HOLINESS IN SERVICE
[p. 75] HOLINESS IN SERVICE
Romans 6:19 - 22; 1 Peter 2:4,5; 1 Corinthians 3:16,17
JT The subject of holiness is seen in these scriptures: first as applying to the individual, who, as possessing it, qualifies as a priest, and then as marking the temple of God. Perhaps we might consider Romans first, in conjunction with 1 Peter, having in mind the service of the assembly Godward.
The Lord has furnished much light as to public order in the assembly, which has, apparently, been received and carried into effect in a very large measure in the gatherings of the saints, but what is required to accompany this order to make it a real testimony is holiness, and especially holiness worked out in the service of the assembly Godward. If that is reached in any measure, it will give scope for the Spirit in His selection of ministers.
The order in which the truth of the assembly appears in Acts is interesting. Chapter 13 places its service Godward at Antioch, which was outside Jewish territory. This is connected with the ministry of Paul and Barnabas. It is said in Acts 11:26, “that for a whole year they were gathered together in the assembly and taught a large crowd”. Then chapter 13 opens thus: — “Now there were in Antioch, in the assembly which was there, prophets and teachers ... And as they were ministering [p. 89] to the Lord and fasting, the Holy Spirit said, Separate me now Barnabas and Saul for the work to which I have called them”. Historically thus the service of the assembly Godward comes first in relation to Paul’s ministry. Then follows evangelical service. Thus we have service in the assembly Godward and manward. I am sure, that as these same conditions are found with us, there will be the same results.
[p. 76] In Romans 1:4 the Lord is said to have been “marked out Son of God in power, according to the Spirit of holiness, by resurrection of the dead”; so that the idea of holiness lies at the foundation of the gospel, and should be conveyed in it as one of the golden threads to be introduced into the believer’s fibre. Thus as believing in the gospel, the priestly element is already present and is to develop, as in chapter 6. It is alluded to later but is specially introduced here as the outcome of practical righteousness — “righteousness unto holiness”.
FSM Would you say a word as to the difference between righteousness and holiness?
JT I think righteousness judges evil with authority, so that the element of righteousness in the believer would act authoritatively against evil and insist on the practice of what is due both to God and to men. Holiness repels evil and fits us for the sanctuary, but it is an element that develops in relation to righteousness, that is “fruit unto holiness”.
FSM As holiness becomes increasingly effective, evil becomes increasingly abhorrent.
JT With most of us our judgment of things is in the main, according to righteousness, but holiness goes further. In the book of Genesis, righteousness appears in connection with Adam. As soon as sin came in righteousness appeared. In Exodus we get holiness because the idea of God dwelling in relation with His people comes into view.
HOW Is righteousness denoted in the cherubim and the sword which turned every way to guard the way to the tree of life?
JT It is. And the dealings of God with Adam and Eve after sin came in implied righteousness. It is, however, as His covenant relations with His people come into view that we have the idea of holiness. In Exodus 3, Moses is required to take his shoes from off his feet because the place whereon he stood was [p. 77] holy. This is an important lesson for us in relation to the assembly; we are apt to be light and superficial, so Exodus should be read with the thought of holiness before us. As redeemed, the people sang of God glorifying Himself in holiness. Holiness shines out in God, it is a great thought with Him. He insists upon it in the typical books, Exodus, Leviticus and Numbers, because of His having entered into covenant relations with His people and His dwelling among them. And so in 1 Peter 1:16 — “Be ye holy for I am holy”. It is a most important feature in relation to the fellowship and particularly to the saints as in the assembly.
HPW It is essential we should follow holiness if we desire to see the Lord. Do you think that, at the end, we might expect the Lord to draw attention to holiness on that account?
JT I do.
Ques What is the force of Exodus 19? It says (verse 5), “If ye will obey my voice indeed and keep my covenant”. Is that the thought of holiness?
JT What marked Sinai enters into this subject. The thought of holiness stands out prominently as God enters into relations with us. It is what He is Himself; “Be ye holy for I am holy”. Romans shows how it works out; it is not something acquired merely in after-life but it is introduced at once. There is a remarkable suggestion at the outset of this epistle; it says the Lord was “marked out Son of God in power, according to the Spirit of holiness”.
EuR Would serving in newness of spirit involve holiness?
