BRETHREN
[p. 177] BRETHREN
Matthew 12:46 - 50; Mark 3:31 - 35; Luke 8:19 - 21; John 20:17, 18; 1 Thessalonians 1:2 - 4
JT I thought we might consider the subject of brethren, and how we are to be in that relationship according to God. The passage in Thessalonians should read, “brethren beloved by God”. I mention that because it points out what the brethren are to God, “brethren beloved by God”. That is a point to have in view in our reading. We have to think of what the brethren are in relation to Christ, in the main that is the thought; but we have also to think of what we are to one another, and of what the brethren are to God. Hence the rendering is, as I understand, “brethren beloved by God”. I thought it would be of interest to us all to look at this subject of practical import, because in the recovery to the truth of it we should look for the end God had in view originally; and among the many features that appear, the thought of brethren is one of the most interesting and practical.
It has occurred to one lately that the Lord is working now to bring about such brotherly relations as will enable us to walk together; and in order to determine where we are as to this, we may look at the features of the brethren as indicated in the passages read. There is a ministry, I believe, proceeding corresponding with that of Joseph, who is said to have had a house into which the brethren came, and in which they were tested and adjusted. Samuel also is said to have had a house in which he judged Israel, and Solomon, too. I refer to his own house, not to the temple — the house of God. Where anyone who typifies Christ is said to have had a house, it points, I think, to what is personal to Him,
[p. 178] and what refers to the immediate sphere of His affections; so there is that at the present time. There are general interests, the kingdom and the house of God, but there is that which is the immediate sphere of the Lord’s affections, and I think that His brethren represent that sphere; and if we are not consciously in it, there is a ministry proceeding to bring us into it. If we come under the influence of that ministry, we shall come into that sphere — the sphere of the immediate affections of the Lord. John 20 gives the highest thought connected with brethren: “Go tell my brethren”, and presents the immediate sphere of His affections. We may be in the wider, more extensive and more general sphere of His interests, but the Lord is aiming at bringing us all into the more immediate sphere of His affections.
Ques Is your thought that Matthew, Mark and Luke present the ministry needful for us in taking this up?
JT I think Matthew insists on the will of God, which would be a wider thought. Those who do the will of God are recognised as His brethren. In Mark there is a circle sitting round Him and listening; they come nearer to Him; then we have in Luke the word of God, those who hear it, and do it, meaning that now we have the thoughts of God unfolded; and then in John the formal intimation on the part of the Lord, on His own side, of the brethren as in direct family relationship with Himself and His Father and His God. The last presents the full thought, which none of us should stop short of, but many do. The greater number of us, perhaps, are short of that; and being short of that proves that we have not come definitely under the ministry of Joseph, or under the ministry of Samuel, so to speak.
Ques Would you say what you have in mind in that regard?
JT Samuel, we are told, judged Israel in a circuit every year “all the days of his life”. 1 Samuel 7:15. He judged Israel in Bethel, in Gilgal, and in Mizpah, and then his return was to Ramah, where was his house, where he also judged Israel, and where he set up his altar to Jehovah.
Ques Have you a thought in regard to the judging in those places?
JT I think the judging in those places represents some divine principle which the Lord would enforce. The first thing to see is that Samuel went in circuit. Bethel, Gilgal and Mizpah was his circuit, and in those places he judged Israel all the days of his life. Notwithstanding that a king had been asked for and granted, Samuel retained his service in Israel all the days of his life. That fact is typical of the Lord’s present, patient service to His people, even though the many have selected a king, that which is in agreement with the nations around, in other words, are bound up with the present clerical system — that which involves the rejection of the Lord in this light — not a murderous rejection, for they were not intending to put Samuel to death, but they rejected him. Samuel said, “God forbid that I should sin against the Lord in ceasing to pray for you”, 1 Samuel 12:23 so the testimony in regard of him is, he continued to judge Israel in these places all the days of his life. It meant he continued to judge Israel even while Saul reigned. Notwithstanding that the mass of the people of God today have selected that which is in agreement with the nations — the clerical system is really in agreement with national religious customs — the Lord continues to serve, and intends to do so. The Lord is continuing to judge His people everywhere; every denomination comes under His eye, and He carries on, and maintains His judicial attitude towards them. His judgment is according to certain principles; He does not accommodate His judgment to them. In Bethel He would judge in the light of the house of [p. 180] God, which Bethel means, and so if He judges in Gilgal, He would judge in the light of the condemnation of man in the flesh, that which is a reproach to the people of God — the reproach of Egypt.
