REVIVAL (1)
REVIVAL (1)
JT What is in mind is revival. We have a prayer in Psalm 85 that the saints might be revived, and in the prophet Habakkuk we have a further prayer that the work of the Lord should be revived. These prayers are applicable today. We always have a tendency to droop, to become cold; so that I thought the Lord would help us to consider the outstanding instances of revival in the Old Testament, and perhaps we may be led to go into the New. So that the thought is to consider Hezekiah first in two readings. The next chapter (30) introduces the passover which he kept. His revival is compared with the time of Solomon, “And there was great joy in Jerusalem; for since the time of Solomon the son of David, king of Israel, there had not been the like in Jerusalem” (verse 26). Then Josiah’s passover — the revival under Josiah — is compared with the days of Samuel in chapter 35: 18: “And there was no passover like to that holden in Israel from the days of Samuel the prophet; neither did all the kings of Israel hold such a passover as Josiah held ...”. That goes back further.
The third allusion is in Nehemiah: the feast of tabernacles in his days goes back to Joshua. These comparisons will help us, and it will be observed that the feast of tabernacles is in remnant times. Nehemiah’s time goes back further by comparison even than these two in 2 Chronicles. The further back we go in comparison the nearer we get to the original thought of God, and the greater evidence there is of true revival, not only in feelings and affections but in principles and truth.
[p. 2] I mention those three because of the comparisons made with them. There are other revivals we may look at with the Lord’s help but this one under Hezekiah is particularly important. It begins with a man of mature years, twenty-five years, when he opened the doors of the house of God, “He, in the first year of his reign, in the first month, opened the doors of the house of Jehovah, and repaired them” (verse 3). Then we shall see as we run down the chapter the development of the truth under his influence and direction, so that the Spirit of God tells us in the last verse of our chapter, “And Hezekiah rejoiced, and all the people, that God had prepared the people; for the thing was done suddenly”. It was a real revival by the grace of God, and though there was not much time to effect everything, yet it was reached.
CHH Do you place these revivals consecutively, the one following the other in our own soul’s history?
JT They should be. The opening of the doors of the house of Jehovah is the first thing, and then the dealing with the evil that had existed, which we get in the succeeding verses. These revivals are very important as applicable at the present time. They are intended to stir us up.
SP Is revival connected with some particular phase of the truth?
JT I think that is right. Some particular phase is stressed in each revival. We can see the house is the prominent thing here.
JW It says, “And he did what was right in the sight of Jehovah”. Would that be the moral basis for the movement seen in this chapter?
JT Quite so, “And he did what was right in the sight of Jehovah, according to all that David his father had done”. There is a standard mentioned, that is the principle, there is always a standard in mind. We may thank God for any outstanding servants we can allude to who have gone, but of course the great standard is [p. 3] Christ. There is nothing less in the mind of God at anytime than Christ.
AHP These revivals are not based upon the need of men, the low level of man’s need, but on what is according to God, starting at the higher point.
JT Revivals in the history of christendom are not to be classed under the headings of these the Scriptures allude to; such usually refer to great activity in evangelical work. But what you observe here is that the principles governing the work, the right standard, is to be in mind from the start. It says in verse 25, “And he set the Levites in the house of Jehovah with cymbals, with lutes, and with harps, according to the commandment of David, and of Gad the king’s seer, and of Nathan the prophet”. They have the higher standard in mind; that is a matter to be kept before us. The word ‘revival’ is common; many activities might be alluded to under that name but they do not fit here at all. Revival today according to God must involve the assembly, and Christ as Head of it.
Ques Is there not importance in the fact that it gives his mother’s name, Abijah? The previous chapter closes with, “And Hezekiah his son reigned in his stead”, and this chapter begins with the mother’s side.
JT You get that frequently in the histories of these kings. In order to have a right product you must not only have a right father but a right mother. That principle is set out in Genesis, the principle of a right father and a right mother, so as to have a wholly right seed. We have what is partial, and even mongrel, like Ishmael, but a wholly right seed is in mind in the things of God, so that Genesis not only provides the patriarchs but the sisterhood too; it supplies suitable wives and mothers. I suppose that is the suggestion in the mother’s name being mentioned here, so that it says in verse 2, “And he did what was right in the sight of Jehovah, according to all that David his father had done”.
