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THE POWER THAT WORKETH IN US (1)

JT It is in mind to look into this book, particularly the earlier chapters, as the Lord may help us, to see how it bears on assembly service. We shall find as we proceed that Colossians and Ephesians particularly give us the antitypical teaching, and what may be said will be from the point of view of these epistles. As we understand them we shall see how that the teaching they contain is enlarged upon in this book. This teaching does not refer to that part of assembly service which is governed by apostolic authority, though, of course, apostolic authority runs through all the epistles; yet there is that which is wholly spiritual in the service of the assembly. In this case the Lord Himself has part as Minister of the sanctuary, but that service or ministry of His can only be effective as Colossians and Ephesians are understood. Aside from the understanding of these epistles, our assembly service, in which the Lord as Minister of the sanctuary has part, can only be as a matter of light on our part, or it may be only theory, and the Lord is hampered in carrying out what He has in mind in the assembly.

What is especially in view is “the power that worketh in us” (Ephesians 3: 20) and the spiritual stature that goes with it, so that we may enter upon what is in this book — our inheritance, which is essential to God obtaining His in actuality. Joshua does not give us, as far as I understand, God’s inheritance, but the inheritance of the saints, this being essential to our being for God. David’s ministry is really to bring in God’s inheritance — what He regards as peculiarly ^[p. 343] His; and this is the outcome in us of what we enter upon as seen in Joshua.

The book of Exodus shows that God from the very outset, in taking up Moses, had His own service in mind. The people as delivered out of Egypt were to serve Him at the mountain, at Horeb, and His message to Pharaoh expressly states that He wishes His son to be released to serve Him, “Let my son go, that he may serve me” (Exodus 4: 23). The material for the service at Horeb is wealth of its own kind. It is what is secured by the believer concurrent with his exercises as coming out of Egypt. Israel came out of Egypt with great wealth. That is distinct from what we have in the land, but still God had inheritance in the saints typically at Sinai; His glory filled the tabernacle as it filled the temple.

MWB Would you explain the link between the Minister of the sanctuary and the wholly spiritual side of assembly service? The thought of the Minister is brought before us in Hebrews 8. Would you carry it on to the highest side of the truth as seen in Ephesians and Colossians?

JT As I understand it, it is Christ in heaven that is spoken of as Minister of the sanctuary, in the antitype of Aaron. What should be seen first in regard of the subject is the dominical side of the service, that is, the authoritative side, which stands related to Christ as Lord; that is hardly Aaron’s side, but rather that of Moses. The first chapter of this book makes provision for Moses. Joshua is directed to “take heed to do according to all the law that Moses my servant commanded thee. Turn not from it to the right or to the left” (verse 7). Then, “This book of the law shall not depart from thy mouth; and thou shalt meditate upon it day and night, that thou mayest take heed to do according to all that is written therein; for then shalt thou ^[p. 344] have good success in thy ways, and then shalt thou prosper” (verse 8).

AMH Is your thought that there are two characters of service, the first having its climax in Sinai, and the tabernacle being filled with glory; and then you have the service in the land, and the Minister of the sanctuary having His place more there?

JT Aaron’s service was in the wilderness, but in the antitype, Christ’s part in the service of God refers particularly to the heavenly side of our position. His office as Minister of the sanctuary is connected with His present place in heaven, (Hebrews 8: 1, 2). The part of assembly service typified in Exodus particularly, contemplates subjection in us, and, withal, certain wealth which is not acquired in the land, for we are not yet in it, but what accrues from the exodus out of Egypt and the exercises attending thereon. Exodus 15 shows, even before Sinai is reached, that there is the thought of serving God. “Then sang Moses and the children of Israel this song to Jehovah” (Exodus 15: 1). The song is led by Moses, but the children of Israel had part in it. Miriam’s part would indicate a certain measure, which was in keeping with that position. They already had great wealth, but as encamped before the mountain, they are in the position of the resources of God in the wilderness, divine resources, and these are now to come forth, so that there should be ability in the people to serve God according to His own mind.

Well, that is the great general thought in the type, and obviously it is to have a counterpart in assembly service. There is to be not only subjection — subjection is imperative — but a certain measure of wealth. Perhaps the people were not aware that there was so much; but like them, as coming under divine authority, we find we have what is required for the service. God’s thought is that every bit of wealth that there is should be utilised — should be available, and the demand for it brings it out. Exodus 21 brings in the bondman, one who can say, “I love;” that shows there is something. One who can say “I love” indicates there is some wealth for God; nor can anyone really be in the service of God except he has love. There were thousands of them that loved God (Exodus 20: 6) but they had to be brought to light, and the thought of God as to His service had to be put to them.