Rem Would you mind just continuing Mizpah and Ramah?
JT Mizpah is not so clear, but apparently has reference to the covenant, which is an outward witness, a witness between two, a witness between Laban and Jacob; and evidently the Spirit of God takes up the town with this name in Samuel, and gives it a place of prominence. The kingdom was renewed there, or set up there. It was there, too, that God gave the victory to His people, when by the command of Samuel they were gathered together there, and drew water and poured it out before the Lord and fasted in humble acknowledgement of their weakness and inability to meet the Philistines. It would stand for the faithfulness of God: “Hitherto hath the Lord helped us”. He never relinquishes His love for His people. The Lord’s supper would be the sign of that to us; the unchanging love of Christ is witnessed there; He is “the same yesterday, and today, and for ever”. Hebrews 13:8. In His own house you come to a more immediate sphere, the sphere of His direct affections; and judgment carried on there would mean that the family relationships would be adjusted. I think that is what is going on now. The Lord would remove all that hinders the reality of our place as brethren, so that we should not be using the word without having the character of the thing.
Rem It was on the occasion of the second visit to Joseph that they came into the house.
JT That is interesting; he spoke roughly to them at first.
Ques I was just going to ask as to the connection between what immediately precedes the passages we [p. 181] read in Matthew and Mark — the evidence of His rejection.
JT The natural relationship is given up. His rejection had brought out that the relationship after the flesh is disowned, so one is to forget one’s own kindred and father’s house, “so shall the king greatly desire thy beauty”. Psalm 45:11. We have to begin by disallowing the natural.
Rem So the relationship would be of a spiritual character. It would rather suggest that it is a new generation in John.
JT Yes, it does; the position of children of God is given to those who have received Him; but then they have been born of God, “not of blood, nor of the will of the flesh, nor of the will of man”. John 1:13.
Ques Would Psalm 133 suggest the relationship enjoyed?
JT I think it would — the goodness and pleasantness of it, and what it is like; it would agree with Thessalonians, “brethren beloved by God”. It is a most beautiful statement, as though God would look down on this Thessalonian company, marked by these things that are mentioned, and would see in them what His heart could take pleasure in. They were brethren, but such as were beloved by God.
Ques Is it a relationship that particularly belongs to this life, while we are here?
JT I think it goes into eternity, “Firstborn of many brethren”. Romans 8:29. I think it is a relationship that abides.
Ques Does it give you the idea of kindredship?
JT I think it does.
Ques Do you make a distinction between doing the will of God in Matthew and Mark, and hearing and doing the word of God in Luke?
JT I think there is progress in it. Matthew is doing the will of God; in Mark He looks round on them that surrounded Him, but Luke brings in the [p. 182] word. The word of God is that which declares to us the mind of God, and in keeping that we are recognised as the brethren of Christ.
Ques Why is it the “will of my Father” in Matthew, and the “will of God” in Mark?
JT I think in Matthew it is usually, “My Father which is in heaven”. It is the rule of heaven. The question often arises, what is involved in the kingdom of heaven? It is not only Christ there as Man, but the Father rules in heaven.
Ques Would you say a little about “My brother, and sister, and mother”?
JT I suppose it might apply in the future day. It is the ground on which Israel will come in in the day to come; as it says in Psalm 45:16; “Instead of thy fathers shall be thy children”; not because they are born of Abraham, and could say “We have Abraham for our father”, but because God was able of stones to raise up children to Abraham. Those who will have that place in the future must come in on this ground.
Ques Would it mark the affections existing among brethren?