JWD You get the allusion to David in connection with Philadelphia. I was wondering whether the thought of Hezekiah’s reigning referred to the dispensation of God and sovereignty in regard to the period of revival.
JT That opens up an instructive line of thought. It is remarkable how David is introduced in connection with the gospels. Matthew had in mind the assembly, and introduces David at once — “Book of the generation of Jesus Christ, Son of David, Son of Abraham”. Paul brings him in in connection with the gospel in Romans, and Timothy is reminded of it in 2 Timothy 2: 8: “Remember Jesus Christ raised from among the dead, of the seed of David”, a very striking matter in remnant times. Then in the address to Philadelphia, which of course alludes to the remnant times in our dispensation, it is “He that has the key of David”; and when He finally addresses Himself to the churches in the close of Revelation, the Lord says, “I am the root and offspring of David”, Revelation 22: 16.
So that I think in Hezekiah’s connection with David here we see that David is the standard thought. We have the suggestion of what is best spiritually; David represents what is best, most refined spiritually. In a revival God would have that before Him, not merely what may accrue to men but what will accrue to God. David is the leader in the service of God in the Old Testament, the sweet psalmist of Israel.
CHH What is the distinction between Joshua’s line and David’s?
JT Joshua goes back further; it is earlier. But there is nothing really higher in quality than what we get in David. The comparison here in our section is with Solomon, as already remarked, it is “since the time of Solomon the son of David”. Joshua’s spiritual power is not, I think, in relation to the kingdom.
[p. 5] Moses represents that side — spiritual power in the kingdom in the way of authority and rule. Joshua is Christ known inwardly, that is, the power by which we enter on our inheritance, our heavenly position.
SMcC Is it helpful to see the lead that Hezekiah gives in clothing what is levitical with the peculiar dignity he does, as in verse 11: “My sons, be not now negligent; for Jehovah has chosen you to stand before him, to do service unto him, and to be his ministers and incense-burners”?
JT Yes, that passage indicates that he is exercising his proper function as king. The first book of Samuel shows that the priesthood was henceforth to be subservient to the king and Hezekiah exercises that prerogative. He speaks in a fatherly way to the Levites. It would be the Spirit of Christ in authority amongst us in revival, in whatever way that may be shown. To stir up the Levites, he calls them “My sons”; it is a fatherly thought. As a king he is a young man, but he, as a king, represents the authority of Christ. He exercises his functions in that way, to stir up the Levites, that is the point; to get the Levites moving spiritually he gives them their highest place. “For Jehovah has chosen you to stand before him, to do service unto him, and to be his ministers and incense-burners”. It is well in stirring up people to remind them of their dignity, there is an incentive in that to move in true dignity. He had already called them to attention in verse 4: “And he brought in the priests and the Levites, and gathered them into the open place eastward”. They are to be lectured; it was, so to speak, the Spirit of God calling on the brethren for in a certain aspect there has been lethargy. “He brought in the priests and the Levites, and gathered them into the open place eastward; and he said to them, Hear me, ye Levites: hallow yourselves now, and hallow the house [p. 6] of Jehovah the God of your fathers, and carry forth the filthiness out of the sanctuary”. And then he acknowledges the guilt that had preceded, and in verse 11 he calls them his sons and addresses them in their dignity; he shows what their proper function is, positive service God-ward, “ministers and incense-burners”. Verses 3 to 11 contain an appeal to us at the present time. It seems to me that each of us should take it to heart as to himself, his house and his local position, as to where he has been and as to where he is in regard to all this, and whether there is not a voice to us in this scripture. They are addressed by the king as sons, and their dignity is fully owned. The thing is to exercise what we are called into, what we are as called into the service of God.
FRA Would the thought of eastward suggest the coming in of the Lord? He opened the doors and then they gathered in the open place eastward. Conditions have to be suitable to His coming in.
