MANHOOD IN EZEKIEL
[p. 18] MANHOOD IN EZEKIEL
Ezekiel 1: 26 - 28; Ezekiel 9: 1 - 4; Ezekiel 40: 1 - 3: Ezekiel 43:1 - 6
JT Those of us who are at all conversant with the book of Ezekiel will know that the thought of man is stamped upon it; the scriptures read illustrate this. The term “son of man” runs through it, appearing even more often than in all the gospels. I thought it would be helpful to look at it from this point of view, not from a prophetic standpoint exactly, but as to the bearing of the thought morally on ourselves. Although the angels were the most exalted of His creatures hitherto, evidently God’s primary thought was that they should be subservient to man. The Lord becoming Man, having man in His mind, takes a place “by so much better than the angels, as he inherits a name more excellent than they” (Hebrews 1: 4). Man being in God’s mind and counsels, Hebrews tells us that Jesus, although “made some little inferior to angels on account of the suffering of death”, is now “crowned with glory and honour” (Hebrews 2: 7 - 9), and “thou hast subjected all things under his feet”, whereas the angels are “sent out for service on account of those who shall inherit salvation” (Hebrews 1: 14).
What may be noticed in regard to Ezekiel, is that he is called “the priest”. Not simply a priest, he was evidently a priest characteristically, as if the thought of manhood should shine out in the time of test in intelligent sympathy, both with God in what He is doing, and with men. Hence the loins of the man in the bright spot are alluded to “upward” and “downward”, as if referring to his affections Godward and manward. That must be the divine thought in manhood as it appears in Christ, and as it should appear in all of us who have the Spirit — its bearing Godward and manward.
These passages would help us to work that out a [p. 19] little; first, as regards the supremacy of Man in the bright spot above all the power that is symbolised in this way, by the figures in chapter 1; all the power of God being in Man. Then, secondly, in chapter 9 we have “one man clothed with linen”, indicating a certain holy sobriety in his service amid the men with the slaughter weapons. He has this clothing of linen and a writer’s ink-horn by his side, taking account of things accurately — that is the second point. One’s thought is that these things should be seen working out amongst us. Then, thirdly, in chapter 40 we have a man with a measuring line, a man measuring things. God being the “God of measure”, we have His abode and all its approaches and the temple itself accurately measured. And then finally, in chapter 43, God is there in His abode, and the prophet says, “a man was standing by me”, that is, he is sustained in the presence of the glory by a man standing by. That was what I had before me.
Ques What you have said seems to show the reason why God put man on the earth. Is it in connection with the earth that there can be movements of the glory coming and going? Is it for moral education in the value of the heavens?
JT I suppose that is the thought. A Man being there we can look up with confidence. The loins, taken account of in chapter 1, point to sympathetic feelings both upward and downward; what He is downwards to us is in relation to what God is, that is, there is perfect consonance with what God is. With regard to the government of this world today (we thank God for it, and for those in authority), you cannot speak much of “loins downward” in this respect, for man’s motives are so mixed.
Ques Were you comparing the first passage a little with what we have in Ephesians 4: 10 — He “ascended up above all heavens, that he might fill all things” — is that the [p. 20] thought?
JT Yes. He has ascended above all heavens and has given gifts to men for the best purpose possible. That would be from “the loins downward”. You cannot conceive of greater skill and compassion than is seen in the Lord ascending to the highest point, and sending down thence the gifts “for the perfecting of the saints; with a view to the work of the ministry, with a view to the edifying of the body of Christ; until we all arrive ... at the full-grown man;” that would be the thought. It all has the full-grown man in view. God did not make man primarily as a babe. He made him full-grown. So Christ Himself, as presented in testimony, is full-grown, as a Man of thirty years.
Ques Are you linking that new thought now with the scripture in chapter 43, as to the full-grown man?
JT Well, that scripture shows that I am able to stand in the presence of the glory, because a Man is standing by me; it is Christ standing by us in the assembly, I think. Hebrews tells us we have “a great priest over the house of God;” that would refer, I suppose, not only to His official greatness, but His moral greatness, that He is sympathetic with us, knowing how poor we are down here. He stands by us and enables us to be in the presence of the glory, in the presence of God, knowing us altogether in our weakness, and how we need to be supported.
DLH Would you bring in any thought of the covenant relationships into this line, as distinct from the family relationships?