JT It would. The word “spirit” in Romans should be noted. Paul says in Romans 1 that he served in his spirit in the glad tidings of God’s Son. Service is to be in “newness of spirit”. The mention of the Spirit of holiness at the outset of the epistle is important and worthy of particular note as indicating that the [p. 78] believer, in receiving the gospel, receives holiness in principle. Romans is built up on the fundamental principle of things. Everything that is developed later is there at the outset, and if scope is given to the things mentioned, there will be development. Chapter 6 shows that as being baptised, we commit ourselves to the practice of righteousness and we have our fruit unto holiness — “righteousness unto holiness” — so that it is a question of what the believer has himself. It is our fruit, but it will become fruit for God in us.
Ques The gospel should be presented by those in the good of that?
JT The preachers certainly should convey the thought of holiness in their ministry.
HOW Would it be connected with the love of God in Romans 5? In 1 Thessalonians 3:12,13 the apostle says, “the Lord make you to increase and abound in love one toward another ... to the end he may stablish your hearts unblameable in holiness before God”.
JT I am sure it is. The love of God is shed abroad in our hearts by the Holy Spirit which is given to us. It is given to us and what goes with that is the holy kiss required in Romans, 1 and 2 Corinthians, and 1 Thessalonians. Our relations should be free from fleshly taint. The holy kiss enters into this subject — the individual side — so that in our meetings we should be free from fleshly taint or consideration. Brothers do not kiss one another generally — they do on the Continent — but the question is whether the kisses are holy, or, with us, whether our handshakes are holy. The golden thread of holiness is to be introduced into the fibre of the believer as he believes in the gospel. The idea of salutation is very prominent in this epistle, especially in the last chapter and, finally, he says, “Salute one another”. Salutations were sent to them by name but they were to “Salute one another with a holy kiss”, (Romans 16:16). It may seem a small matter [p. 79] but it has distinctly to do with this part of our subject. The question is, what are the feelings behind the individual greetings of the brethren? Individual relations are fundamental; without these being right we cannot have holy collective relations and this is what is referred to when it says, “one another”.
FSM Is not holiness very much linked with the believer’s spirit? Even in the salutations, it is not so much a question of what is done but the spirit that animates.
JT Quite so. Our spirits should be right and holiness be maintained there. Our greetings should not merely be customary — they are, nevertheless, apt to be so and, therefore, not different from the worldly customs.
Ques Do we find the holy kiss at the end of Acts 20?
JT In a very striking way. That chapter is marked by the evidence of holy affectionate greetings.
HPW Holiness goes deep; as you said, it enters into the very fibre of the believer. One would desire that our thoughts as well as our actions should be holy.
Ques Does this depend on our knowledge of God?
JT It is wholly dependent on our knowledge of God — “Be ye holy for I am holy”. Holiness is expressed in the Son of God: “marked out ... according to the Spirit of holiness”. That is the kind of Spirit that is to pervade those who receive the gospel — the Spirit of holiness. It makes for a continuity of holy persons.
Rem In Mark’s gospel, the first case dealt with by the Lord is a man in the synagogue, with an unclean spirit.
JT That showed how unholy the religious conditions were and the man recognized the Lord as “the holy one of God”. It would show that the conditions in the synagogue [p. 80] were unholy.
FSM It would help us in regard to “fruit unto holiness” if you say a word about the two preceding thoughts “freedom from sin” and “bondmen of God”.
JT It is worked out from the truth of baptism in which we reckon ourselves “dead to sin but alive to God in Christ Jesus”. Then the chapter goes on to say, “Let not sin therefore reign in your mortal body to obey its lusts”. That is the position. I think we ought to note, “bondmen to righteousness”. A human illustration is used showing that righteousness is imperative. This is a matter of the greatest importance at the present time when there is the danger of our being exposed to an unrighteous position owing to the financial stress now prevailing, but God would help the brethren to meet this danger in the acceptance of this bondmanship. We are cast on God so that there should be nothing else but righteousness. It is imperative, as I said. Here, righteousness is dominant. If I am a bondman to it, there is nothing else for me. That is the idea of it.
Ques Would it help us in practice to see it in the Lord personally?
JT He loved it. It is a remarkable thought: “Thou hast loved righteousness and hast hated lawlessness” (Hebrews 1:9). There is promotion on that line, but unless we succeed as to righteousness, there is no spiritual promotion.
HPW If we humbly own the Lord’s sway over us in every sphere in which we have to move, He will make a way for us.