JT I think so, there is always a hopeful outlook. We are likely to be doleful and say there is no hope, but the eastward direction is hopeful; it suggests hopefulness. There is plenty of scope, he “gathered them into the open place”, and gave them the suggestion of liberty and room.
JB Would Peter in chapter 3 of the second epistle have revival in his mind in saying, “I stir up, in the way of putting you in remembrance, your pure mind, to be mindful of the words spoken before by the holy prophets”, and he goes on in connection with the day of the Lord and their waiting?
JT I think stirring up their pure minds could take that character, ‘Stirring up’ is a good thought, but the thing is not to stir up what is impure. It is pure minds. I think it would have the bearing [p. 7] of a revival.
JRH You were speaking of David setting forth the standard. It says that Hezekiah “opened the doors of the house of Jehovah”. Would that have reference to the key of David? Would that come in there?
JT Yes, it is a question of the right to do it. The Lord has a right. The word to Philadelphia in Revelation 3: 7 is, “And to the angel of the assembly in Philadelphia write: These things saith the holy, the true; he that has the key of David, he who opens and no one shall shut, and shuts and no one shall open”. I think it involves the right of Christ. Christendom had come under foreign authority and influence; if we go back to the Reformation. Rome had the key of everything except the Eastern church, and that had become dead. The Lord did much in the Reformation, but there was not much opening in it for what was positive. The key of David refers to the right to open up things in the way of what is positive. The allusion would be to what has happened in that spiritual initiative has been taken out of the hand of Rome, and all that goes with it has lost its place — not in an official way but in a spiritual way. There has been complete release from that influence. The Lord has come in and opened up things to us; there is an entrance into those things and it continues now as much as ever. The Lord continues things as He opens up the doors to us, that is what is in mind. Hezekiah did that, he opened the doors of the house of Jehovah and repaired them; he exercised the right that belonged to him. It is a question of the Lord’s authority, a right to open and no one shall shut, “Behold, I have set before thee an opened door, which no one can shut”. It is a very encouraging thought, so that it looks as though the Lord will keep the doors open for us.
AHP When local difficulties arise the suggestion is sometimes made to close up the meeting. I was [p. 8] wondering whether this scripture, in conjunction with the one suggested in Revelation, might afford to us the procedure by which the door should be kept open for the Lord and His service.
JT Yes; it is the holy and true One that opens. We know how much has been opened up externally by imitation, leading nowhere except toward the world; but there is only One who opens up these things, and He opens with the key of David. It refers to what is most exalted and refined spiritually, the service of God and all that goes with it.
CHH The previous king introduced foreign elements into the worship of Jehovah, but in this chapter they judge that and definitely name it as being evil.
JT Quite so. He not only introduced idolatrous elements, but we are told in verse 19 of “the vessels that king Ahaz in his reign cast away in his transgression”. That is, he would cast away what is of God as profane. There is much of that. But these vessels are now restored, and that is the sort of thing going on today.
JWD Would 2 Timothy be rather the rallying of what is priestly and levitical in the brethren, and the opening of the doors be more the Corinthian epistles?
JT The rallying of the priestly elements would be 2 Timothy and the introduction of David there is striking. That epistle opens up everything to us; it is the avenue of all that is of God. It is, I believe, a sort of charter given to us that we may fall back upon. Any one person has that mandate; he does not need to wait for anyone else; any true believer in Christ is not required to wait for anyone else, for he can release himself in separating from vessels to dishonour, and then “pursue righteousness, faith, love, peace, with those that call upon the Lord out of a pure heart”. I believe the door is open in that way.
[p. 9] All that we have in 1 and 2 Corinthians and all that we have noted is available to us. So Hezekiah here renders a wonderful service in opening the doors and repairing them that there may be access to the things of God. But there may be access and yet much repair needed; even now there are a lot of things held that need correction, and access to the things of God is hindered because of these conditions.