PL Is the covenant the great stimulative power to bring that out — to draw it forth?

JT I think that is so. The apostle in writing to the Corinthians stresses love as a subject. There was but little love amongst them, so the apostle shows it. Room is thus made for the covenant in the second letter. It is mentioned in the first, but it is in the blood of Christ, “in my blood”, (1 Corinthians 11: 25). This denotes sacrifice. It had but little response in the Corinthians.

EuR Does Paul allude to it when he says, “if any one love God, he is known of him” (1 Corinthians 8: 3)?

JT That is a good reference: “the same is known”. That does not mean that one is known among the brethren simply, but known of God. God knows us all creatorially as men, but then, when He says He knows a person that loves Him, He indicates that they are scarce; they are of prime value.

HMS Would you make a little more clear the distinction between the riches acquired in Egypt, and those acquired in the land? Paul told the Corinthians that in everything they had been enriched in Christ (1 Corinthians 1: 5).

JT All christians are enriched in an objective sense, from the divine side, but what is in mind now is what one acquires through his exercises and ^[p. 346] experiences, as coming out of Egypt. God had it so much in mind that He gave Israel favour in the eyes of the Egyptians, and they obtained from them utensils. God had in mind in that what the believer should be as soon as he gets out of Egypt. It is the persons themselves, of course; that makes way for every christian, and every one as delivered out of Egypt has gained something. I do not think God intends anyone to be in His service who has not gained something.

JTS “He brought them forth with silver and gold; and there was not one feeble among their tribes” (Psalm 105: 37).

JT That is good; and then there were the utensils the Egyptians gave them.

FWK Do the Thessalonians suggest a company that acquired wealth as coming out of Egypt?

JT I think they are so regarded. Their wealth would arise largely from the mutual attitude of the apostle in labouring amongst them. Authority was there, but in a most mutual sort of way. He went in among them, and they would come to know him. He speaks of himself as a nurse amongst them — that is, the ministerial service that entered into what he was saying. It is not only what I say, but what I am in authority. It was what the apostle was amongst the Thessalonians. Then he says, “how ye turned to God from idols to serve a living and true God” (1 Thessalonians 1: 9). How they did it; they had the service of God in mind.

WL Would God’s providential arrangements enter into this as seen in Timothy’s mother and grandmother?

JT Whatever God does providentially enters into it. He gave these Israelites favour in the eyes of the Egyptians, so that they gave them things. God gave the people favour.

WC Would the principle be seen in Zechariah 6: 11 — “take silver and gold, and make crowns”?

JT That is a good thought; take it from those who returned. What has been said ought to show us that God is looking for whatever there is, and He puts it to us, as in the question raised, “What hast thou in the house?”

HPW How do you distinguish between the silver and gold and the vessels?

JT You often see those who would take part in service, but they are not renewed in mind. The vessel means that the man is available in all his faculties.

EG What does the thought of clothing involve?

JT God had in mind suitable garments. It is a great pleasure, I think, with God to have us as vessels; it means that all the faculties of the believer are available. So that the person in Romans 7: 25 says: “I myself with the mind serve God’s law”. You cannot use a vessel wherein the mind is not serving God’s law. It is not merely serving a specific law, but your mind is of that kind. That makes room for the Spirit, so that the whole body is seen in Romans as available, and presented to God as a living sacrifice, as a holy, intelligent service (Romans 12: 1). The believer has his faculties under control in a holy way, so that a young believer joins in quite happily. One often sees it, and it should be encouraged, because as soon as one is out of Egypt, God’s thought is that one is to serve. You find it in the gospels; persons who are delivered by the Lord and healed, serve, as the mother-in-law of Simon served. One might not be able to serve on a great occasion, but our meetings generally are small, and it is a matter of great consequence that everyone should serve. Young brothers who are silent are not contributing.

Ques Would you say it is exemplified to a large extent in Rahab receiving the spies in peace and ^[p. 348] reporting what she had heard as to the Israelites? She lodged them and sent them on their way.

JT Yes; she certainly would be ready to serve as dwelling in Israel. On a great occasion like John 12 Martha served, she is now equal to this. She had much to learn, for she was not able to serve at the beginning — she was critical; but afterwards she is able to serve on a great occasion.