JT I am sure He will. It is a most serious matter. At the present time God’s dealings with the world are to make a way for the testimony. We are bound to come in for some of the consequences of God’s hand upon the world. We have to go through, but how? The people of God came through the last great war and we are now passing through another stressed period, involving the government of God, to make a way for the testimony. How are we to go through?
[p. 81] That is how each one should challenge his heart, for it reaches down to each of us. God intends its consequences, in regard of righteousness, to be felt. At a time of declension, we have a wonderful example in the Lord’s words, “It becometh us to fulfil all righteousness”. (Matthew 3:15).
SJBC What is the meaning of Isaiah 64:5; “Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways”?
JT It enters into what we were saying as to how God regards righteousness. Christ loved righteousness and hated iniquity and in Hebrews 1:9 it is said “therefore God, thy God, has anointed thee with oil of gladness above thy companions”. Spiritual promotion follows practical righteousness; we acquire holiness through it and holiness is essential to our having part in the sanctuary.
SJBC Holiness is the spirit that marks a man whereas righteousness is specific and visible.
Rem The psalmist says, “Offer the sacrifices of righteousness” (Psalm 4:5). The present moment demands such sacrifices, and we are exhorted to “yield your members in bondage to righteousness unto holiness”. That would answer to the sacrifice.
JT Yes. In Romans 6:19, Paul says “I speak humanly on account of the weakness of your flesh”. He would make himself intelligible to us. Then he goes on to say, “For even as ye have yielded your members in bondage to uncleanness and to lawlessness unto lawlessness, so now yield your members in bondage to righteousness unto holiness”. Again, in verse 22, “But now, having got your freedom from sin, and having become bondmen to God, ye have your fruit unto holiness, and the end eternal life”. Verse 19 is bondage to righteousness unto holiness as if holiness is to be the result. Holiness is the result of the practice of [p. 82] righteousness.
Ques Why is eternal life introduced?
JT It is something to be reached in a practical way at the present time. It is “your fruit unto holiness, and the end eternal life”, so that there is positive gain in the soul. Perhaps holiness is the scarcest thing amongst us. Righteousness is scarce in the world, but holiness is scarce even amongst the people of God.
HOW Does it lead to the holy bodies in Romans 12?
JT That is where the priestly side comes in. Our “members” are dealt with here, and in chapter 8 the body is dead on account of sin but the Spirit life on account of righteousness. In Romans 12:1 the body is offered: “present your bodies a living sacrifice, holy, acceptable to God”, which links on with Peter’s epistle. Romans brings us to the point of active priesthood, the sacrifice being our bodies, living, holy and acceptable to God. That shows the importance of our bodies.
HPW The early chapters of Daniel are an encouragement to us. There are three men who refused any rights but those of God. It made way for the testimony and ended in the conversion of the king.
JT Just so. They refused to be defiled with the king’s delicate meat. That shows how the element of holiness makes way for the testimony.
It is most interesting to see how Romans develops the element of priesthood. In chapter 12 we become priests in presenting our bodies a living sacrifice, holy and acceptable to God. Not only am I to be holy in presenting it but the offering is holy, and so, acceptable to God (1 Peter 2:5). We come, therefore, from Romans to Peter to qualify for the assembly, for in Peter the sacrifices are spiritual, as he says, “a holy priesthood, to offer spiritual sacrifices acceptable to God by Jesus Christ”.
FSM Is holiness connected with affection? The psalmist said, “I have loved the habitation of thy house” (Psalm 26:8), and “holiness becometh thy house, O Jehovah, for ever”, (Psalm 93:5).
JT I think that is right. The love brought into our hearts by the Spirit is a holy love. Thus, if we love, it is in a holy way. Think of the glory of God and the place where that dwells! (Psalm 26.) We would not like to bring in anything that tarnishes but only what would enhance it. The truth of Romans would make our bodies holy so as to be presented to God. The believer has a body, and therefore, he has always a means of sacrifice. We have something to offer in a holy manner. In offering our bodies we act intelligently. In the assembly, we are to be intelligent; we know what to do and have something to offer. It leads on to spiritual wealth for sacrifice to God.
Ques Is there a similar thought in connection with the house where holy hands are lifted up?
JT That is to show what marks the priest — he lifts up holy hands. If we approach the house where God’s honour dwells we would not want to detract from it but to add to it, hence the necessity for holiness. Peter approaches the subject in directing that we should lay aside all malice, all guile, etc.; we have therefore, a very practical word for clearing the way. What is to be laid aside makes way for growth up to salvation, and spiritual power in the soul to come to the living stone — the acceptance of His rejection; and then the holy priesthood to offer up spiritual sacrifices. The Lord would, I believe, raise the whole question of the assembly with us and how we serve and our part in its function Godward, so that there might be spiritual sacrifices acceptable to God by Jesus Christ.