JT While the Lord says, “Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother”, it would be difficult to make that fit in with the assembly, although the maternal thought is in the assembly. The book of Proverbs opens up before us the instruction of the father, and the teaching of the mother. These are features here in the assembly; but I think when He says “my mother”, we have to wait for that. There is a day in which His mother crowns Him (Song of Songs 3:11), but that will be Israel as brought back by the will of God. Israel will have to learn what the mother is according to God, and so the sister. Canticles recognises both mother and sister. “My sister, my spouse”; that is to say, the family [p. 183] relationship must be established before the marital, and it is established to begin with in the acceptance of the will of God.
Ques Do you suggest that the features of the brethren are seen in hearing the word of God, and doing the will of God?
JT I think the mother and sister refer to Israel in the future. The sister is seen in those collectively who do the will of God. The Lord having the assembly in view unfolds what is brought into that. The epistle to the Romans brings that about in the soul. I suppose it is reached when he says, “Ye have obeyed from the heart that form of doctrine which was delivered you”. Romans 6:17.
Ques Do you get that in the Lord’s mother? “Whatsoever he saith unto you, do”. John 2:5.
JT She had come to it. She says first, “They have no wine”. He knew that. Then she says, “Whatsoever he saith unto you, do”. The Lord commits her to John in the end of the gospel; on the cross He says to her, “Behold thy son!” John will take care of her. I think the loved disciple carries through the thought of the mother; but it is the mother who has learnt the will of God. Israel after the flesh is not the mother. Revelation 12 brings her out in her dignity; she is “clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars”. Revelation 12:1. She could not have a place like that without learning the will of God. No one can rule others if he does not rule himself. It is only as bowing to the will of God that anyone of us can be the expression of the will of God.
Ques Do you put the will of God in Romans? Where do you put the word of God? In Luke?
JT One would not like to limit Romans; the word of God comes out there too. Romans is the will of God, but it is, too, the word of righteousness.
[p. 184] Paul taught the word of God at Corinth. In general, the word of God is the unfolding of His mind.
Ques Would the word of God answer to the declaration of God?
JT Yes, I think so; the declaration of His mind.
Ques Do you not think it is important, if we are to be together as brethren, that we should recognise that it is a relationship outside of what is natural?
JT It is, I am sure. That is what Luke is leading us to. I think the ministry of Samuel may be said to precede morally the ministry of Joseph, because Samuel has to do with the kingdom and judgment, but Joseph has to do with the brethren. Immediately Joseph begins his history it comes out; at seventeen years of age, when he was tender and affectionate, he was with the sons of Bilhah and Zilpah, the handmaids of Leah and Rachel. These sons were at a disadvantage; they were the sons of Jacob, but they did not have the same mother. Joseph was with them in the field, and heard their evil discourse, and felt it. There are those who, speaking typically, are at a disadvantage through their mothers — through ecclesiastical relationships; the discourse in these associations is not in keeping with God. Joseph was a typical brother, whose mother was a wife. Jacob loved Rachel; and Joseph felt the evil discourse of the sons of Bilhah and Zilpah, these two handmaids, and went and told his father about them. That is what brought out the antagonism, and where the spiritual history begins, which ends in chapter 45, where he kissed all his brethren — every one of them, even those whose evil discourse he had reported.
Rem Though they had four mothers, all came to unity under Joseph.
Ques Did they not say, We be sons of one father?
JT That is what they say to Joseph; they did [p. 185] not say how many mothers they had. That is where the difficulty lies. The ecclesiastical association of the people of God involves a state wholly unsuitable to God.
Ques Speaking about that verse in Romans, “I commend unto you Phoebe our sister”, Romans 16:1 that would not go so far as Mary in John 20, I suppose — the latter would be wholly spiritual?
JT Well, Phoebe came very near to it. I think Mary Magdalene comes up to the thought of a sister. We have another reference to a sister that we may note: “Have we not power to lead about a sister, a wife?” There is a spiritual thought in that. The Lord recognised the sister first. In Canticles it is the sister, then the spouse. I think the sister comes to light in doing the will of God.
Rem There is the “little sister” in Canticles.
JT She is a sister, of course.
Rem I wondered whether it would be the two tribes and the ten tribes.
JT The Lord does not call her His sister. The saints recognise the little sister; she needs development. He recognised Judah as His sister, meaning she had come into this.
Ques Do you think the thought in the Lord’s mind might be the elect nation coming to light in Him?
JT Quite.
