MATERIAL FOR THE SANCTUARY SECURED BY SUBJECTION
[p. 176] MATERIAL FOR THE SANCTUARY SECURED BY SUBJECTION
Exodus 12: 35, 36; Exodus 25: 1 - 9; John 1: 14; Revelation 21: 2, 3
JT These passages have been read that we might look at the suggestions of the tabernacle in them, not to be occupied with it in itself, but to enquire how it is reached by the exercises that precede it as seen in Exodus, that is, the condition of servitude. The first scripture speaks of the Egyptians having been spoiled as Israel left them, and that the Israelites secured from them utensils of silver and utensils of gold, and clothing. This followed their period of servitude which, as Genesis 15 shows, would culminate in their coming out with great property. Jehovah promised Abraham that the nation they should serve He would judge and afterwards they would come out “with great property”, Genesis 15: 14. The verses in Exodus 12 allude to this property, and how it was secured as preceded by servitude, by slavery, that is, a position of unqualified subjection. It is hoped that we shall see in our enquiry together that this position under the government of God in the world is advantageous to us; whatever our situation may be, we are in the place of subjection. Modern legislation for the past hundred years has sought to ameliorate the position of those who labour, and make it less onerous and more respectable, tending to bring in independency, and with corresponding loss to the saints who take on this spirit of independency. We shall fail in the securing of property in the measure in which subjection is not accepted. One great feature of the book of Exodus is subjection, that is, subjection to God as exercised through the leader, Moses; but before this they had been four hundred years in this position of [p. 177] subjection, which was not for nothing, nor by accident, nor merely Egyptian unrighteousness, but was divinely ordered. So that in the New Testament, those in this position are enjoined to remain in it, and as in it, to be in accord with the position, and to respect those over them; God having in mind that although He could change our circumstances at any time, we should come out of them with great property, that is, with material for the sanctuary. Those in the place of subjection are less exposed to the enemy than those who are masters. Masters have more scope for their wills. As to believing masters, as Paul said to Timothy, they are to be served with the more subjection; but those who serve are to “adorn the doctrine of God our Saviour in all things”, Titus 2: 10. They have the advantage, in that subjection is the principle that governs their whole lives. This enters into the position of wives and children also, and service of all kinds. It will be observed that this is a practical line of thought and leads to the securing of material for the sanctuary, the tabernacle in which God dwells. From chapter 25 onward, the book of Exodus is on that principle; and finally, Moses surveys all the work and all the material, ensuring that it is in accord with this principle before it has place in the tabernacle.
JAP What place has the passover in connection with what you are saying?
JT It brings Christ into the position typically. The lamb was to be seized; it was taken, not by its own will, but it was subject. The lamb was to be seized and held in the houses for four days before being slain. That is, Christ is introduced in that way so that He should be known, as in John 1: 14 — “The Word became flesh and dwelt [or tabernacled] among us”, that was so that He might be known. All these beautiful traits that go with subjection are fully seen in Christ. Even in the gospel of John where His Person is stressed, His subjection is also stressed.
[p. 178] The passover would mean that Christ in figure is brought into these circumstances of bondage. Egypt was the sphere of the people’s servitude. As they are about to leave Egypt, Christ comes into their circumstances, into their homes; the teaching for us is that we should definitely take on what is seen in Him, and carry that through in all our circumstances. He is the Pattern for us. So, in like manner, after the Red Sea, the waters of Marah were brackish and Israel murmured; but a tree is cut down, and cast into the waters. It is not by its will, it is Christ as subject, and as He is thus apprehended we accept our circumstances, they become sweet. I think that is, in general, what is meant. Of course there are many other thoughts in the passover, but it is striking that it comes in just as they are leaving Egypt, and Christ in figure comes into the houses, so that they might see and know and love Him; and then the lamb is slain on the fourteenth day.
JAP You are not looking at it now as giving God ground for taking them out?