EGMcA Is individual exercise expressed in Hezekiah in verse 10? Particularly in verse 5 he gathers the priests and Levites to face the situation found in the temple, so that the individual exercise moves out to take in the whole company in revival.
JT That is the way the passage stands. The first thought is in bringing the Levites to the open place. It is authoritative; it is the king that is doing it; he has the right to do it according to 1 Samuel. Now that he has delivered his message to them in the open place as to the uncleanness of the conditions, he comes back to the thought of positive service, and it is there he tells us what is in his heart. You want to get what God has put into some brother’s heart who has a care, some brother who has the lead. Some brother has a secret understanding with God, but in carrying that out he may have trouble. Hezekiah told them what was in his heart; it was “to make a covenant with Jehovah the God of Israel, that his fierce anger may turn away from us” (verse 10). And then he calls the Levites out, “My sons, be not now negligent; for Jehovah has chosen you to stand before him, to do service unto him, and to be his ministers and incense-burners”. That is a beautiful appeal to us, recognising the dignity of the Levites, calling them sons, touching our affections. See what you are called into! It seems to me that this is a great appeal to us. You can see the course he takes here, the course that is needed now — cleansing, and repairing what is out of the way, and [p. 10] then the positive side, the Levites fully owned in their dignity. What a wonderful thing is opened up to us, “ministers and incense-burners” to Jehovah!
SP Even though Hezekiah gives the lead, the germ is there to respond to the lead. And then in verse 15 the movement is from them: “And they gathered their brethren, and hallowed themselves, and came, according to the commandment of the king by the words of Jehovah, to cleanse the house of Jehovah”.
JT Yes, that is good. One man cannot make a revival, though he may lead in it. More than one man is needed. You can see that Hezekiah had an understanding with God in his heart. But then in the next section it says, “Then the Levites rose up”. (verse 12), and then their names are given, which is important. It is well to read all these names, because if the Spirit of God has taken pains to write down a man’s name it is well to read it. These names have been read in our hearing and there is a goodly number of them. It says in verses 15 - 17, “And they gathered their brethren, and hallowed themselves, and came, according to the commandment of the king by the words of Jehovah, to cleanse the house of Jehovah. And the priests went into the inner part of the house of Jehovah to cleanse it, and carried forth all the uncleanness that they found in the temple of Jehovah, into the court of the house of Jehovah. And the Levites took it to carry it forth into the brook Kidron. And they began on the first of the first month to hallow, and on the eighth day of the month they came to the porch of Jehovah; and they hallowed the house of Jehovah eight days; and on the sixteenth day of the first month they made an end”. It seems to me that is very fine. The matter is finished. There are external things, but then there are the inner things that have to be dealt with, that is, things that are professedly nearer to God, that [p. 11] might be concealed; because with many of us as gifted men or even in the place of spiritual men there are things that cannot be seen; but priestly intelligence understands and they come to the inner part to deal with all that, and it is carried outside; and then it is brought to what suggests the death of the Lord Jesus, the judgment of God, in the brook Kidron.
HB What would you say as to the Levites hallowing themselves first before hallowing the house of Jehovah?
JT You can see that one has to be hallowed himself before he can help the saints. That is what I believe is the force of the Lord saying that He is the holy and the true. “Holiness becometh thy house”, Psalm 93: 5. If any one seeks to help others he must be holy himself.
JWD I suppose this goes far beyond what is merely local: the house of Jehovah governs everywhere. One in priestly service can move in any local assembly really.
JT There is only one house. The word ‘house’ in this sense is never plural, it is always singular. There are many assemblies and subdivisions, many local assemblies, but only one house.
JWD It is in mind here to make a covenant which would involve the saints everywhere.
JT So that Paul says, “And thus I ordain in all the assemblies”, 1 Corinthians 7: 17. There are not different methods or customs, we are all governed by the same principles and methods.
Ques Are there two activities in action here, one the taking out the evil and the other the bringing back of the clean vessels?
