned that He was a priest.
CAM Yes. It is remarkable that the priest senses the person, not the words. He understood Peter better than he understood himself.
JT I suppose Peter would be the best to tell us about it — his life history — how he had to do with Jesus. I would love to have heard him. I can understand Paul staying fifteen days with Peter. I think a young person should get as near as he can to persons knowing Jesus.
Ques Was that the beginning of Acts 15?
JT That was earlier. He stayed there fifteen days. He could tell him about Jesus. Of course, Paul knew Jesus, but not in the sense that Peter knew Him. Peter had such breakdowns.
EP Paul could say the same thing. I obtained mercy because I did the thing ignorantly in unbelief.
JT Quite so. But he did not know Him in the peculiar way in which Peter knew Him. The Lord entered into his house first according to Luke. Luke gives you the priest. The Lord came into his house and his mother-in-law was ill. His mother-in-law got the blessing, but he did not.
EP Would you say that the priesthood is connected with what He is as Man?
JT Oh, yes. A Son is priest. Sonship implies manhood. Peter missed it. His mother-in-law got the blessing, but he missed it. It was in his boat he [p. 102] got the blessing, according to Luke. Luke would emphasise Peter’s relation with the priest. It says of him, “he fell down at Jesus’ knees”. He had a consciousness that that Man cared for him.
McC You would be impressed with the holding fast in chapter 4: 14. It necessitates my seeing the great high priest. I must have that good in my soul to be able to hold fast. It requires power.
JT Yes. It is holding fast to your confession. That is not my opinion, it is the confession — what is manifestly the truth of God.
Ques What did you mean when you said He sympathises with our infirmities and not our wills?
JT Well, that is manifest. That is what the iron rod means. It is inflexible in regard to our wills, but it is shepherding all the time. He says, ‘I know your feelings and I am ready to shepherd you. I have been there Myself. I sympathise with you’. “For we have not a high priest not able to sympathise with our infirmities, but tempted in all things in like manner, sin apart. Let us approach therefore with boldness to the throne of grace, that we may receive mercy, and find grace for seasonable help”.
ANW Being able to exercise forbearance.
JT Quite so. Well, our time is up, but perhaps the brethren will follow along better if it be suggested that we pursue this subject tomorrow in connection with priesthood. It is a question of how the administration is to be maintained, and how we are to be maintained in it. So that the last subject would be priesthood, but more particularly, advocacy; both as applied to the Lord in heaven and the Spirit here below. It is the same thought. It is four times applied to the Spirit in John’s gospel; once applied to Christ in John’s first epistle.
GF Do we approach the throne as an individual?
JT It is the individual that is in mind. I should not exclude the thought from our [p. 103] meetings for prayer.
NW How do you understand, “tempted in all things”?
JT Well, just as it states. All things with which we are tempted. What the enemy uses to tempt us, to induce us to give up the confession. The enemy sought to induce Jesus to give up His confession — to divert Him from God and bring Him around under his own influence.
CAM Quite so. That is what comes up. “If thou be the Son of God” — twice it comes up in that connection.