JT There is much else in the passover. They were exposed to the judgment of God, as Egypt was, but covered by the blood of the lamb. The introduction of the lamb into their houses is very touching. It is essential to see that subjection was enjoined on Adam; the principle is God’s right to rule us; but the four hundred years of servitude is striking as pressing the principle on God’s people before taking them out of Egypt. As coming out they have great property. That is God’s answer.
HH Does the word in Hebrews 13: 5 fit in? “Satisfied with your present circumstances; for he has said, I will not leave thee, neither will I forsake thee”.
JT “Your present circumstances” — whatever they were. Trades unions do not mean that; they are the reverse of that, saying in effect, ‘We are not satisfied with our present circumstances’. That enters into all positions of servitude. It is natural to men to resent authority, whether in a husband, or father, or master.
Ques What do you say in regard to the passover lamb? Would that indicate the way in which God comes in and intervenes in the servitude?
JT That is the thought, God coming in at that juncture, not simply with the lamb slain at once, but with the lamb kept four days in the house. Subjection was exemplified in Christ, He “dwelt among us”. After a life of exemplary subjection to His Father, experiencing all that is proper to man, He died. Then the unleavened bread is our side of the matter; we keep the feast with that, so that it is with contentment. “Godliness with contentment is great gain”. It is thus that we acquire property all the time, and this is available to God in the sanctuary.
AWB Is it in that way that spirituality is built up in our souls?
JT The “great property” is seen in detail as we come to Exodus, in the form of utensils, “Utensils of silver, and utensils of gold, and clothing”; that is, I am becoming usable and acceptable in the assembly in the service of God.
Ques How does the matter of the groaning and cries fit in with this attitude of subjection? It is not inconsistent, is it?
JT No, God heard them. God feels our position, He is not indifferent. If we are impatient in it, that is the flesh, but there is rigour and suffering in it, God knows. Christ has been into it and therefore it is acceptable to me. I am gaining spiritual property, I have more advantage than my master in that sense. He has more scope for his will than I have. Scope for will never helps anybody. A man with God who is a master over men will not be rigorous.
[p. 180] Ques Do you apply this principle in reference to assembly matters also? The Corinthians were reigning as kings in 1 Corinthians 4, and Paul brings in the passover in chapter 5.
JT That is good. They would be the leaders, I should think, but it fits in well with what we are saying. The time for reigning has not come; it is the time for servitude, for subjection; so the apostle transfers the figure to himself and other apostles. Up to that present time they laboured and suffered reproach; they were insulted, they had become the off-scouring of the world, the refuse of all, and he says that God had ordered that it should be that. It is remarkable that that is how the matter stands, and Paul was content in his circumstances.
JS Would Psalm 105: 24 apply? “He made his people exceeding fruitful, and made them mightier than their oppressors”.
JT That would allude to the increase of their numbers, which is also to be noted, because it was a thing that Pharaoh abominated, and he therefore destroyed all the males; but they increased nevertheless.
Ques Would the practical application of the truth of the passover be corrective to us?
JT I think so. The lamb in the house four days would be an effective lesson.
Rem Complaining often prevents us from obtaining spiritual property.
JT No one in a complaining spirit is of use in the assembly, and that is why I think the word ‘utensil’ is used in Exodus, to cover the thought of ‘property’, but property as being a utensil for the service of God.
Ques Do you mean the thing had taken shape in the soul, the thought of the utensil?
JT You are usable; as one could say, “Here am I, send me”. The Lord says of Himself, “I am among you as he that serveth”, Luke 22: 27. I suppose, speaking reverently, He would do anything Himself; Paul would, too. We are not to stand on our dignity, even though we may be distinguished servants. We are to be usable and do whatever is needed.
Ques Do we see that exemplified in Paul in the Philippian prison?
JT Exactly; he was a vessel, a great sufferer, but a vessel, not a complainer. In that position in Acts 16, he and Silas were, so to speak, at the prayer meeting, the praise meeting, the gospel meeting and the Bible reading. They were ready at any time. Even though a man is working hard and feels like lying down at home instead of going to the meeting, he comes to it, and is happier and freer than if he had gone home. That is our experience even though one is tired and suffering.
