THE PURPOSE OF GOD AND THE BIRTHRIGHT

^[p. 19] THE PURPOSE OF GOD AND THE BIRTHRIGHT

Joshua 14: 6 - 15; Joshua 17: 3 - 6; Joshua 18: 1 - 10

JT I was thinking of the distinction that has to be made between the purpose of God for us, and the birthright. Judah represents the purpose of God, and Joseph the birthright; 1 Chronicles 5: 1, 2. These passages in Joshua 14 and 17 show that Judah (in Caleb) laid hold of the thought of what God intended to set up in him, and Joseph (in the daughters of Zelophehad) laid hold of the divine thought in regard of him. Taken together, they represent the energy of faith in the saints, first, as to the purpose of God, and then as to the birthright. Chapter 18 shows that God reserves the right to determine positions, and makes known His mind in the house.

Ques What answers to the birthright in Christianity?

JT What has been secured for us in Christ. There is the purpose of God which precedes the thought of parentage. The birthright necessarily involves parentage, but the purpose of God has to do with His own pleasure.

Ques Is that why the thought of Judah comes before Joseph?

JT “Judah prevailed among his brethren, and of him was the prince, but the birthright was Josephs” (1 Chronicles 5: 2). Although Joseph had the birthright, God reserved the disclosure of His sovereign purpose, and Judah represents that. In the disposition of the tribes in the wilderness, Judah’s place represents the purpose of God (Numbers 2: 2). In Psalm 114: 2 we get that when Israel came out of Egypt, “Judah was his sanctuary”. That was the purpose of God. Although it might appear that Levi ^[p. 20] was the sanctuary, as the record of the wilderness shows, yet Judah was in the divine mind, and Caleb represents the energy of faith and intelligence that laid hold of that.

Ques Will you make clear the distinction between purpose and birthright?

JT Well, I think we can take in that the purpose of God ante-dated everything. Hebron represented that which was before the world. We have to get that thought. It was built seven years before Zoan in Egypt. There was the hidden wisdom of God which was prepared before the world, and then there is that which comes in on the line of parentage; that is the birthright. These things run together and then there is the house of God, in which God makes known His mind to us, as to our varied positions in the light of these things. Chapter 18 brings in the thought of the house in the setting up of the tabernacle at Shiloh; and the seven tribes that had not as yet obtained their inheritance got their inheritance there. The mind of God was disclosed there, whereas Judah and Joseph obtained theirs before.

Ques Does that indicate that they apprehended the purpose of God?

JT I think Caleb represents that side, and the daughters of Zelophehad represent the apprehension of the birthright, but then there are the remaining seven tribes. What one observes is that there is very little apprehension of the purpose of God or of the birthright or inheritance; but besides these we have also to apprehend that the house is where our positions are determined or disclosed — where we learn the mind of God respecting us.

Rem You mean our particular positions in connection with the purpose of God or the house.

JT I mean our position in connection with these two great principles; that is, the purpose of God and the birthright; these enter into the principle of the ^[p. 21] house. But we have to learn in the house the mind of God respecting us.

Ques Are there three stages in our history then?

JT I think that is how the truth stands from God’s side.

Ques When do we apprehend parentage? Is that connected with new birth?

JT It involves the family relation and what goes with parentage.

Ques Is it on the line of the apostle John, “Now are we children of God?”

JT The first thing is the purpose of God, and that purpose was before the world, and then the family thought comes in. Joseph got a peculiar place in the family, that is, he represents Christ. The birthright came to Joseph. All that God had disclosed, all that wealth of blessing and privilege that God had disclosed has come to Joseph, has come to Christ; and that has come to us, but then the house of God is that in which God has determined our lot or positions in relation to it all.

Ques Is it your thought that for learning this on our side the house is necessary?

JT Yes; it is necessary to come into the light of the house, that is where God disposes of us. The positions of Judah and Joseph were fixed; the two great features — the purpose of God and the birthright — are fixed. But there were seven tribes who as yet had not received their inheritance. Take the early history of the testimony as we have it. Pentecost disclosed much, but not yet the house. The house was there, but not then as God intended it to be established. It remained for Paul to come on the scene to bring out that in which the mind of God should be disclosed for the whole period. What was set up at Pentecost was not interfered with, but there were seven tribes whose lots were not yet given. Joshua 18 indicates how matters stand since Paul set ^[p. 22] up the house. All dispositions now are in the house. What preceded that, what came out at Pentecost, stands. In Joshua 18 there was the setting up of the tabernacle and the whole territory is surveyed and written in a book. We have to find out the book which contains the account of all the lots, of all the territory. Then we have to determine what place we are to have in that; we have to wait on the lot; that is, the disposition of each of us is now in the hands of God, and that is to come out in the house of God. That is how matters stand since Paul; what is going on now is in accordance with that. The movement of a hundred years ago brought out these features; they did not come out at the Reformation. The truth of the family developed with the truth of the house. In the house God determines positions; He discloses His mind about everything, whatever any of us may assume to be. The tribes were to get their inheritance in Shiloh; whatever place one may assume to have does not settle the matter; you have to wait on the lot.