JT I suppose the knowledge of God must be brought in in the formation of men according to His mind; for the end is that we should be morally after God. The new man is created “after God”, and that must be by the knowledge of Him as in the covenant, I apprehend, in the Mediator: how do we know Him otherwise? Knowing Him in [p. 21] creation will not, in itself, form a man after God; but knowing what He is morally in righteousness and love — “God is love”. We are enabled to penetrate beyond His creatorial works, finding that behind all His actions is His love; and besides, we know redemption; so we see that love is in everything, and the Spirit makes that good in our hearts. I suppose in that way we become conformed to this thought of the “loins”. Romans, I believe, brings the saints to that; we have the love of God, and the compassions of God mentioned — the believer is to be brought into accord with that.
Ques Where does the mind come in — the understanding of man?
JT Well, that is a great part in the formation of man. It is in having a mind and spirit that man differs from the animal creation. We can see that from the very outset; he is the last to be formed in the creation and he receives life by the breath of God, so that God was there morally; not only in His love and compassion, but in His intelligence, what God is. Therefore man was to be His image. He could not be His image save as in intelligence, as superior to the animal. He has the element of supremacy, all his features denote superiority by intelligence; he is superior, he is able to rule, to have dominion — which could only be through his superior intelligence. So that in Romans there is the renewing of the mind that we might “prove what is the good and acceptable and perfect will of God” (Romans 12: 2). Not only that, but the mind is said to have dominion in chapter 7. “So then I myself with the mind serve the God’s law” — the mind is allowed, as it were, through the analysis, to have a dominant place. Because its superiority is discerned, one allows his mind to rule. The renewing of it, of course, is by the Spirit.
[p. 22] Rem So the mind would be the faculty in man to entertain divine thoughts.
JT Quite so, enabling him to represent God here.
Rem The circumstances of the people in this prophecy would bring out the sympathies indicated “from the loins downward”.
JT I suppose so. You could help us a little on that.
Rem I had in mind that the people are in captive conditions, and what you indicated at the beginning — the loins downward — would express divine sympathies in connection with those conditions; whereas the movements of the glory would maintain the height of divine thoughts. Is that so?
JT Quite so. The glory as seen here is remarkable — viewed in Ezekiel as having to leave because of conditions, but still brought back again. The great fact is that there is a residence of the glory here; and I believe these passages, as bearing on ourselves now, would teach us how to maintain conditions suitable for its residence. First, there is the idea of rule, of those in whose hands authority is placed through moral qualifications. The first chapter would be that order is maintained by authority, in men who are not arbitrary — in care meetings and the like — but who are in sympathy with what God is, and then with the brethren, with men; making all due allowances for the weaknesses of the saints. It calls for spirituality in the brothers. They would thus have the confidence of the saints generally. “Ye who are spiritual restore such a one” (Galatians 6: 1). The more spiritual a man is, the more compassionate he is, and the more ready to forgive, too, to help the saints.
Then the next thing, chapter 9, is taking account of things accurately. There is a man in linen clothing, a sober man in the midst of a terrible state of things, and six men with slaughter weapons in their [p. 23] hands. These men are executors of divine wrath coming from the north, but this man “clothed with linen, with a writer’s ink-horn by his side”, is evidently one who would deal with things in a most accurate way, and see to it that no one suffered wrongly. The Lord said, “if ye had known ... ye would not have condemned the guiltless” (Matthew 12: 7) — anyone that sighs or cries for God is to be noted.
Ques Do the passages refer to the features of manhood as given in the four gospels. I was thinking of authority in Matthew; and then the second principle, taking account of things accurately and the groaning and the sighing, in Mark. Had you in mind that they might be the features of manhood as seen in Christ?
JT I think that is helpful. Authority is obviously Matthew; the Lord’s countenance shone as the sun on the mount, according to Matthew. Then in Mark, He groaned, feeling things deeply. Luke has the same feelings, but he is more skilful in treating diseases; Luke has a way of presenting Him as treating diseases — spiritual diseases, of course — with skill, He was the good Physician. But this man with the ink-horn should be noticed, because we are apt to be very careless in dealing with cases, perhaps classifying people too readily, thinking, in a crisis, they are all of one colour, whereas they are not always that. They are graded, it may be, and we ought to take account of the gradation; if one is less opposed than another, you must take account of that.
Ques Do you view these groanings, in verse 4, as relating to the state of affairs in christendom, or more particularly amongst the saints?
JT I was thinking more particularly amongst ourselves. We need these things applied — right governmental services, and then the priestly compassionate side, and accuracy in determining just where people are.
[p. 24] Ques Is one of the first qualifications for service in the house of God that we groan, as feeling things?