It is remarkable that we have this idea of vessels three times mentioned in Exodus, and God gave Israel favour in the eyes of the Egyptians which was a very remarkable thing. Egypt was spoiled; people are taken out of it that God can use. The intent was that Israel was to be usable. He is to be a vessel. A professed convert is of no use whatever unless attached to what is living, with the sense of being entirely liberated that God might be served.
Paul and Silas were in liberty for they had four services. They were praying and praising God with singing, then preaching the gospel to the jailor, and then teaching him the word of the Lord. They were enjoying all these services; they were vessels, and the jailor became another. Rome was robbed of that man as representative of cruelty. He is usable now.
TW Moses in the land of Midian is another instance of subjection.
JT Very strikingly so; he sat by the well. He was a man of words: he could make a good speech, no [p. 182] doubt. He is said to have been “mighty in his words and deeds”. Now in the land of Midian he is sitting by a well. It is the relinquishing of all that he was in Egypt. That is the principle for every one of us. Moses had gone out to see the slaves before he left Egypt; he was in spirit one of them for he called them his brethren; that is the reproach of Christ.
TW He was content in his circumstances.
JT It would mean that his circumstances would be greatly altered. He was a man of power and education in this world; he had been a rich man, but now he is content to dwell with a man, the priest of Midian, and is ready to do anything that would further the interests of God. The daughters of Jethro came out to water their sheep and he is ready to do that for them. He is the greatest vessel for divine service, I suppose, in the Old Testament.
IHJL Does love enter into the principle of servitude?
JT That is the principle, of course. When you come to that side in the type, in Exodus 21, the idea is presented in the Hebrew bondman, the slave. He is the model, as Christ has already been, in the houses of the Israelites, not as a slave, but as a lamb with all that a lamb suggests. John says, “Behold the Lamb of God” — a sacrificial thought. In Exodus 21, however, Christ is again seen in type, but as a slave, as a Hebrew bondman, and He gives an account of Himself, “I love my master, my wife, and my children”; that is the position, it is love serving. God honours that in the priesthood; that is the basis of service, and then the priesthood is dignified. Spiritual dignity is not acquired by birth, or education, or money, but from God.
SB Would Onesimus be an example? As returning to Philemon, he becomes profitable.
JT Quite so; the apostle suggests tenderly to Philemon that he might relax the work of Onesimus [p. 183] because he is a brother beloved. The apostle gives him a status above a slave; but if Onesimus had to serve Philemon, he would do it better than ever before. He would say, “I love my master”.
Ques Does that principle come out strikingly in the captive maid in Naaman’s household, in the way she becomes serviceable to the man?
JT She is one of the finest examples you can have.
Ques Have you in mind that this position with us is continuous?
JT I think so. Paul says that, we are “legitimately subject to Christ”, 1 Corinthians 9: 21. It will go into the eternal state of things. The apostle says, “Then the Son also himself shall be placed in subjection to him who put all things in subjection to him, that God may be all in all”, 1 Corinthians 15: 28. It seems to be a thought that marks the realm of love eternally.
Rem In this sense we never leave the position here, we are delivered from Egypt, but profit by our circumstances there, in view of the service of God.
JT That is the thought, so that everyone, even Paul, is in that position. The Lord led the way in it in John’s gospel. I think it is a very practical side of the truth, for all of us who are in service, in subordination under the government of God, and perhaps even more pointed as regards men who are masters, that they should retain the thought that they are in the position of service; the Lord is over them in it. One cannot do as he wills. He does not exercise his will because he is a master.
Ques Many of the vessels of the sanctuary were of beaten work, would that indicate submission?
JT It would allude to discipline, coming especially under the discipline of God.
Rem The things the people brought were what they acquired in coming out of [p. 184] Egypt.
JT Applying it spiritually, that is what it is. A convert coming out of the world in subjection becomes a useful addition to the assembly. You get examples of that right through the Acts. Take a sister like Lydia. The Lord opened her heart to attend to the things spoken by Paul; she is ready for service; she is baptised and readily opens her house to the servants of God.
Rem The Lord spoke of Paul as “an elect vessel to me”. He proved himself in his subjection.
