SPIRITUAL ENVIRONMENT
SPIRITUAL ENVIRONMENT
JT I have suggested these incidents in Luke’s gospel because they convey the idea of a spiritual environment; having this in mind, that unless we are accustomed to reside in a spiritual environment on the principle of faith, we shall be seriously affected by the natural environment with which we have to do. The Lord comes to us in this gospel, in the place where we have been born and brought up, so to speak; we may be affected by it either socially or politically, or in other ways, but His thought is to take us out of all that, by introducing us into a great spiritual realm. The places mentioned here represent great spiritual ideas: Jerusalem, Bethany, Bethphage, and the mount of Olives. Luke stresses the idea of geographical position.
Rem There is great need of enjoying this spiritual sphere of which you speak, so as to be relieved of what is natural.
JT It can only be as we are led into it by faith and maintained in our souls by the Spirit. We have the idea of living in relation to a spiritual environment at the outset, especially where faith is stressed in connection with Abram in Genesis 12:8; he pitches his tent in relation to Bethel, and so we see all through how believers resided in environments suggestive of what is spiritual. There is a striking illustration of this in the case of Elijah, “when the Lord would take up Elijah into heaven by a whirlwind”. Elisha is seen as accompanying him to various places, as though to show that if he was to be of any use in the testimony, he must be with Elijah in relation to living conditions: so “Elijah went with Elisha from Gilgal” (2 Kings 2:1), which denotes what is spiritual. It would help Elisha to apply his heart to spiritual [p. 407] things, and to absorb spiritual thoughts while he was with him so that he might henceforth live in them. They would live together at Gilgal and at Bethel and Jericho and Jordan. The places referred to by Luke, represent great spiritual ideas. He stresses the position of Jerusalem in his gospel in that regard, for it is not set aside.
This chapter begins with Jericho, as it says in verse 1 of the Lord — “And he entered and passed through Jericho”. In passing through a town the history of the town comes into our minds, and so when the Lord passed through a town such as Jericho, the whole history of that town would come before Him. The same applies to a village, for every town or village has its own history and all is known to the Lord. Jericho had a history, and so if a man like Zacchaeus comes to Him there, it means a great deal, for he is linked with Abraham; as “a son of Abraham” (verse 9), he has spiritual nobility, so that the thought of faith and of this environment is introduced. In verse 28 the Lord is going up to Jerusalem in a sympathetic way; not in any judicial or hard way but with feelings of love, so that the Lord wept. He is “ascending up to Jerusalem”. He knew all that attached to it, it was the centre of things upon the earth for God; but on the way He draws near to Bethany, that sympathetic spot, that spot where love for Himself was to be found.
It is here that we get the introduction of the colt which is particularly on my mind and which means I believe, that there are young brothers and sisters that are not engaged with the pleasures, sports or pastimes of this world, but who have been nurtured in the spiritual environment. They are growing up, not as entering into the amusement-halls in the places where they live, but as knowing the spiritual environment where the saints of God are. The Lord knows [p. 408] it, and would make choice of them, I am assured, for such are the most likely material for the assembly. The children of the saints who have been nourished up in such an environment are of great use to the Lord, for they have the truth ingrained in them from the beginning, and the more what is spiritual is in young men and women, the more value will they be to the Lord.
Ques Is that the meaning of the colt being “tied”?
JT Yes. You would desire to hold your son by fatherly influence and moral authority from the things of this world which would drag him down; but then you not only hold him from things, but to things, so that he will cherish those things that you have been and are enjoying.
The great point is that the Lord has a right to claim him. Being “tied up” by moral authority is a question of the claims of the Lord. He is not compelling, He has a right to it, and every right-minded father and mother will say Amen to that, and will desire to dedicate their children to the Lord, like Hannah of old (1 Samuel 1:22,28). It will never do to thrust your sons out into the field to preach, the wise thing is to wait and hold them till the Lord calls for them. This will not be a moment too soon nor a moment too late.
PL Do we not see that feature with Samuel in 1 Samuel 3?
JT Yes; you wait until the Lord speaks to them. The Lord must take the initiative; He will put in His claim in time if you hold them for Him.
AJG What is the thought in that two disciples are sent to loose him?
JT “He sent two of his disciples”. They represent testimony, they would act like the Lord as sent from Him. He had a way of using two.
[p. 409] Peter and John are put together constantly as suggesting representation, as in Acts 3:4. Those referred to here bring in unity. The children are attracted by the atmosphere of unity among the brethren. These two disciples were unitedly representative of the Lord, and they take the colt back with them.
Rem As being in the world we should be held by faith and maintained in the Spirit. Though it is a wilderness to us, we should be in it with spiritual sensibilities like the Lord who wept over it.