EJMcB Is your thought that what is presented in Colossians 2: 5, which caused thanksgiving in the apostle, is more the objective side, but what is before us now is the subjective work of the Spirit of God in us?

JT Yes. The order of procedure amongst them was acceptable, but they needed preservation from what would damage the spiritual result they had already attained. What needed to be preserved with them was the spiritual power they had, which belonged to the land. This needed to be preserved from philosophy and ceremonialism. Thus it would develop and become effective in the service of God.

AJG You make a distinction between the service of God in the wilderness and the service of God in the land. Would you say what feature of assembly service is typified in the offering of bullocks, goats, and so on, which were offered both in the wilderness and in the land?

JT Livestock is what can experience death, typifying what the believer is to God as going through death in correspondence with Christ. That runs on into the land. Romans teaches us how the believer brings in death on himself, leading on to resurrection. We are not risen with Christ in Romans, but death is brought in.

HH In either case it is what is connected with sacrifice.

JT Yes, livestock is that side; life that can be given up on the principle of ^[p. 349] sacrifice.

HH I thought that entered into what was being said as to service; it is on the line of sacrifice.

JT Livestock would be distinct from the silver, and gold, and clothing; it is that in which death is brought in. In Romans the truth does not go as far as our resurrection, but our bodies are presented a living sacrifice. Christ has a place in your heart, as the apostle says, “the body is dead on account of sin, but the Spirit life on account of righteousness” (Romans 8: 10). The body is seen as presented a living sacrifice. So the livestock coming out of Egypt would allude to what goes into death in order that God should be served. Moses said to Pharaoh as to the cattle, “Thou must give also sacrifices and burnt-offerings into our hands, that we may sacrifice to Jehovah our God. Our cattle also must go with us: ... for we must take thereof to serve Jehovah our God” (Exodus 10: 25, 26). In the land, which goes further, we are risen with Christ.

As to those who serve, Luke gives us what is basic. In mentioning Martha he shows there was material there from the very first, but correction was needed. Much had to be eliminated from the vessel, and this was effected; so that when you come to John, you have the desired result, that is, she served suitably. It is not simply that she served Christ, but she is able to serve now on a great occasion, typically one of the greatest occasions.

AMH Would the sacrifices in the wilderness refer to the way we know God as having come out to us, and the sacrifices in the land more as to His thoughts and purposes in Christ?

JT Quite so; Colossians contemplates that we are risen with Him. The Red Sea and Jordan are brought together, as we have often been reminded. It says, “risen with him” — but how? “through the faith of the operation of God, who hath raised him from the dead” (Colossians 2: 12). We are also quickened ^[p. 350] with Him; the believer is altogether for God — not only risen on the principle of faith, but his affections are affected.

MWB Is that why in Numbers 15 we have the insistence on the meat offerings and the drink offerings to accompany the sacrifices in the land?

JT Yes, each having his own proportionate quantities of the things mentioned, including wine. That supports what we are saying, that what is for God is in intelligent proportions.

AN Would you say the root from which all service flows is the knowledge of God in Christ as apprehended by the believer?

JT Yes; the presentation of our bodies to God is said to be our “intelligent service”.

EuR Do I understand that the height of God’s service is touched at Sinai, but from our side we need Joshua in formation spiritually that it may be sustained?

JT We need the land; we need to enter on our proper inheritance, which Sinai does not supply. The glory entering at the end of Exodus is in relation to Moses and his authority. Everything is put together and every item of the tabernacle is functioning, as we have often remarked — each in its place. It is the glory entering, in that connection; it is not so great a position as 2 Chronicles 5, because there you have a number of priests ministering. We have referred to the statement that Martha served; that is, she is a characteristic person in service — doing it on a great occasion. Following the types, we would learn that she had to become a priest, and for that she had to undergo discipline in service. Sonship is not mentioned in Exodus 28 and 29, where we have instructions as to priesthood. It is mentioned in chapter 4, but for actual service, priesthood is necessary; thus Aaron was to serve as priest. God would say, as it were, I must be served ^[p. 351] suitably, and hence the necessity for priesthood. Let the young ones come forward as they have liberty, but they soon have to learn that they are to be priests, and that refers to holiness and intelligence. In 2 Chronicles 5 we have a large number of priests, and they are serving, together in a most beautiful way; musically they were in perfect unity, and in that relation the glory comes in in the service of God.

AMH So that whilst we may view the journey from Egypt to the land as spiritual history, does there have to be a kind of education as together in order to reach the higher level from that on which we are at the Lord’s supper?