JT He is a striking example of what we are saying. He is formally called a vessel in Acts 9. In Romans 9 all christians are called vessels, “Vessels of mercy ... before prepared for glory”. However, in Acts 9 the Lord says, “This man is an elect vessel to me”. Before he becomes that in practice he fits into the assembly; he is with the brethren. The Lord says, “Go into the city, and it shall be told thee what thou must do”. You see I am to be subject to the Lord, but I must be subject to the brethren, too. Normally a person who is really subject is subject to the brethren too.
Rem Speaking to the elders of Ephesus in Acts 20, Paul impresses them with that. He speaks of the way he was with them.
JT How he served; he went in and out among them. He had been doing that before as a servant of the devil, but now as a servant of Christ.
TW He refers in 2 Corinthians 4: 5, to himself and others as “your bondmen for Jesus’ sake”.
JT I think that is the order of the position we are in, in subjection, and if we are to be usable it must be in subjection, not only to Christ, “legitimately subject to Christ”, but to the brethren. The Lord told Paul in his first interview to “go into the city, and it shall be told thee what thou must do”. It is there, I believe, many have failed. We talk of being serviceable to the Lord, but Paul says,
“Ourselves your servants” — servants of the saints also. Things come up and we say, ‘The Lord knows’ and the like, but then we have to recognise the brethren. Of course it is possible the brethren may not be right, but normally they are, and that is what Paul had to learn.
Rem It would be a greater test to us if the brethren did happen to be wrong as to whether we are prepared to be subject to them.
JT If the brethren have a judgment about one, it must be taken account of, and weighed over to see whether it is the Lord’s judgment.
Rem The jailor brought them into his house, and laid the table for them and rejoiced.
JT He laid the table, a woman’s work, and washed their stripes, and rejoiced with all his house. As regards the material for the tabernacle, all these things we have been speaking of are required, “Gold, and silver, and copper, and blue, and purple, and scarlet, and byssus, and goats’ hair, and rams’ skins dyed red, and badgers’ skins; and acacia-wood; oil for the light; spices for the anointing oil, and for the incense of fragrant drugs; onyx stones, and stones to be set in the ephod, and in the breastplate”, Exodus 25: 4 - 7. These are all qualities that are worked out in subjection. Israel in Egypt were under Pharaoh and his taskmasters, but they were also under God, through Moses, the Mediator, representative of God. He had a rod: Paul also refers to a rod, the rod of authority by which we are in subjection, not only to our masters after the flesh, but to Christ as representative of God. It is under that that we develop these qualities. How can God dwell among a complaining and critical people? He cannot. It is as coming under the authority of Christ that we become suitable to God.
Ques Would all these things refer to features seen in [p. 186] Christ?
JT I think He exhibited them all; that had been the divine thought in the Word becoming flesh. He dwelt among us, and then what was seen in Him was “a glory as of an only-begotten with a father, full of grace and truth”. Of course that was unique; but still there is the thought of what we are among men, and what we are before God. When they present their offerings we have the further direction as to the sabbath, (chapter 35). “Moses collected all the assembly of the children of Israel, and said to them, These are the things which Jehovah has commanded, to do them. Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of rest to Jehovah: whoever does work on it shall be put to death. Ye shall kindle no fire throughout your dwellings upon the sabbath day”. Then we are told: “Moses spoke to all the assembly of the children of Israel, saying, This is the word which Jehovah has commanded, saying, Take from among you a heave-offering to Jehovah: every one whose heart is willing, let him bring it. Jehovah’s heave-offering — gold, and silver, and copper, and blue, and purple, and scarlet, and byssus”. It seems to me that that is to be noted as a sort of perfecting thought of subjection, that we know how to keep our sabbaths. We are not a restive people, wanting to be doing something all the time. We want to be active properly, but we want to be restful before God, restful in the new environment so as to absorb what God has provided. It is a finishing thought in us. What is one, unless one can be quiet and restful in the presence of God, and waiting in the assembly? This matter of usability is a very important matter, because it all leads up to the tabernacle.