PL Where two disciples are held together in this way under the authority of the Lord, things are very attractive, and in such an atmosphere colts will thrive.
JT We do well to note verses 31 - 33 — “And if any man ask you, Why do ye loose him?” It is the way they move, and what they do that is emphasized. This is important as showing the unity that marks every movement; they are always together, and finally any little bit of dignity they may have is to be placed upon the colt. The disciples are persons who have learned: their garments — what distinguished them — are surrendered to be put upon the young.
PL So that it is not a question here of gift — they are not apostles but disciples who are sent.
JT Yes. The young are to be held in grace, and let go in grace; the divine authority of the truth is connected with the apostles, but what is seen in the disciples is the Spirit of Christ. And so this incident being recorded by the four writers of the gospels gives a universal bearing to it. In Matthew the assembly is in view; in Mark the colt is for service, for ministry; whereas in Luke’s account, the young are to be secured for the prayer meeting, that is, it has a priestly aspect. It is different in John where the Lord finds the colt Himself, He sends no one for it. It is what He secures Himself for the family (John 12:14).
[p. 410] Rem There appears to be no question as to which is the right one.
JT It is a question of what is done for the Lord and under the Lord’s direction, and so it must be right. As they are sent they would know which was the right colt. It is like the remark Peter made in Acts 11:17. He said, “who was I?” It was not what he had done, but what God had done.
PL I suppose in such an atmosphere of love it would be very difficult to be troublesome at all. Active love makes it hard for anyone to be obstreperous.
JT The thought is that the colt would be leadable, as subject to the subduing influence of love in the unity that marked every movement.
Rem The experience of being tied would go on to the experience of being led.
JOS It is said that Abram dwelt with Isaac and Jacob (Hebrews 11:9).
JT Yes. He dwelt with Isaac and Jacob “in tents”, showing his patriarchal care. He would influence the young men aright as living with them; “heirs with him of the same promise”, shows that the environment was a spiritual one. On the other hand, Lot goes off to the cities of the plain and has no moral influence; indeed his own children ridicule him. Unless a man overcomes the world himself he cannot help his children to overcome it.
The colt was brought into the presence of Jesus. The upbringing in our homes is important. It is very true that we need the Lord, and one does not underrate that side, yet it is a greater thing to realize what is said here, “The Lord hath need of it”. The first is most true, but have I found that the second is also true? There is a pertinent question asked by the masters here as, I suppose, not fully understanding the Lord’s right. Eliab said to David, “Why camest thou down hither? and with whom hast thou [p. 411] left those few sheep in the wilderness?” (1 Samuel 17:28). It is the eldest brother you will notice, and David’s words in reply are, “Is there not a cause?” (verse 29). There was a cause, and David knew of it, if Eliab did not. Every gospel meeting should announce the “cause”, that is, God’s claim or rights over the saints. In fact this should be made clear in every meeting that we have.
Rem The two disciples show that they are in line.
JT They act very nobly, they go further than the Lord told them to — they were formed in grace: the Lord loves to see us go beyond what is enjoined in love. They take off their clothes and put them on the colt. They take the initiative and unrobe themselves. It is important to know how to divest ourselves of our clothes, because the Lord was going to ride upon the colt. It is what the Lord Jesus Himself did on another occasion (John 13). He took off His garments, laying them aside to take up love’s service in washing the disciples’ feet.
It is important that we should always be normal. When the Lord Jesus was a Boy, He was a Boy; and while He acted as a Boy, it was in no way like any other boy. He moved in divine grace and seemliness. He was hearing and asking questions (Luke 2:46). He was “sitting in the midst of the doctors”. Young people get more help among those who are spiritual than among those of their own kind, but we must remember that the young ones are young, and so we acquire wisdom as parents in holding them.
PL When Paul speaks as he does of Timothy as exhibiting his “ways as they are in Christ” (1 Corinthians 4:17), is he desirous of bringing to light the true features of a young colt?
JT That would no doubt be his thought, taking off his clothes, so to speak, and putting them upon Timothy. Those “ways” are to be in evidence in Timothy. Paul took special care to put his stamp [p. 412] on him so that as he moved about at Corinth Paul’s ways would be seen.
Ques You mean that his “ways” are the idea of clothes?
JT Yes, and in the end of the epistle to Timothy he is exhorted to bring Paul’s cloak. The cloak that he left at Troas was a special one, so he does not tell him to wear it, but to bring it. Every step that Timothy took with that cloak would speak to him of the great vessel who did wear it. The young are enjoined to be followers of the Lord, and so too they will become followers of their leaders.