FWW Is holiness connected with the divine nature?
JT It goes with it. The divine nature is holy. Let us note Peter’s exhortation. How much there is to lay aside, to clear the ground, so that the idea of offering or serving in the assembly should be reached!
[p. 84] Ques Would the practice of righteousness clear the ground?
JT It would. Righteousness judges evil with authority, and this as maintained leads to holiness.
Ques Is that in view of construction? If righteousness judges with authority in the setting aside of evil, holiness is constructive.
JT That is right. We come to Him who is a Living Stone. It is a question of power in the soul to move in relation to the One rejected of men but chosen of God and precious. Then there is the wealth of holiness. A living stone denotes power. Holiness is a positive thing; “ye have your fruit unto holiness”; no one can really serve in the assembly without it. Part may be taken, hymns given out, etc., but without holiness it is impossible to be in the assembly according to God. Hebrews 12 shows how the Father of spirits helps us through discipline, that we may be partakers of His holiness. Holiness is essential if there is to be service in the assembly, and, moreover, everything must be learned from Christ. Even in regard of prayer a disciple said, “Lord, teach us to pray” (Luke 11:1). You find the Lord saying, “Holy Father” (John 17:11). What holiness marked Him!
JnoT Would you distinguish between spirituality and holiness?
JT That is a very important inquiry. Spirituality is the outcome of what God is — “God is a spirit” (John 4:24). That is connected primarily with new birth; not simply with what is presented from an objective standpoint, but what is brought about by an act of God in the believer. He is born of water and of the Spirit. Water is negative, as setting aside what is unclean, an element whereby I abhor uncleanness. The Spirit is positive — “that which is born of the Spirit is spirit” (John 3:6); not “he which” but “that which”. The thing itself is spirit. It is substance and it is active in the believer to give character to him; it is basic and in virtue of [p. 85] it he learns to think spiritually. We never understand God unless we learn to think spiritually. “God is a spirit” the Lord said, and so we have the mind of Christ, which means that in principle we can think as He does. What is born of the Spirit is substantial and develops as the believer progresses in intelligence.
Holiness is presented in the gospel. It marks those born of the Spirit as having received the gospel. The new man is said to be “created in truthful righteousness and holiness” (Ephesians 4:24).
EuR Holiness affects our associations. “Come out from among them, and be ye separate”, (2 Corinthians 6:17).
JT Yes. It involves leaving evil associations, but we desire and crave for holy associations.
Rem In Isaiah 52:11 there is the exhortation, “touch not what is unclean; ... be ye clean, that bear the vessels of Jehovah”. Would that have holiness in view in connection with assembly activities?
JT Yes, the vessels of Jehovah were holy. In Thessalonians each is to possess his vessel in sanctification, which includes what we are speaking of as in Romans. The vessel is kept not only clean but holy. Peter has definitely in view the service of God and our part in the assembly: “living stones, ... built up a spiritual house, a holy priesthood, to offer spiritual sacrifices acceptable to God by Jesus Christ”. That is what we are called to and the Lord is bent on bringing it about. If brethren would lay themselves out for this, great results would follow.
Ques What does Paul mean by “perfecting holiness” (2 Corinthians 7:1)?
JT “Perfecting holiness in the fear of God” — you are in possession of it but you need to perfect it. So we are to “purify ourselves from every pollution of flesh and spirit”.
I think we might see how Peter helps in connection with the idea of the temple. His epistle supports Paul’s ministry by taking things out of the limits of [p. 86] Jerusalem and setting them up among the dispersion. The saints were dispersed, and as Jews they were thus suffering under the government of God, but in these circumstances they have the privilege of serving God in an even greater way than in Old Testament times at Jerusalem. Peter would thus link on with Antioch where service is carried on outside Jerusalem and where they were ministering to the Lord, and the Holy Spirit had scope. The Lord would bring in service toward God, and scope for the Spirit in connection with service to man. There is work to which the Holy Spirit calls, as He says in Acts 13:2, “the work whereunto I have called them”. He will appoint us work if liberty is accorded to Him among us.