Ques Would John 12 suggest the restfulness?
JT Exactly; it is what the Lord secured. He came there having this in mind, that the full result of the work should be reached. There is no speaking,
[p. 187] no activity, except in the case of Martha, which is right; someone must serve, but the great thought is restfulness in dignity.
TW In Acts 2: 2, they were sitting.
JT That is the thought, keeping their sabbath.
Rem Mary sat at the Lord’s feet before she brought the pound of ointment.
JT She represents this thought of keeping the sabbath; it was the order of the day — It had been proclaimed from heaven, “This is my beloved Son: hear him”. She was restful in that.
Rem And able to bring a very rich contribution.
JT One of the richest.
Ques Is that suggested in John 1: 14, “We have contemplated his glory”? Is the spirit of contemplation linked with this?
JT His dwelling among us is what Christ was actively, it was to be observed. Then others say, “We have contemplated”. You take in that.
Ques Do we reach that point sometimes on a Lord’s day morning when partaking of the emblems, a time of restful contemplation of the Lord?
JT That is the point in mind, what we are in assembly. The apostle uses that remarkable phrase, “When ye come together in assembly”. It is the state we are in which is alluded to; not simply that we are in a given place but in an attitude of mind in it. It is important to hold that attitude of mind there, not being too quick to break the silence. The silence will be broken; someone must be active, but the great thing is to be restful. We come from our houses in dignity as anointed. The Holy Spirit is ready to help us to attain that line.
Ques Does the heave-offering mean that our affections are brought into it?
JT That is right; the moving of the heart is what is meant.
IHJL [p. 188] Is it significant that in John 12 the house is filled? I am thinking of your thought of finishing.
JT That is good. Some of us had before us lately the filling of certain houses; that is one of them. It was filled with the odour of the ointment. The alabaster box is omitted in John. It is a question of the person herself. She knows how to lie fallow and absorb. What gives land richness among other things, is lying fallow and absorbing. She was in the presence of infinitude there; see what would come into her soul! She listened to what He was saying, whatever it was. There is no suggestion of her asking the Lord anything. He is a better judge of what He should say than I am. Think of absorbing what is infinite! She had part in what is infinite, and therefore had something that the Spirit of God stresses as of great value. The Lord says, “Against the day of my burying hath she kept this”. That was a very intelligent action. She gathered up from what He was saying that He was going to die, and she did not wait. She took her opportunity to minister to Him.
In Exodus 35 we first have an injunction to keep the sabbath, and then each item is brought to Moses, and in chapter 39: 42 we are told: “According to all that Jehovah had commanded Moses, so had the children of Israel done all the labour. And Moses saw all the work, and behold, they had done it as Jehovah had commanded — so had they done it; and Moses blessed them”.
APB Does keeping the sabbath depend on working on the six days before?
JT Quite so. Ezekiel calls them the six working days; that is, if we do not work, the sabbath has no force. God worked six days and had rest from His labour. We are brought into that; we lie fallow and at rest, to absorb what is around us. We are in the presence of divine Persons. We are baptised “to [p. 189] the name of the Father, and of the Son, and of the Holy Spirit”. What a wonderful thing to sit down restfully in the presence of that, to absorb things! The Holy Spirit is offering them to us; there is a balancing and finishing influence proceeding.
Ques Would Nicodemus be an example when he brought the hundred pounds weight of ointment in John 19?
JT Not nearly as valuable as Mary’s pound, though. It is bulk with him — valuable, of course; but there is no idea that he prepared it. When the need was there, he saw the need and procured it; but in Mary’s case we have value, intrinsic worth. Not that one would despise Nicodemus, but he is not in the same class as Mary. She anointed a living Christ; he anointed a dead One.
JAP Would you mind explaining that?
JT It does not seem that Nicodemus availed himself of the living Christ; he came to Him secretly but Mary availed herself of Him.
Ques John 12 opens up with the statement, “Six days before the passover”. Does that come in at all?