Ques What is the thought that no man had sat on the colt?
JT That was right, no man had ever sat there. The Lord must be the first. He is the beginning of the creation of God. He would have us as free from man’s influence. It is in keeping with Himself.
WC I suppose that Elijah casting his mantle upon Elisha gives the evidence of what was in his mind. Then Elisha, as apprehending and appreciating what had been done, becomes a follower, and finally he uses the mantle. He comes to it that the mantle was for use, and he smites the water with it.
JT Quite so. The Lord would immediately use what comes to Him. The levites were held from a month old in view of service. As soon as the material for the tabernacle was available it was put to use; it was a living system of things in which everything was functioning. Things are never dormant with the Lord.
Rem So that Mark being recovered to be serviceable and to write his gospel is on this line.
JT The Lord would have all the young ones to have a sense that He wants them to have a spiritual part in this living system. I think the particular point that we might stress here is the person typified in the colt, and the Lord’s need of it. Immediately it is to hand it is used. That the Lord allows the [p. 413] disciples to do everything here is of particular note even to setting Him on the colt, but we need to be balanced. They represent the unity which should mark a local company. The Lord wants you to do as much as you can. He loves to see us serve thus and will help. The Lord is contemplated in Matthew 18:20 as being in the midst. He will help wherever two or three are gathered to His name. It is a question of what is available first, and then what is usable, so that the clothes are put on this colt. It would not do to put the garments on any other, the Lord had plainly indicated which one, and the coats are taken off the disciples and put on the colt. The taking off their garments suggests sacrifice — the Lord having put in His claims first.
PL You do not really lose anything by imparting to others, indeed you get more. The principle is seen in Scripture. “There is that scattereth, and yet increaseth”, (Proverbs 11:24).
Ques Is gift seen in Timothy, a potential colt? So that Paul’s ways shine in him. Does the “laying on of hands” bear on what you are saying as to taking off the garments?
JT There are two things in that connection, the laying on of the hands of the elderhood, and the laying on of Paul’s hands. Timothy is a remarkable colt and has the laying on of hands both of Paul and of the elders (1 Timothy 4:14 and 2 Timothy 1:6). The laying on of Paul’s hands was special — he says, “I have no one like-minded”, so there is a definite testimony that he is serviceable. The elderhood are very careful and discriminating in what they take on, they are men of experience, considering for the Lord and I am sure we need to be careful as to this.
Rem Paul says to Timothy, “from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus”, (2 Timothy 3:15). That gives a positive [p. 414] indication of the spiritual environment in which Timothy had been nurtured, which must have evident results.
JT Quite so. On the maternal side his parents were spiritual women. Timothy would have been a colt tied in this sense. There is power in the whole procedure. All is marked by power. The instruction of the young should be marked by power, not by legal procedure.
Ques How do you regard the “masters” here?
JT They represent the parents of the child. The parents are apt to be very one-sided. There are difficulties oftentimes in discerning what the Lord is doing in putting in His claim. No doubt we should be more ready for the call of the Lord for our children if the weaning had gone on. Weaning must go on, it means that we set them on their own feet spiritually. There are very few parents in the present day that wean their children according to scriptural principles. Many find it hard to refuse the natural. In verse 33 we have a question, “Why loose ye the colt?” This was a pertinent question, but the answer given is satisfactory to the masters of the colt: “The Lord hath need of him”.
PL The environments of Luke’s gospel are certainly beautiful. I wondered if there would be a corresponding thought in Psalm 48. It begins with Jehovah’s greatness, the One who is to be praised “in the city of our God”. Then in verse 2, we have “the city of the great King”, and it is “Beautiful in elevation”, does that fit in with Luke here?
JT Very good; so that Simeon, in the beginning of Luke, becomes a representative of this thought, for he dwelt in Jerusalem characteristically. It is important that all the villages are dignified, fitting in with the idea of “elevation”. The village means one of the environs of Jerusalem, and the mention of them shows the relation of smaller gatherings to [p. 415] Jerusalem, the centre of the thoughts of God; for it is not disregarded in this gospel, and hence gives them their significance.
Ques Will you say a little more as to the idea of the village?
JT All these villages around Jerusalem are dignified as being on a high level, as related to Jerusalem, as we have said. “The mount called Olivet” (Acts 1:12), is suggestive in this way. You see, a locality might be small, but its relation to Jerusalem gives it importance.
Ques Will you go on to the singing and rejoicing?