JT That is important, undoing what Ahaz had done. “And all the vessels that king Ahaz in his reign cast away in his transgression have we prepared [p. 12] and hallowed, and behold, they are before the altar of Jehovah”. It seems to me that this is an important matter, certain ones had been cast away by a previous administration, an evil one, indeed an idolatrous one, but these vessels are now secured. We cannot afford to lose them. The priests are mentioned first in verse 4; and then in verse 16 in the cleansing of the house in the first service depicted, it says, “And the priests went into the inner part of the house of Jehovah to cleanse it, and carried forth all the uncleanness that they found in the temple of Jehovah, into the court of the house of Jehovah”. It seems to me that they are governed rightly as regards everything. They are the ones who have the full thought, they go into the inner part of the house. The inner part today would apply to brethren who are recognised as leaders, who might conceal things better than others, but priestly intelligence can detect them. These evils may pass unnoticed, but the priestly element, it seems to me, deals with that point, so that what is inner, what is more obscure, is discovered and dealt with. “And the Levites took it to carry it forth into the brook Kidron”, they understand their work. The priest, of course, comes first; it is the priests and Levites. In Deuteronomy and Joshua there is not much distinction between the priests and Levites, but the priests come first, the Levites are subservient to the priests. It works out here that the priestly discernment deals with this inner uncleanness; they carry it out to the court. It is where it can be seen by anybody. The Levites then come in and they deal with it, which would mean, I suppose, that the Levites, perhaps by a word of ministry, a rebuke, or an exhortation, would put the thing where it belonged. This thing can only be dealt with by the application of the death of Christ; the death of Christ would be alluded to in the brook.
[p. 13] Ques Is Paul an instance of one who is not going to be deterred by the prominence of the brother in question? Paul withstood Peter to the face. He is priestly, the matter is brought to an issue.
JT That helps. The structure of 1 and 2 Corinthians would indicate that Paul discerned that the real difficulty at Corinth was with the leaders. He immediately says in chapter 1, “There are strifes among you. But I speak of this, that each of you says, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ”, meaning that there were local leaders. He does not name them, he leaves that and goes on to other things; but in the second epistle he goes back to it with power and he says, “Having in readiness to avenge all disobedience when your obedience shall have been fulfilled”, 2 Corinthians 10: 6. He wanted to get the mass of the brethren right, but he would deal with those leaders. I believe that is the priestly side here; the priest went into the inner part and brought the thing out. Nobody probably suspected that evil had gone so far in, but the priest did and brought it out into the open place.
JWD Would these inner things be defective doctrine?
JT They might be, or bad principles probably. We have had to deal with such; in fact they have constantly to be dealt with, things that have been carried down for years by persons who can conceal them. They will not bring them out. Ordinarily they are concealed, but the priestly element discerns them and puts the finger upon them.
EGMcA Would you say that the priests coming into the inner part of the temple would indicate the consciousness that something is wrong before God, and the movement would come from the affections [p. 14] God-ward; and then it works down to the Levites and into the ministry?
JT I think that is right. There is a great deal that passes because men have had a standing, the anointing has been there; they have had a place and they are not suspected, and they are clever enough to conceal the things. But priestly discernment puts its finger upon the evil and it is exposed. The Lord has done much of that for us.
JRH How would you explain what is set out in verse 34. “Only the priests were too few ... for the Levites were more upright in heart to hallow themselves than the priests”?
JT “The priests were too few, and they could not flay all the burnt-offerings; therefore their brethren the Levites helped them, until the work was ended, and until the priests had hallowed themselves; for the Levites were more upright in heart to hallow themselves than the priests”. That would not set aside the order of the truth, that the priest comes first; even although he may not be hallowed as a Levite, yet he has more inwardly than the Levite has, because it is the same person, you know. I may be hallowed in regard of my service, and be able to give out a good deal to the brethren, but I may be neglecting the priestly side. But even so, as a priest I know more than I do as a Levite. The priesthood refers to what is more spiritual.
GAT Say a word as to why very often evil is allowed to remain amongst us for a long time. What is the secret of that?