Ques Do you think that the recognition of the two principles stated — the purpose of God and the family conditions — brings the house into evidence?

JT The position of the seven tribes that have not got their inheritance can be declared from the house. The great mass of the saints are not apprehending the house. The purpose of God brought out what Judah represents. It is remarkable how the two thoughts converge in the house. It is said, “Judah is his sanctuary”. In the revival from which we are now benefiting, the purpose of God came to light in Christ. He purposed to head up all things in Christ, and He has given Him to be Head over all things to the assembly, which is His body. That truth coming to light upset all previous arrangements in Christendom, for it is built on entirely different lines. It involved the counsel of His will, and that ^[p. 23] has to go through, whatever man says or does. At the same time there was the development of the family thought, and the knowledge of God as the Father of our Lord Jesus Christ. He names the families, but then there is one family now. The Lord said, “To my Father and your Father; and to my God and your God” (John 20: 17). That involves the birthright. It comes to us from parentage; and both these things converge in the house. The purpose of God in the house upsets all human arrangements. While we may enjoy the thoughts of the purpose of God and the inheritance, there is that in which God reveals His mind and we have to wait on Him in the house. I think that is what is going on now; the dispositions of God are being disclosed in regard to one and another. The whole land is indicated — there is nothing more; it is written in a book, but then we have to wait on the lot, the disclosing of the mind of God in regard to each of us. This sets aside the working of our wills, whether locally, in districts, or generally. The house of God is a universal conception and He disposes of things accordingly.

Rem It is said of the lot, that the whole disposing thereof is of the Lord.

JT When we come to the final details, we find Benjamin is first, and he has Jerusalem in his territory. That seems remarkable because it seems to interfere with subsequent thoughts.

Ques I should like a thought as to why the seven tribes only come in in connection with the house. The other five evidently go with the first thoughts you named.

JT The two and a half tribes got their inheritance under Moses. They remind us of the dear brethren in the Reformation; they did not go beyond Romans, and they were captured early. Judah and Joseph (half Manasseh) laid hold of the full purpose of God on the one hand, and the birthright on the other.

^[p. 24] That is the thing to get hold of, they came in for all theirs. The two and a half tribes did not have anything beyond Romans in the antitype. There are many such today.

Rem Leah brought in Judah, and Rachel Joseph and Benjamin, and the father determined their places.

JT The Lord would help us to lay hold of the thing that is valuable. Caleb sought that, and his daughter too; it was a family matter. He sought to get hold of the full purpose of God, and God blessed him. Achsah, his daughter, in the next chapter asks for springs of water; that has reference typically to the Spirit, who enables us to lay hold of, and to enjoy, it. These five women, the daughter of Zelophehad, wanted the birthright. They desired to have it among their brethren. It was a family matter. Then the house of God comes in and the seven tribes which had not received their inheritance. The position is thus set up, covering the whole period, so that the recognition of this enters into our personal service, and our local and other relations, whether district or general. Because Benjamin got Jerusalem there was a potential issue; subsequently Judah got Jerusalem, because it was the purpose of God; but we hear of no friction between Judah and Benjamin in regard to Jerusalem. It passed into the hands of Judah and came in the divine choice according to Psalm 78: 68, “But chose the tribe of Judah, the mount Zion which he loved”. But there was no friction; that is the point. In the dispositions of the house we are all tested; how are we standing the test?

Ques Do you mean we may have to give up a place?

JT Yes, I do; the test lies in the acceptance of sovereignty without friction. It had passed into better hands. God said at the same time of Benjamin that He would dwell between his shoulders; yet the ^[p. 25] dwelling-place passed into the hands of Judah and there were no complaints.

Ques Does the purpose of God come to light in David?

JT I think so. That explains David’s great exercise as to the house. The psalm which says, Judah was his sanctuary, shows it was for the good of all. Benjamin allowed Jerusalem to pass into the hands of him whom God had chosen.

Rem The local company in its setting has to do with the house of God universally.

JT Yes; it is a question of God’s will and sets aside our wills. Benjamin and Judah were locally connected in their territories, they were interlocked; then the next tribe was Simeon and this was the greatest test of all, because Simeon’s territory was taken out of Judah; a remarkable test for a brother who had a big territory! Sometimes a brother’s influence is greater than he is equal to, and when one’s influence exceeds one’s spirituality the result is very damaging. Simeon gets his territory from Judah and there was no word of complaint from Judah. There is a wonderful tribute to the relations between Judah and Simeon in the book of Judges — you may say one of the brightest spots in Judges. “Judah said to Simeon his brother, Come up with me into my lot, and let us fight” (Judges 1: 3). They were brethren. And then to follow up that, we get groups in the division of the cities of the Levites, and one group of cities is given out of these three tribes — Judah, Benjamin and Simeon. They are brought together by the Spirit. The cities taken out of their territory were given to the Kohathites, the children of Aaron (Joshua 21: 4). Then the forty-eight cities, the divisions of the Levites, would link all up together in one spiritual whole in the service of testimony. The principles of the house of God are worked out in a locality, but it is never spoken of in Scripture as in ^[p. 26] a locality. There is the universal thing — one spiritual whole. The ten tribes are linked up in connection with the Levites.

