EXTRACTS

JT The sequel shows that what God had in mind in the famine was to bring all His people into evidence. There are thousands and thousands of God’s people mixed up with the world, and when things are prosperous they do not think much about God, but go on with the things of this world, then, when pressure comes God uses it to exercise them and they begin to think of Him. There had been reduction in Jacob’s mind, because you will notice in the second proposal that he says, “Buy us a little food”; he would be content with less than hitherto. That is what God is aiming at amongst us—that we should be content with less than what has been customary with us.

AFM You would mean less of temporal food and things in general?

JT We are speaking now of what is external, and how we become ready to accept less than we have hitherto had. Jacob does not use the expression “little” as to the first visit, but in relation to the second one. It is the idea of reduction—God is reducing His people so that they might be cut from their moorings in this world; the more we expand in this world, the more like the world we become. Except we understand and reach to the result of the affliction, we are exposed; we need to see that the more we are reduced outwardly, the more it is open to us to expand inwardly. The apostle says, “Let your heart also expand itself”, 2 Corinthians 6: 13.

AP They were satisfied with a little on their side, but from Joseph’s side they got a great deal.

JT Yes. But do you not think it is important to begin to feel small? If there is a heavy hand upon us, as there is today through this world-wide business depression, it is well to begin to feel small, for God does not intend His people to be big in this world. Smallness in a material sense makes room for God.

J. Taylor (Vol. 16, pp.155, 156)

Now I want to show from the types, which always serve us in ministry, as they are intended, how this element of holiness appears in service; so I turn to the passage in Numbers 31, verse 6. The servant there is Phinehas, the son of Eleazar, the son of Aaron—a worthy example for us, especially the young men. The Lord is calling for you—He has need of you, but remember that He has need of you on His own terms. The ten thousand instructors abroad today enter on service, alas! very largely upon their own terms. Even as to doctrine now, men take orders on their own terms, even avoiding to commit themselves to the truth of the Scriptures although they may formally assent to an article of faith. Modernism—scepticism—is abroad. In it there is not the slightest room made for the element of holiness and for the Spirit of truth.

In speaking about love, dear brethren, we often forget the love of the truth, but it is of the greatest importance. We forget too much that the Holy Spirit is the Spirit of truth—and that the truth is to be loved. The second letter to the Thessalonians, warns against those who “have not received the love of the truth”.

Phinehas stands out as an example for service. He appears here as a tried servant. Earlier he had proved his priesthood in his jealousy for God, and that is really what gives men a place among the people of God. He is concerned with the holiness of God’s people. Numbers 25 records the great exploit of this servant in a crisis, when the enemy was carrying the day and bringing in idolatrous practices. As it is today—the loosest principles are asserted brazenly among the people of God, and not only asserted, but adopted. The doctrine of Balaam has place, “who taught Balak to cast a snare before the sons of Israel, to eat of idol sacrifices and commit fornication”, Revelation 2: 14. It is the doctrine of Balaam. It is looseness—unholiness. Phinehas establishes his right to an everlasting priesthood by an exploit in holiness—by the use of the javelin against this dreadful state of things; and so he is brought forward here. This chapter tells us of the last battle under Moses. Moses is to die after this. A very remarkable thing! He is to have part in this great service first. It is a question of the authority of Christ at the end of the dispensation as I may say. The authority of the Lord Jesus is to be asserted, and this battle is to be marked by it.

J. Taylor (Vol. 39, pp.308, 309)

The book of Job from which we have read is remarkable in relation to the gospel sermons which may be preached from it; indeed, it is intended for that, but also intended to show how a Christian, a legal Christian, an earthly-minded one, a self-occupied one, a proud one after the flesh, may be turned into a praying man, a priest. God styles Job His servant, and if He commits Himself to a man under that title, He will see him through, so that He may exemplify it. If God regards me as a servant and I fail in it, discipline begins; He will institute discipline if I am deflected. Satan is the instrument here, but he is limited in his dealings with the people of God; he never has full sway.

Then there are Job’s three friends, showing the danger of special friendships—with such, we may get a good deal of mutual flattery. Job became eloquent in speaking about his own attainments and qualities, and these three men had ability to do the same, enlarge on their forefathers, belongings, and so on. This may be seen at any time when people are together with natural affinities of one sort or another—men of culture and ancestry. How men and women love that kind of thing! Job says, “But now they that are younger than I have me in derision, whose fathers I would have disdained to set with the dogs of my flock. Yea, whereto should the strength of their hands profit me?”, Job 30: 1, 2. He pours contempt on them now. The band is broken, thank God; for it can do no good.

J. Taylor (Vol. 45, p.121)

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