JT It is the Lord coming there before He died. It would bring out the wonderful result of His work. It was a calculated thing with Him; it was no accident. All His movements in relation to Bethany are calculated. The calculated way in which the Lord moves is a peculiar phase of the gospel. It is to bring out the very best. There is no discrepancy at all there, save Judas’ complaint at the end.
Ques Would the thought of the Lord’s perfect service come into it?
JT Quite so; it is a finished work. The upper room is similar, only that He has to deal further with them, but there is no correction at all at Bethany, save as to Judas. It is a finished piece of work. The Lord loves to come in for that, and Mary seized that opportunity to anoint Him. We should see [p. 190] something like that in the assembly, because the assembly is really provisional in its present condition, but it is to bring out these things week by week. The Lord loves to come in and share and enjoy what is there.
APB Would the “great property” be acquired during the six days and come out in the seventh?
JT Yes; the finished features are in the seventh.
Ques Did you say the assembly is provisional?
JT It is. The assembly in this economy is in localities like this here in this town, and in other localities; that is the present situation. That is not final but provisional, and the work of God goes on in relation to it. The Lord comes into the localities and moves about among the assemblies and takes account of what is current. He comes in in relation to what is there. He also deals with what is not according to His mind, as seen in Revelation; but primarily He deals with what is according to His mind.
Ques Is this principle of resting (chapter 35) illustrated in the women in Luke 23? They saw where Jesus was laid and rested quietly on the sabbath.
JT Although it also indicated a state of darkness, they were thinking of a dead Christ, instead of remembering that He had said that on the third day He would rise again; still they were subject in that way. What a spirit those women must have borne while resting on the sabbath!
Rem A great variety of substance comes to light in chapter 35, acquired under the hand of Moses.
JT Quite so. The severe servitude of four hundred years must have borne fruit, reducing the flesh; that is the principle of it. But that is not under the hand of Moses. When we come under the hand of Christ, how different the authority! What feelings enter into it! Think what a pleasing master Boaz was; that is the idea. Jesus said, “My yoke is easy, and my burden is light”; the yoke is not [p. 191] grievous. It is that kind of thing that is promoted and finished in the Sabbath. The chapters that follow show the completed product.
Ques Is it in this way that the tabernacle of God is being formed?
JT That is what I was thinking. The tabernacle of God in Revelation is the holy city which comes down from God. I suppose the idea of the city in that passage is the acme of perfection. The city is said to be seen in two ways in the chapter, “I saw the holy city, new Jerusalem, coming down out of the heaven from God, prepared as a bride adorned for her husband”. That seems to be a wonderful setting out of perfection. It is the holy city, the new Jerusalem. There is holiness and newness, and the liberty of sonship, because it comes down out of heaven from God; she is prepared too, that is her own doing. “His wife has made herself ready” we read in chapter 19: 7. What a wonderful product! it is the supreme thought of divine workmanship. She is passive here, but she is also active according to chapter 19. The preparation is from her own side, showing the intelligence she has as to what is suitable to Christ. All that is going on now, as in the place of subjection, taking on what is suitable to Christ; so that she is seen here as prepared. She is not called the bride, but she is prepared as that for her husband. It is a very great thought of perfection and refinement. We belong to that. We can see the importance of developing now in quality, and not relinquishing subjection in any way.
Ques There is a wonderful glory attaching to subjection, is there not? In 1 Corinthians 15: 28, in regard to the Lord Jesus, it says, “When all things shall have been brought into subjection to him, then the Son also himself shall be placed in subjection to him who put all things in subjection to him”.
JT That is final, that “God may be all in all”.
Ques Does that refer to the period in chapter 21 here?
JT John brings in what is of God here; Paul gives us the final state of things with divine Persons, the Son placed in subjection to Him who put all things in subjection to Him, that God may be all in all. That is not ‘all and in all’, but “all in all”; He is objectively what He is subjectively. There is no room for any reminiscences of anything that would cause disturbance or distress or sorrow; it is God filling all.
EHF Would that be seen in “God himself shall be with them, their God”, Revelation 21: 3? Do those two thoughts coalesce?