JT The whole scene denotes spiritual surroundings, so that as we proceed the singing and the rejoicing is heard. It comes before the weeping. “And as he drew near, already at the descent of the mount of Olives, all the multitude of the disciples began, rejoicing, to praise God with a loud voice for all the works of power which they had seen, saying, Blessed the King that comes in the name of the Lord: peace in heaven, and glory in the highest”. The King is there and so they go on with Him, and the very scene draws out the praises of their hearts. The King is seated on the colt and they strew their clothes in the way. The whole scene is marked by triumph.
The Pharisees complain to the Lord. Now how are we to be affected by all this? Men may rebuke as they do here; the boldness of religious flesh is amazing, it intrudes insolently, but it has no damaging effect. The Lord answers it. For the Lord in His city, in a characteristic way, must be praised. Everything should produce praise. They wanted Him to rebuke the disciples but He really rebukes them. He will not allow them to intrude and says, “If these shall be silent, the stones will cry out”. It is a scene in which the Lord is honoured. First of [p. 416] all the colt is in the most distinguished part of it, then the disciples enhance the position with their clothes, speaking of our merging together in love, so that Christ is honoured; that is, love comes in, and works up to the assembly. “The whole multitude of the disciples began to rejoice and praise God” — what is universal comes into view. Every whit utters glory — the whole environment conduces to praise. Where there is love this must be so, and praise is produced. Then the Lord weeps as drawing near to the city. The sorrows of the public position are only touched as we realize what the profession has missed.
It is a very salutary thing to look abroad on the state of things: we cannot but feel what is happening. We must realize what it means, while we are praying and praising God, to look around and feel what is coming upon the scene. “Seeing the city, he wept over it”. He is looking upon the city as helplessly exposed to its enemies. There is a similar idea in the father going out to the elder son (chapter 15:28). Here we have the Lord giving us an example, and when we think of what is going on in that which bears the name of Christ, it draws out our feelings. It is noticeable that they say peace in heaven, showing it is a scene of intelligence. No mention is made of the earth here, the absence of which is remarkable. The disciples do not say peace on earth, but peace in heaven, which points to the assembly’s position. It is a scene of spiritual intelligence — it is not merely enthusiasm.
Ques What had you in mind regarding verse 41, “seeing the city, he wept over it”?
JT It is distressing to see what was of God thus exposed to the enemy. We require discernment and right feelings in relation to what is seen. As you look abroad on the public features of the assembly and the present position of God’s people you would weep, but the gospel goes out from this spiritual altitude.
[p. 417] Then in spite of what is coming upon the scene upon the city according to the Lord’s own words, He entered into the temple and taught daily.
Ques What is to be understood by the teaching being daily?
JT That would suggest that there is need of patient labour, and the Lord shows the way for it. We do this in principle today, although of course He alone is able to enter into the temple in this way, and He does so, and casts out those who bought and sold. We may question as to what is the use of this casting out of those who bought and sold when judgment is pending and all is shortly to be destroyed, but we must go on with right principles. Divine principles are unalterable and the teaching is to be looked for “day by day”. There is no relaxation or hindrance of His service, and if we are in the mind of God, we shall not become lethargic but more persistent in our service.
The book of Revelation discloses what is coming on the scene so that we might be intelligent as to it but at the same time more persistent in our service now. It is only as seeing that things are clean that we are entitled to teach. As the result of this casting out there is a place consistent with the Lord’s teaching, so that He goes on in this service, furnishing light as to our path, which involves incessant labour — “day by day” to the end.
JOS Paul’s service at Ephesus was “night and day” for three years (Acts 20:31).
Rem 2 Timothy 4:1 - 2, would be on the same line, rebuke, exhort “in season and out of season”.
JT The Lord Jesus never gives up the thought of the assembly. His all-searching eyes are upon everything till the very last moment. He sees the “basket of summer-fruit” still (Amos 8). The assembly is to be in evidence to the last, and if the Lord were to come for His own today, there is still ample material;
[p. 418] it is not because He is not getting the summer-fruit, but because our hearts will be in unison together with the Holy Spirit in saying to Him “Come”, (Revelation 22:17).
PL He will never call off the battle because of lack of reserves.
JT Teaching “day by day” shows us how recovery has come in: that is, in a slow gradual way, entailing much labour, continuous and persistent service. Spiritual things do not come to us all at once and we need to be dependent every day, there is the looking up to Him as the Teacher each day.
Rem So the Spirit speaks to the assemblies, in Revelation 2 and 3; it is “what the Spirit says to the assemblies” repeated seven times. It is a present speaking in each case.
JT Where there is the constant speaking there is also to be the constant hearing. We are to see to this, for it is to the end. In chapter 24:1 it says, “very early indeed in the morning”, emphasizing energy. Until He was taken to be offered up, the Lord was speaking to the disciples; we see this especially in John’s account. He looks for energy in His own now — to the end.