JT Quite so; hence the importance of taking part in assembly in a priestly way. Young people normally have a measure of ability to take part, but they must progress in it.

MWB There is an interesting reference in Acts 7: 44 - 47; first, as to the tabernacle in the wilderness made according to the model as God commanded Moses; then brought into the land by the fathers with Joshua; then to the days of David and Solomon. Does that give the threefold view?

JT Just so, showing how cumulative the thing is. Hence Chronicles deals with the testimony from the outset, beginning with Adam. It is as if God had His service in mind from the beginning. So you find in 2 Chronicles the tabernacle is taken over. Solomon goes to Gibeon, where the tabernacle was, linking up the new order of service with it. Later, all that related to the service under Moses was taken over. That ought to enter into every service — that we keep in mind what there is, and let nothing be omitted that is of God. When we come to the book of Joshua, Moses is greatly stressed. In verse 1, “Joshua the son of Nun, Moses’ attendant”. In verse 2, “Moses my servant is dead”. In verse 5,

“as I was with Moses”. Moses my servant. A great landmark had now been reached at the death of such a servant. Think of all that had come out previously in this wonderful ministry! But “Moses my servant is dead”. What is to become of all that came out in this great ministry? That is a challenge for the young. It is the living that praise God, and the responsibility remains. Therefore, to begin with, Joshua is to embody what came out in Moses, for he is Moses’ attendant. Moses is dead, but Joshua is to proceed; Joshua is not inaugurating anything; he is to take heed to all that came out, as to the great service of God, through Moses.

JTS Would the closing verses of Deuteronomy 34 emphasise the service of Moses: “there arose no prophet since in Israel like Moses”?

JT Quite so. It was to impress them with what that ministry was, but the ninth verse says: “And Joshua the son of Nun was filled with the spirit of wisdom, for Moses had laid his hands upon him”. The service of God is thus secured — a most important thing to notice. Moses laid his hands upon him.

Now in this first chapter of Joshua the thought comes out that if you attend to the law in detail, You will be prosperous. Joshua is reminded that the territory granted to Israel is a very great territory, inasmuch as typically the heavenly side is stressed. It is, “From the wilderness and this Lebanon to the great river, the river Euphrates, the whole land of the Hittites, to the great sea, toward the going down of the sun, shall be your border” (verse 4). That is to be in mind in the service of God; every bit of the territory is to be before us. It includes the territory of the Euphrates, though we have to wait for David to get all this; yet it is in our minds. Let it not be out of our minds, even if our feet have not trodden it. A man like Jabez is an example for us, as to this (^[p. 353] see 1 Chronicles 4: 10). Let the whole inheritance be in my heart before God.

Then another thing is, “Joshua commanded the officers of the people, saying, Go through the midst of the camp, and command the people, saying, Prepare yourselves victuals, for in three days ye shall pass over this Jordan, that ye may enter in to take possession of the land which Jehovah your God giveth you to possess it”. We have there the principle of needed food as entering on this great territory, though the victuals are not specified. It is for me to see that I am not without them. Then he says to the Reubenites and to the Gadites and to the half-tribe of Manasseh, “Remember the word that Moses the servant of Jehovah commanded you, saying, Jehovah your God has given you rest and has given you this land. Your wives, your little ones, and your cattle shall abide in the land that Moses gave you on this side of the Jordan, but ye, all the valiant men, shall go over in array before your brethren and help them, until Jehovah give your brethren rest as to you, and they also take possession of the land which Jehovah your God giveth them”. This, it seems to me, is to show that, as one is strengthened in assembly service, you include all the saints — the whole twelve tribes. You may say, Such an one is not very spiritual. Nevertheless, he has some inheritance, and if he is subject, he is to come into it. If he has the Holy Spirit, and is subject, he must not be excluded. So the whole twelve tribes are in mind in the service of God. They are not viewed as delinquent in any way, but seen representatively in these forty thousand ready to go over. The unity is to be maintained, and if the saints are subject to the Lord, and not against the truth, but for it, they must be counted and included in our affections. The ^[p. 354] Colossians are said to have had love for all saints; one is disqualified if one does not love all saints.

The next thought is in Joshua 2 — the work of God. What has come before us so far has been the effect of the ministry; what Moses had said and the territory Moses had given them; but now it is the effect of the work of God in each of us. There is not a word about Moses or Aaron in chapter 2. It is a person who is affected herself and caring for herself. She has the idea of “another way”. She is spiritual. The principle of spirituality shines in Rahab.

MWB What have you in mind in emphasising “another way”?