JT That is right; “God himself ... with them” would mean the filling. We know God as with us; that would involve that He is filling us; we are filled by Him. “Their God” is to retain supremacy as an Object of worship. He never ceases to be that. How touching that He should be near us! The assembly is His tabernacle; He has full scope because of what it is.
Ques Will this be the full thought of God with regard to dwelling with men? The first was defeated for the time being in Adam.
JT This is the final thought. It is in a vessel, but it is so wonderfully wrought. It is in liberty, in refinement, the element of subjection is there. That is what she is for Christ, the bride adorned for her husband. Then the thought is turned round; she is called a tabernacle, meaning that there was nothing there to interfere with the divine dwelling. God is dwelling in relation to men, and in that abode He comes in and out among them.
Rem The creation as we now see it is the product of six days, but this city will be the display of what God has been doing subjectively in the hearts of His people every day since.
JT The Lord says, “My Father worketh hitherto and I work”. The Son is working, and the Spirit is working and this is the product.
Ques Is it the answer to Romans 9, “Vessels of mercy ... prepared for glory”?
JT All the vessels in this wonderful city are prepared for it. She herself is a great vessel in verse 11; we are all in it, and vessels of glory.
Ques Have you in mind that this is an end to be reached when we are together in assembly?
JT We have all these thoughts there. One great effect of the teaching of Scripture is to furnish your mind with thoughts that enlarge you. You have them in your treasure. The idea of being a containing vessel is very prominent in Scripture; the Lord alludes to it in saying, “Every scribe discipled to the kingdom of the heavens, is like a man that is a householder who brings out of his treasure things new and old”, Matthew 13: 52. He has a treasure, and brings out of it things new and old; the richness of yourself; you know your thoughts when in assembly; the Spirit of God is there, the Lord is there, and you are usable because of this richness with which you are invested. That is the idea, I think, of taking in great thoughts and being full of them. You do not bring them all out at once. That is what the Lord is helping us in, making us rich in our thoughts.
Ques Would all the sympathy of the Lord be experienced in relation to subjection?
JT Quite so; the whole economy up there is set to support us here.
PS James refers to Job, and speaks of the pity and compassion of the Lord.
JT This great work is in the divine mind, and each of us is under the divine hand, and the priesthood of Christ is available to us, “If any one sin, we have a patron with the Father, Jesus Christ the righteous; and he is the propitiation for our sins;
[p. 194] but not for ours alone, but also for the whole world”, 1 John 2: 1, 2. Why should anything be unsettled, and if dealt with, why should it appear as if unsettled? It should appear as plainly as possible if it is not settled, “He is the propitiation for our sins” — and earlier, “If we confess our sins, he is faithful and righteous to forgive us our sins, and cleanse us from all unrighteousness”. There is nothing to hinder us in the service of God. The Holy Spirit is the Advocate down here; Jesus Christ is the Advocate up there. Why should anything be in the dark? Why should not everybody see that it is settled?
IHJL In Exodus 39 it says, “And Moses blessed them”. Does that capacitate us to go further into this divine realm?
JT Well, I think Moses’ blessing is Christ intimating to them that they are a finished product for the tabernacle. The Lord’s supper and the new covenant enter into this matter, so you feel you are fitted; you feel it is a finishing touch.
Ques Is that the idea in the vessels being filled to the brim in John 2?
JT “Fill the water-pots with water”, He says, and when they are filled, He says, “Draw out now”. That is the best wine. The word used to convey the idea with regard to Christ is always ‘full’ in the New Testament; with us, it is ‘filled’.
JAP Is the thought of God being “all in all”, God tabernacling with men mediately through the assembly?
JT Quite so, and through Christ too. God the Father cannot be seen; He dwells “in unapproachable light; whom no man has seen, nor is able to see”. But still, it is God dwelling in us, and we in God. It is all in the Spirit, but it is God nevertheless.
Ques Would the apostle’s prayer in Ephesians 3: 19, be on this line, that they might be “filled even to all the fulness of God”?
JT [p. 195] That alludes to the revelation made in Christ; “God all in all” is really a stronger expression than that.