JT Just so.
Ques Is the thought that while those in the city, who carry responsibility, may come to the care meeting with a slaughter weapon, that is held back until the man with the ink-horn has gone into matters?
JT That is the principle. I suppose, however, that when you come to the administration of judgment the slaughter weapon properly belongs to the assembly. The care meeting itself ought to take the character of the man with the ink-horn, recording what is found, for he moves about as feeling things.
Rem Jude would know how to discriminate — “Of some ... making a difference”.
JT That is an illustration of what we are saying — “of some have compassion, making a difference, but others save with fear, snatching them out of the fire; hating even the garment spotted by the flesh” (Jude 23).
Rem So that, if the man with the ink-horn does not make a mark on them, the slaughter weapon comes into view and begins with the elders, verse 6.
JT That is the way it stands, you have to look out for this mark. It brings out the great value of the saints who have a care, and who come together under the Lord to determine things.
Ques Is the writing the outcome of deliberation?
JT I think so, and that you do not change your mind. Sometimes you hear of facts reached, determined in care, in consultation, and then, when the slaughter weapon is to be used, some have changed their mind — and, of course, that is great weakness. To bring up these matters when the judgment is to be executed is great weakness.
Rem You would expect more help from the [p. 25] Lord in the deliberations in the care meeting than in discussion when you get home.
JT The Lord helps us when we are together humbly and solemnly before the Lord in investigation. Things become clear, and it is well to hold to that. When we leave we come under other influences. I think the writing means that the thing is not to be altered. Sometimes you hear of meetings for judgment or discipline, and they become deliberative meetings, whereas they ought to be administrative meetings. In this respect an assembly meeting is not a deliberative meeting, it is an administrative meeting. You find in chapter 10 this same man has something more to do, he is seen among the elements of judgment, he is seen active there; he is not changing his mind in chapter 10.
Ques Would the administrative meeting be the result of the distinctions made by the man with the ink-horn?
JT I think so — the assembly meeting is a formal, authoritative, solemn judgment, uttered in as few words as possible, for the conscience of the assembly. It might be said. Well, every conscience ought to be made acquainted with the details; but then, confidence comes in: there is confidence in the man with the ink-horn, so to say, confidence in that record.
Ques What is the position of an individual who stands apart or refuses the assembly judgment?
JT He is morally outside, I should say; do you not think so?
Rem I was thinking of one who might still wish to go on with the brethren, and yet does not bow to some judgment that has been arrived at in a godly way.
JT Well, I think his position is very precarious. Patience would wait on him, of course, but he is morally outside, and it is for him to get right. There [p. 26] is a good deal of that, and the position becomes extremely weak where this record is not acted upon. The Lord is with the brethren in their deliberations, and He has great regard for the assembly, and looks for the saints coming together in assembly to administer the judgment. He will not allow it to be passed by, and anyone even silently disregarding the action of the assembly is in a very precarious position. If he does it openly he is disqualified for fellowship.
Ques Does the fact that the man with the ink-horn is clothed in linen bear on that?
JT Yes. I think it implies sobriety. As we have often remarked, linen is a fabric, it is not merely flax or yarn, it is a woven thing; and it does not promote heat, but the effect is rather to absorb heat. I think it means that the brethren have taken a sober account of things without partiality, and without hypocrisy.
PHH Would Paul in 1 Corinthians be like the man with the writer’s ink-horn? He says, “ye and my spirit being gathered together”. He was, in his spirit, with the saints there who felt things, like the man with the ink-horn, before the slaughter weapon was applied.
JT Yes, and the authority of the apostle would enter into it, but the spirit of a man refers to what he is. All the compassions of a man were with Paul; no one would be more ready to forgive, if forgiveness should be extended, as we learn from the second letter. There are two things, in 1 Corinthians 5: 4: “the power of our Lord Jesus Christ”, and “ye and my spirit being gathered together”.
Ques The men in Ezekiel 9 stand beside the brazen altar. What is the suggestion in that?
JT The brazen altar, of course, means judgment, where typically Christ died under the judgment of [p. 27] God. Judgment must he according to that, there is no lesser standard.
Ques Does the fact that the man in chapter 10 had the fire in the palms of his hands, show how he felt what had happened at the brazen altar? He was to “fill the hollow” of his hand. The word “hollow” is “palm”, is it not? — the most sensitive part of the hand. And, although he was told to scatter the ashes over the city, there is no record that he does it. I was thinking of how he took it into his own soul typically.