JT It shows that if the service of God is to go on, it is not to be in the ordinary way at all. If the ministry is to help the people of God, we are to have one thing in our minds in what we are doing — that is, to help them to see that the current way of serving God is not a spiritual way. She speaks of “another way”, that is what the Spirit of God says in the New Testament (James 2: 25). Here it says, “And she let them down by a cord through the window; for her house was upon the city-wall, and she dwelt upon the wall. And she said to them, Go to the mountain, that the pursuers may not meet with you; and hide yourselves there three days, until the pursuers have returned; and afterwards go your way”. She introduces Colossian truth, that is, the principle of hiding; of not making a show. She said, “Go to the mountain;” and then, “go your way;” the way is plain now.

HPW Have you anything in mind as to why three times over Joshua is exhorted to “Be strong and courageous”, also, the valiant men that are to go over exhort him to be strong and courageous?

JT It follows on what we have been saying.

^[p. 355] We are dealing now with an advanced condition amongst the people of God. It is not initial, but is the end of a great service — “Moses my servant is dead” — and his service calls for results. So the word is “What hath God wrought” (Numbers 23: 23). Though I have been forty years in fellowship, it may have to be asked, What has been wrought in me?

EJMcB It is a very good thought, that Rahab represents the work of God. It is remarkable, too, the account she gives of God’s work in Israel.

JT She does not say anything about Moses, but speaks about what God has done and what Israel had done. As having overcome Sihon and Og, we are valiant men; we have overcome ourselves. She represents the work of God, and in His mind it is not to be imperfect. We are to be fully grown, valiant men, ready for the land.

We are touching now a point that causes great difficulty all over the world — the want of manhood: the want of entering on and appreciating the inheritance that God has proposed for us. It is not heaven literally, but what God is seeking to get us into now. God is operating on our minds, our faculties, in relation to one another, so that we might be fit to enter in. It is a question of manhood here, after such a ministry as that of Moses and the truth of it exemplified. If I have been forty years in fellowship, there should be something to show for it.

AW What is the link between the woman hiding the men under the flax, and the instructions to hide themselves in the mountains?

JT There is a very strong connection. Hiding them under the flax would mean that there is now something in this house that no citizen of Jericho would look for. The flax refers to purity, what men do not understand. “The world knows us not”

(^[p. 356] 1 John 3: 1). The children of God are not known, because the world does not understand. The house and the woman were public; but now there is something different here. What caused the difference? God had been working there. The inhabitants of Jericho do not understand this. She hides the men; it is a spiritual touch really that she had, something that the world does not understand. The hiding in the mountains was not the men’s own thought; it came from her, showing the spiritual nature of the work of God.

GCC Is the territory given to the two and a half tribes by Moses, to be legitimately appropriated by those who dwell in Canaan? Does it in any way connect with Colossians and Ephesians in the various relations of life?

JT It is included in the territory described in chapter 1 and hence belongs to all, and the instruction, in what is before us, is that those who are content with that alone are to be included among all saints. It is a real inheritance; something not to be despised in one who serves the Lord’s people with his means and many other such things, though his living relations are not over Jordan. From John’s point of view you give that man credit for everything; you are entitled to look on him abstractly — he belongs to the whole. You would like him to go over; for he has the full status of a man in the inheritance. It is an inheritance that was given to the people of God. Other scriptures show that those who limit themselves to it are in great danger.

Moses was very displeased with the two and a half tribes when they proposed it, and we know they were brought into captivity first.

PL Does Barzillai emphasise this view?

JT Very good; he is a man not to be despised; but, as you know, he failed as wanting in taste for heavenly things; that is a thing to be watched.

^[p. 357] Ques Would it not be well to recollect what the Lord said to Martha in John 11: 40? “Did I not say to thee, that if thou shouldest believe, thou shouldest see the glory of God?” That is Colossians, is it not?

JT Quite so; a great thing to keep in mind. Barzillai was an old man; he maintained the king at his own expense the other side of Jordan, but he was unequal to the heavenly land and Jerusalem. Very often old brethren suffer in that way; it is wisdom for the young ones to enter on the land at once, and keep there. Believers should learn to provide for themselves in old age; that is, to live in the heavenly land; building up a constitution suitable to it, as feeding on the old corn. Barzillai missed all that, contenting himself with what he had on the wilderness side of the Jordan.

PL Does Anna represent what you have in mind?

JT What remarkable instances of this were Anna and Simeon! How intelligent and agile they were in the service of God!

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