Rem They will live for ever, and be in relationship with Him.
JT That comes out in Ezekiel. The relationships He brings out here involved the cutting off of Israel as they stood.
Ques Does the Lord, speaking of His mother and sisters, carry us on to the thought of the Lord being Son over His own house?
JT There you are on different ground; that is a question of the house of God.
Ques You referred to Solomon’s house. I wondered if you were carrying on that to “Son over his own house”? Hebrews 3:6 I think “His own” in Hebrews 3 is God’s house. It really reads, Christ is Son over His house. Moses was a servant in it, and Christ is Son over it, and I think God’s house is somewhat wider than that which is suggested in Joseph’s house, or Samuel’s, or Solomon’s. In Solomon we see two things: Solomon’s house, which was one thing, and God’s house, which was another. What we want to see is an immediate circle for the Lord, expressed in “my brethren”. “Go to my brethren”. John 20:17.
Ques Do you link up the thought of brethren with that of the family?
JT It is the family in relation to Christ; sons are in relation to God. Children are in relation to God, but brethren are in relation to Christ. In Matthew and Mark it is “my brother, and sister, and mother”, but in Luke it is “my mother and my brethren”.
Ques What is the difference in the relationship in Matthew, Mark and Luke, and that in John, established consequent on His resurrection?
JT I think Matthew, Mark and Luke are on moral lines, whereas John is more from the divine side. The family relationships are established before the marital. We find that throughout Genesis. In Genesis 22 after Christ is risen typically, it was told Abraham that Rebekah was born; it was told him; see verse 20. Genesis 22:20. It was a matter of light that such a person as Rebekah existed, and she was directly related to Abraham — a direct descendant of Terah, his father; and hence in chapter 24 he makes his servant swear that the wife for Isaac must be of his kindred. He knew she was there, the point was for the servant to find her. The person was already known to exist.
Ques Is “my brethren” more an assembly thought?
JT Well, it underlies the assembly. His brethren are those who form it. John brings in the persons who form the assembly; but we do not get the expression, “the assembly” in John’s gospel.
Ques How do you look at the Lord in these three relationships presented in the gospels, “my brother, and sister, and mother”?
JT We do not say “our brother” to Him; we observe the reverence which is due to Him.
Ques Is it that He was here in relation to the will of God personally, and He recognised these as moving on that line?
JT That is it; they were brought into accord with Him. We have to look at it from the side of sovereign generation, and also from the side of exercise — from the moral side.
Rem That is Matthew, Mark and Luke.
JT Yes, but John is entirely from the side of divine choice and generation. Chapter 21 shows the disciples were not marked practically by a state that suited the calling at all. They are viewed entirely from the divine standpoint in John.
Ques Is it similar to what the apostle says, “Ye brethren after the pattern of Isaac”? Galatians 4:28.
JT Yes, born of the free woman. Those who come into the light of the assembly have a true mother now.
Ques How would Mary find the brethren in John 20?
JT I think she herself represented what the Lord had in His mind. She loved Him, and if you love the Lord you will find the brethren. You know where they are, even although their state may not be in keeping. The secret of finding the brethren is that you love the Lord.
Rem What marked them in John 20 was that [p. 188] they loved the Lord, however ignorant they may have been.
JT They did indeed. The Lord clothed them all, I believe, with what He saw in Mary. He clothes all with what He finds in some.
Ques Is the emphasis on “my brethren”? I was thinking of “having loved his own”. John 13:1.
JT I think it is. “Go to my brethren”; John 20:17 and to link it on with Philadelphia greatly helps. It emphasises what belongs to Christ; the overcomer is to be regarded in that connection.
Ques Would 2 Timothy help us to find the brethren? “The Lord knoweth them that are his”. 2 Timothy 2:19.
JT I think the seal is a sort of warrant that the believer has. In Esther’s time there was the king’s seal; Esther had power in the use of the seal. So today, those who love the Lord may not know all the brethren, but they have a moral warrant to approach all. “Having this seal, The Lord knows those that are his; and, Let everyone who names the name of the Lord withdraw from iniquity”. 2 Timothy 2:19.