JT Yes, that is very touching. There seems to be a modifying element in this man; he is with God, and he is compassionate.
Rem That would have been in the heart of Stephen, “lay not this sin to their charge”.
JT Exactly.
AJG Being able to discern those who sigh and cry, would involve knowing one another.
JT That is how it works out. It is a first-hand matter, for the Holy Spirit would convey it to us. He “makes intercession with groanings which cannot be uttered” (Romans 8: 26). These groans are really by the Spirit, but it requires keen sensibilities and discernment to note the groans and sighs, what they mean. It all implies the Spirit in the saints.
Rem In a crisis, all the brethren really come into review, and we either bear the mark or we do not.
JT I think that is right. God brings in crises to bring to light where the brethren are. We may lose some — and it is very humbling if we do — but a crisis brings to light where we are. This man with the writer’s ink-horn, therefore, alludes to accuracy of discernment amongst us as to what is of God, and what is not.
Ques It says, in the margin, the ink-horn was on his loins; does that mean the marking is done [p. 28] feelingly?
JT I thought that; the loins have a great place in this book.
CK It says in Ezekiel 9: 8 “it came to pass, while they were smiting, and I was left, that I fell upon my face, and cried”. Does that show that, although he was in spirit with God in regard of the judgment, yet he felt things keenly?
JT That is another thing. Ezekiel felt things, he felt the sorrow of the brethren. We cannot but feel the loss of our brethren, however few. Even although the man with the ink-horn has had to pass them by, we cannot but feel the loss of them. I am sure God regards that.
Ques Would there be something corresponding with this in our hearts in relation to an administrative meeting for discipline?
JT I think so. One feels it for oneself, if one becomes in any way the occasion of anyone turning aside, or if circumstances arise that turn souls aside, God is obliged to deal with them because of what He is. I am sure God regards it as right to feel with them; all this came out perfectly in Christ in regard of Israel, and in Stephen; and in Paul. See how Paul speaks about his brethren after the flesh. He could die for them, he had wished to be accursed from Christ for them, he said.
OG So that in Ezekiel 28: 12, when the judgments were to be executed on the king of Tyre, God says, “take up a lamentation upon the king of Tyre”. God would bring Ezekiel into sympathy with His feelings, although judgment had to be executed.
JT Quite so, it is remarkable how that thought runs through the prophets.
The next point to be noticed is measurement, in regard of the place in which God is to dwell; it comes out in the chapters beginning with chapter 40. It is a question of God’s place, as He says, “the place of my throne, and the place of the soles of [p. 29] my feet, where I will dwell in the midst of the children of Israel for ever” (Ezekiel 43: 7). That is what He has in mind in these chapters. These passages show how a place is made for God; for His throne; for the soles of His feet, and for Him to dwell. The book contemplates the captivity, that God had to cast off Israel in judgment; for Ezekiel speaks in the last passage read, of what he saw being “according to the vision that I had seen when I came to destroy the city”. The link is established between what had been seen when he came to destroy the city and what he now sees when it is restored.
Ques Do you think that should be our care that there should be the desire for the return of the glory?
JT That is what we have in mind, if anything occurs to prevent God being with His people, as at Corinth — not that He had left them at Corinth, but He would have to leave them did they not judge themselves. In circumstances like that, the thing is to deal in executive judgment or discipline according to what is determined by accurate examination into the facts. Then, in the recovery, we must look for the measurements again, because things are dislocated, we have to apply the measuring line again. Now it is a question of God’s standard, not what He is forced to accept from us, but love would say, We must have it exactly as He wishes, hence the measurements come in.
Rem It is interesting that the method of dating is changed. In verse 1 of chapter 1 it is “in the thirtieth year;” but in verse 1 of chapter 40 it says, “in the twenty-fifth year of our captivity”.
JT Yes. He says “our captivity”, not ‘the captivity’ — he had part in it himself, this would lead us to take to ourselves the present condition of things. If we are spiritual, in such circumstances we say ‘our’. We sometimes refer back to history [p. 30] and speak of divisions in a general way — a most terrible thought is expressed in the word division — but it was our matter; a spiritual man will say, That is my matter.
Then chapter 40 opens with: “In the visions of God brought he me into the land of Israel, and set me upon a very high mountain; and upon it was as the building of a city, on the south”. That is a remarkable group of circumstances. The city is supposed to be there, because you cannot have a dwelling for God without that, the principle of order and authority, and things regulated; but then you must have everything according to measure. The allusion would be to Exodus, where you have measure in regard to God’s dwelling. Measure is one of the things predicated of Him; He is said to be “the God of measure”, showing how important a thing it is.