Rem By the Spirit all pervading; in the actual working out of things this would bring about adjustment, and it would necessitate grace.

JT Yes; our wills have to give way. It is very beautiful to see how Benjamin, Judah and Simeon stood the test, there was no complaint.

Rem Peter handed the saints over to Paul.

JT Yes; so did Barnabas, who had a standing among the saints before Paul, but he brought him to Jerusalem. Barnabas was a good man and full of the Holy Spirit. Friction arises sometimes among the people of God when gift develops, as it interferes with those already in prominence. Saul must have been a test to all at Jerusalem. It was much like Simeon being brought in and set down in the midst of Judah. But the apostles gave Saul the right hand of fellowship. What is so terrible in the house of God is the exercise of our wills. For dispositions as to the land, we must wait on God. It is right to desire to serve and influence the saints, but we have to wait on God for that. If another is brought in in the sovereignty of God, that tests us. God has His thoughts, and they do not always appear at first; He has reserves. I have to take God’s movements to heart; He is constantly moving.

Ques Is the thought of the house of God that every tribe should have a place?

JT Yes; there is room for all — seven portions. The book does not say who got them, the lot did. We know there are things to do, but we have to wait on God as to who shall do them. If we were in the house of God intelligently, not merely acquainted with the terms of it, and recognised the Son over it, there would not be any murmuring. There would not have been room for Simeon in Judah’s territory ^[p. 27] if the spirit of Diotrephes had been present as in John’s third epistle.

Rem God seems to support those who are set on the purpose of God.

JT There are very few of us who know just what the Lord would have us to do, or what our place really is. But in admitting that, we should turn to God; and then you take note of persons who are already in the service of God and you do not go before them, you see what they are doing. This interlocking of territories (jutting into each other) occasions irritation, unless we are in the grace of Christ. “With all lowliness and meekness ... using diligence to keep the unity of the Spirit” (Ephesians 4: 2, 3). I understand that to refer to the free action of the Spirit in its universal character. You do not want to interfere with what the Spirit is doing.

Ques How about defining which is the nearest meeting?

JT Deuteronomy 21 and other passages give guiding principles, but much depends on the wisdom of the saints and the grace that should be in our hearts towards one another. “Understanding of the times, to know what Israel ought to do” (1 Chronicles 12: 32). If grace is at work, there will be a mutuality which will bring in spiritual power. The daughters of Zelophehad desired to enjoy things among their brethren; there was a general desire to live together.

Ques How is that going to help us in the distribution?

JT Levi represents the heavenly element among the saints; that is, no land is given to him, it is carefully noted that he was not among the tribes in the division, neither among the two and a half, nor the two, nor the seven. His place is taken up by Manasseh; Joshua 14: 3. It is a new thought, a heavenly thought. The house of God is one spiritual whole; and it is administered by this wonderful ^[p. 28] family, the assembly of the firstborn ones, whose names are registered in heaven. The heavenly thing enters into the whole spiritual system. I think it would greatly help us in the acceptance of the divine dispositions if we were exercised to receive them and carry them out in heavenly grace.

Ques Why was it that Joshua is mentioned in chapters 14 and 18, but Eleazar the priest is mentioned in chapter 17 in connection with the claim of the daughters of Zelophehad?

JT I suppose that would be the priestly element to maintain right relations in the family.

Ques Do we apprehend the purpose of God last?

JT I think the truth stands here as presented from the divine side. How I come into it is another matter. It is a great thing to get the thing as it stands in the mind of God, that is, an outline, and to have that in your soul always. We are brought into what is one spiritual whole; there is local responsibility, but there is one spiritual whole administered by the Levites, who are spread all over the territory. They are maintaining things in the uniting bond of peace; that means that I recognise what the Spirit is doing anywhere and everywhere; if He moves powerfully in one place, He may move at another time in another place. The recognition of this saves us from metropolitan feeling. If there is a large number of God’s people in a locality it may be a snare, for the flesh may pride itself in this fact. If I keep in mind the maintenance of one spiritual whole, I shall not attach undue importance to any locality. The Levites represent the heavenly element, and that is to permeate every part of the house.

Ques Would you say that the inheritance is any sphere where the saints can exercise influence?

JT We are brought into a wonderful place, and it is well to have it in view as set forth in the Scriptures.

^[p. 29] There is that which is local, but I must recognise the universal thought; I must not attach too much importance to any one district; the house of God is one whole.