When the world says, if you teach or preach to serve Christ, that you have never been ordained, you can say, I have got this seal. You have a right of way on moral lines with the seal. There it is, “The Lord knows those that are his”. He has a right to every one of them, and knows where they are, and you cannot interfere with Him. Whatever you may set up as a barrier, He will reach His own. The Lord says in John 11, “Let us go unto him”. The Lord knows the brethren, and knows where they are, and has a right to them, and no one can interfere with them. He will seek out everyone of them. But the other side of the seal is, “Let everyone who names the name of the Lord withdraw from iniquity”. 2 Timothy 2:19. The only available ones to us are those who withdraw from iniquity.
Rem You carry moral credentials with [p. 189] you.
JT Our position is entirely moral now, and it is most powerful where declension has set in.
Ques Would it answer to hearing the word of God, and doing it?
JT It would indeed. Luke and John come near together; John particularly brings in the full thought, “my brethren”. The Lord has got brethren, the immediate circle of His interests and affection. In Matthew he says, “my assembly”; in John, “my brethren”.
Ques Would you say in Song of Songs 5 you get both? The Lord takes up the term ‘my’ and the bride does.
JT The bride says, “Let my beloved come into his garden, and eat his pleasant fruits”. Song of Songs 4:16. He says, “I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk”. Song of Songs 5:1. It is remarkable the recurrence of the word ‘my’.
Ques It finds a response in the heart of the bride, and she says, “I rose up to open to my beloved”; Song of Songs 5:5 is that it?
JT Quite.
Rem The saints at Thessalonica had the features of the brethren.
JT Yes, they were young believers, but they were brethren beloved by God.
Ques Would you say the truth of things that is presented in Joseph would lead our souls that way?
JT I think that is what the ministry of Joseph is for. The people of God today are scattered abroad in different religious organisations, each of which represents a mother. Hence the training of the children of God is so marred. The Lord is working now to bring us back to the primary thought. Joseph speaks roughly to them, he puts them in prison.
[p. 190] We need that discipline; to be brought into limitations — into custody — where we cannot do as we like. It is a wholesome experience; we learn what it is to be subject in spite of ourselves. Then he releases them and brings one of them into the prison house. The next visit they make he brings them into his house, and they eat with him there. All that is indicative of the kind of ministry the Lord is carrying on to bring His people back into the primary thought of God for them. And then the silver cup comes in, what he used himself. The cup suggests what we are to drink out of. It familiarises us with one another, brings us into intimate relationships. The cup brings out what underlay all their crookedness, and having come back into Joseph’s house again, it says, “he was yet there”. You may be sure where ministry is effective, we come back in self-judgment, and we shall find the Lord there.
Ques Would you say all that was necessary that there might be a moral issue reached with them?
JT Judah was their spokesman, he speaks about the father, and the younger brother. “My lord asked his servants, saying, Have ye a father, or a brother?” Genesis 44:19. Now things are being brought home to them — the claims of the father, and the claims of the brother; what they had been disregarding all the time. Judah is coming to it.
Rem They reach the family thought last.
Ques Do you suggest that is the road we have to take?
JT I think that is the road.
Ques What about speaking harshly?
JT We need to be woke up. Many of the people of God have no idea where they are, and that they are disregarding the will of God and every divine principle. It is time to speak plainly.
Ques Do you take it that the prison is the place [p. 191] where self-judgment goes on, which paves the way for the kiss?
JT I think it is. While Matthew and Mark bring in the thought of doing the will of God, in Luke the relationship is connected with those who hear the word of God and do it; it supposes our being regulated by the thoughts of God, that we are coming nearer to the primary thought. When one sees a Christian beginning to recognise the word of God, there is encouragement to hope for him; he is coming near. He begins to recognise the rights of the brethren. Such are brought to say, “We are verily guilty concerning our brother”.
The way Judah makes the acknowledgement concerns them all. Then you have the disclosure on Joseph’s part to his brethren, which really corresponds with John 20, “I am Joseph your brother”. Genesis 45:4. He calls attention to his mouth — “it is my mouth that speaketh unto you”; Genesis 45:12 then he kissed all his brethren, and after that his brethren talked with him. He had first spoken to them, and that would answer to what the Lord is speaking to us now in view of intimate relations being established as His brethren.