DLH He seems to have two measuring instruments — one a flax-cord, which would measure the uneven surfaces, and a measuring-reed.
JT The measuring-reed is a definite, known thing. I suppose the flax-cord would be indefinite — nothing is said as to the length of it. No doubt it would be used for the measurement of the more extended distances. Paul had a measure from God reaching to the Corinthians.
Ques Would the flax-cord find an answer in the spiritual sensibilities of the brethren? We cannot always find words to express it, but sometimes there is a sense that things are not quite right yet.
JT I think so. There is also a definite rule: the reed sets forth what is definite, accurate. In 2 Corinthians 10: 13 God is presented as “the God of measure;” well, that would go beyond us of course. I mean, He goes beyond anything we can grasp. Even in the physical creation we see that; but “the measure of a man” is compassable, it is what is [p. 31] brought within our range, so that the measurements here, I apprehend, would be intelligible to us, so that we may conform to them.
PHH Is there anything in the thought of brass attaching to the man here? In chapter 1: 27, it is glowing brass in connection with the firmament; in chapter 9: 2, it is the brazen altar; and it says here of this man, that his appearance was like the appearance of brass, chapter 40:3.
JT I think that is very suggestive, carrying the thought through to the dwelling-place of God. It would imply that there must be some testimony there to judgment, if man uses his will in any matter — “if any one corrupt the temple of God, him shall God destroy” (1 Corinthians 3: 17).
PHH It is said of the things that were made for Solomon’s temple that they were of bright brass. Would that thought enter into this?
JT I think so. A man, corrupting the temple of God, is met with stern judgment; the Scriptures are full of this in relation to the house of God. Brass here would all bear on that.
Ques A man would be able to measure as having this feature of brass in him — ability to judge? The brass implies that evil can be withstood. Do you think we need that?
JT Evil can be withstood — that is the idea.
Ques Do we need that in measurement?
JT We do. Some quail before it; but it is a most important thing that evil can be withstood, and that God provides us with the means of withstanding it. I think that is a most salutary thought. The general impression in this passage is that whilst this man is acting for God in the measuring, he conveys to you, if you have any part in this, that if your will is active, it will be dealt with uncompromisingly. The brass implies this.
Ques Is your thought that these principles must [p. 32] be maintained in every local meeting if the extent of divine thoughts in connection with the dwelling is to be known?
JT Well, that is the idea. The local meeting is a representation of the whole assembly. “If any one build”, says the apostle in 1 Corinthians 3: 12, 13, the foundation is laid, and if one build on it “gold, silver, precious stones, wood, grass, straw, the work of each shall be made manifest”. Paul has the local company in view in these two epistles, and you can be sure that the test will come; the work of each will be tried, but the man himself saved.
Ques So that, if there is a lack of breadth and length and depth and height in the local meeting, it may be due to the allowance of certain things that would limit our capacity to reach out to them. Is that in view in the dimensions of the various parts of the house?
JT Yes; it may be that we are measuring ourselves with ourselves; Paul treats of that in the second letter. You can never reach the divine dwelling on those lines; God has His own measure for things, and the builder has to keep that in mind — as you said, the breadth and length, and the depth and height. These are moral thoughts. In Ephesians 3 these dimensions convey great spiritual thoughts.
Ques Are the great receptive faculties brought into this exercise in verse 4? It speaks of eyes, ears, and heart.
JT Yes. What the prophet saw is to be shown, and this requires that it should be first fully received and understood by him. A great principle governing ministry is thus set before us here.
The thought of measure is most important. We might make some meeting that has reputation, a sort of standard. These chapters, beginning with chapter 40, are to impress us that God has His thoughts and we are not to have any less thoughts, or [p. 33] substitute our own; His measure is to be understood. Exodus gives us specific measure, but then it also says that the pattern was shown to Moses. No one but he therefore could pass on the work. Whatever a meeting may seem to have, it has to come under that inspection, and that is how we are to comport with the divine mind. We may measure ourselves with ourselves, or meetings may measure themselves with themselves; but God has His own measure. He is the God of measure, and He is extremely particular as to what marks His house. The more we see this the more concerned we shall be, because we are prone to deflect from it; but God regards us compassionately in accepting His mind and humbly owning what disparity there may be in us.
Ques Is Paul measuring in 1 Corinthians 4: 19 when he says, “I will know, not the word of those that are puffed up, but the power”?