We see in 1 Corinthians 3 how the thought of the temple fits in with the local company and that it is holy. The temple of God is holy. The saints in Corinth are viewed in this way as having the Spirit of God. The temple is a place of inquiry — where God’s mind is made known; there is thus independence of the natural mind of man. 1 Corinthians brings in the Spirit of God as shutting out the man of natural wisdom and ability; the presence of the Spirit in this way implies that, if that man is in the gathering, he must be forced out, and if he is not there, he must be kept out. If the man of natural ability is dominating the assembly he must be forced out by spiritual power. “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” That is a great principle to be recognized in connection with our readings and meetings for ministry; it is to keep out what is merely natural in the things of God.
Ques Is that what you refer to as giving scope for the Spirit?
JT Yes. If the natural man is dominating, as at Corinth, how are we to dispossess him? It is by the Spirit. In chapter 5 the wicked man is put out by a formal action of the assembly. It is not so easy [p. 87] to get at a man of a party spirit. It is difficult to deal with him for he may be naturally wise enough to avoid what can be formally dealt with; yet he may be standing athwart the activities of the Spirit by using his natural ability, and being supported on party lines. All this is answered by the Spirit in the temple, what is superior to the natural mind is brought in.
Ques You mean the natural man would be displaced by the spiritual?
JT Yes, he would overshadow him and that is how he is dealt with. If a man commits open wickedness, he can be formally dealt with immediately, but not so the man with an able natural mind. He is wise enough not to expose himself but his will is at work and the effectual way to meet it is by spirituality.
Ques Is it those who minister to the Lord and fast who put that man out?
JT If the Holy Spirit is hindered by the activity of the human mind, by human ability relying on study and other things which are only natural, nothing can come out from God’s side. Such a state of things can be overcome only by spiritual power. The letters to Corinth aimed at clearing the way for this.
Ques Do you mean that it should be an exercise to all the rest in the meeting to acquire spiritual power in order that that kind of thing might be forced out?
JT That is the whole point. There is a lack of such exercise amongst us. The temple of God is holy. “If any one corrupt the temple of God, him shall God destroy”. These things can be dealt with only by spiritual power.
Ques Would Peter’s reference to being on the holy mount with the Lord indicate the way we acquire spiritual power?
JT Yes. He saw up there what should obtain in the assembly. After coming down from the mount the disciples were not able to cast out a demon. They came into the power later as we see in Acts. Peter refers to the scene “on the holy mountain” as testifying to this power.
Ques Do you make a difference between going out and putting out?
JT Yes, I do. The place is rendered untenable, on account of spiritual power and holiness, for the one who goes out. Normally the saints listen to a brother who is holy and spiritual in contrast to one relying on his natural ability. The situation at Corinth was a serious one and could only be met by the recognition of the temple of God.
FSM Did the apostle anticipate this when he said in the second chapter of the first epistle, “we speak, not in words taught by human wisdom, but in those taught by the Spirit, communicating spiritual things by spiritual means” (verse 13)? Is it by “spiritual means” that things are maintained?
JT Exactly. In listening to a brother who is holy you are made to feel the importance of what he says. If the brethren are subject, difficulties are easily overcome, but not so where there is a party spirit, because then persons are listened to and supported because they belong to the party. If I am subject, however, I will respect and listen to the brother who is spiritual. Thus I maintain what is proper to the temple of God. Holiness is characteristic both of the temple and of the house — they are holy. The mind is brought in in this connection: I inquire in the temple. The house is more a question of affection, but in the temple the mind is required, so 1 Corinthians 2:16 says, “we have the mind of Christ”. We possess something whereby we can think and speak as He does.
Ques Would the gain of this lead to the development of gift in local meetings?
JT If room is made for the Spirit instead of the working of the natural mind, there will be a ministry to the Lord. It was “as they were ministering to the Lord and fasting, the Holy Spirit said, Separate me now Barnabas and Saul for the work to which I have called them”. That is, after they had served the course there. In connection with Paul’s ministry, the first course was one year at Antioch, the second, eighteen months at Corinth and the third, two years in Ephesus in the school of Tyrannus. These courses would qualify for the assembly, where normally the natural mind cannot work undetected. The temple meets any working of the natural mind; the mind of Christ active in the temple would soon overshadow the natural mind. The apostle had detected what was at Corinth, but the Corinthians had not detected these ministers of Satan, operating on natural lines. In the second epistle Paul says, “having in readiness to avenge all disobedience when your obedience shall have been fulfilled” (chapter 10:6).