JT Just so — the power. Then he said of himself and those labouring with him, that God had given them “a measure to reach even unto you”. That is a commendation for any workman, that his measure has reached to some good result. If it has reached me [p. 34] I shall be the last to say a word against him.
Ques Is this chapter an advance on the ninth chapter where the discernment of good is in view?
JT I think so. This is more what is in God’s mind as to His house, really what Christ is, because the dwelling must answer in all its features to Christ. That is the idea of the “pattern” I think.
Ques Would 1 Corinthians 13 be the standard that Paul was able to show to them — a more excellent way?
JT Yes, it is a sort of abstract standard. Love is presented in that way abstractly, but he could show that. No one could present an abstract thought unless he had the thing concretely, and Paul had it. If a man has ability to reach my soul from God,
I shall be the last to say a word against him. “A measure to reach even unto you”, Paul says. It is what the God of measure had apportioned, and it was proved.
Rem How beautifully that came out in Peter when he said, “our beloved brother Paul”.
JT Yes; he knew Paul’s measure — no doubt he had felt it.
Ques When you referred to Exodus, had you in mind the exercise of getting thoughts directly from the Lord, but all being according to Scripture?
JT Yes, Scripture must be taken into account; whatever you may think you have from the Lord, it must be according to specification. The pattern involves spiritual understanding of what is presented. Of the man who saw the pattern Jehovah says, “the form of Jehovah doth he behold” — there is a reference to the insight as to Himself which God gave Moses.
Ques Would verse 12 of chapter 43 help us to be in accord with this?
JT Yes. “This is the law of the house: Upon the top of the mountain all its border round about is most holy. Behold, this is the law of the house”.
The last scripture we read goes further than the others in that it sets us in the presence of the glory where the soles of God’s feet are. It sets us in God’s dwelling, and it shows that a Man, that is Christ, is there by us. It is a Man — suggesting sympathy, so that we are sustained there. Poor and feeble as we are and forgetful in the assembly, our minds being treacherous; but the Lord makes us to stand up in the presence of the glory. That is really how we are in the assembly and able to serve in it.
Ques Why are the references back to what has gone before?
JT That is, “the appearance of the vision that I saw was according to the vision that I had seen when [p. 35] I came to destroy the city; and the visions were like the vision that I saw by the river Chebar: and I fell upon my face”. I suppose it is to maintain the links in the instruction. God set out to this end, to reach the place of His glory. All these features that we have dwelt upon have this in view, that there should be a place for Jehovah, a place into which He comes, a residence for the glory; to maintain the link between the beginning and the end in view.
Rem The thought in chapter 43 corresponds with John’s line. I was thinking of, “we will come to him, and make our abode with him” (John 14: 23).
JT Yes, that indicates that conditions for the divine dwelling are there — in those keeping the commandments and the words. I think keeping the “word” implies that there are tabernacle conditions.
DLH And does not the recovery cover the whole ground of the departure?
JT That is what I thought; linking with, “when I came to destroy the city”, — the whole ground is covered in the restoration that God effects, but in a wholly new way, as Isaiah 65 shows.
DLH The glory that had to leave is now able to come back again.
JT And finally the name of the city is, “Jehovah is there”.
Rem The heart of a priest would look for that.
JT Quite so; if you love the Lord you will look for that. “I will not give sleep to mine eyes, slumber to mine eyelids, Until I find out a place for Jehovah, habitations for the Mighty One of Jacob” (Psalm 132: 4, 5). That is the language of one who loved God, and David reached his end — through Solomon.
Ques Does this chapter mean that, although conditions of captivity might obtain outwardly, by the help of this Man, (verse 6), we may be found in conditions of glory? Do you not think the Lord is leading us into this?
JT A little bit. In spite of all that is going on [p. 36] outwardly, He is building inwardly, getting us in, and He is there to support us so that we are sustained in the presence of the glory.
Ques Would there be the support of the Spirit? “The Spirit lifted me up;” and then the Lord’s personal support.
JT That is right. We draw near by the Spirit, in whom we have liberty, and Christ is there in priestly grace and sympathy to sustain us. We feet how very weak and ignorant and forgetful we are, and we are much weaker than we admit, but nevertheless we are sustained before God. The great Priest, I believe, involves His moral greatness, He takes account of our weakness and sustains us there.
AJG Does it answer to knowing “the love of the Christ which surpasses knowledge”?
JT Just so. He is the Man who stands by. All this lays the basis for Hebrews, where Christ is seen as the Minister of the sanctuary.