JT I have particular instances in mind. It is because of a person of established reputation; he is inside and people think he could not be wrong. And as far as you know, perhaps, he has not said anything to you that is wrong. He would be wise enough not to say it to you, but it is there, and he has said it and [p. 15] done it and others know. The idea is that the priest discerns it. I believe the continuance of things that are wrong for a long time is largely because they are sheltered by such persons, persons of reputation. The Lord sees to it in time that the thing is exposed, being brought out into the open place as it says in verse 16: “Carried forth ... into the court”. I believe that means the things are public; they are no longer secret. It is a very remarkable thing that it is in the inner part, nearer to God, where the evil is; and it is the reputation of the persons who hold it that gives it this place.
GAT Would you say there are times when rather than bring in trouble by bringing the question up, we are weak; and instead of going inside and going to the bottom of the question we would rather leave it?
JT I am sure that is right. There is much that goes on amongst brethren with us that is not open. For instance, I know a place where the box was nailed to the outside of the door; it was said to have been there for fifty years. That is an open thing, everybody could see it, but it was allowed just because someone of importance had recognised it. There are many things like that, allowed to continue because we are just careless about them. They have suited a previous generation and they will suit ours, I believe what is here is inside, not what is open; when it is in the court it is open.
Rem In 1 Samuel 21, Doeg the Edomite was in there; Saul allowed him in.
JT David said he saw him there; he knew he was there and would do harm. David discerned him but others did not.
SMcC Do you think the reason why we are deceived so much in regard of such persons is because we take things too casually? Whatever is said or [p. 16] ministered, it may be in conversation, is all taken casually; we recognise the brother and whatever place he may have ostensibly.
JT I am sure that is right; persons have carried along a sort of reputation amongst us and the rank and file of the brethren do not discern anything out of the way. Saints are suffering from it everywhere. The evil is there. They may not be intelligent about it but the priestly element discerns this sort of thing, and brings it out so that everyone can see it.
JB Nehemiah is concerned before God about those who had come in in relation to the priesthood.
JT Quite so.
Ques Would you confine this to doctrine only?
JT Doctrine or wrong principles.
Ques I was thinking one might have a prominent place and the priestly element might discern from his walk that he is not in accordance with his ministry.
JT Yes; people can maintain a certain saintly attitude. This sanctified monkish idea is very old; it has entered into the whole clerical system. Christendom has wholly imbibed it and is permeated by it. Persons put on a sanctified appearance that carries weight with the rank and file and the evil is not discerned. That comes into our own position too. A man might have a reputation for being a saintly man for years and years and that goes a long way with people; but underneath there is what is damaging to the saints. The priests bring that out so that all can see it, and the Levites begin to operate; they carry everything out to the brook Kidron which is the death of Christ. Everything must be dealt with on that principle.
EP Does the principle of the Levite bring in the thought that the saints should get the full value of it? The second epistle to the Corinthians goes further than the first [p. 17] epistle.
JT The general condition of the brethren was being affected. The apostle in the second letter in a remarkable way carries the brethren with him in what he is saying. He finally is able to speak out plainly about their leaders; had he done that in his first epistle, he might have stumbled a lot of people. He brought the people round to the truth, then he dealt with the leaders.
JWD In 2 Corinthians 11 he says, “Such are false apostles, deceitful workers”. This kind of evil undermined what was apostolic, yet was covered by what seemed to be almost apostolic.
JT “And it is not wonderful, for Satan himself transforms himself into an angel of light” (verse 14); things are covered by an exterior.
JWD “Whose end shall be according to their works” (verse 15).
JT Quite so.
Rem This kind of leader sometimes influences the assembly in a wrong way to get the assembly to carry out his will and not the mind of God.
JT That is right, but it is an important thing that the assembly stands in its own place. We are apt to make it a vest pocket matter, and use it for all kinds of purposes. It has a great place of dignity down here and no man should sway it or use it for his own ends.
AHP Do you think it is wise to be alert to the priestly sensibilities of the brethren rather than to what is merely ministerial? Priestly sensibilities would discern something that might be passed by in ministry.
JT That is right; and we are all apt to be governed by personal feelings in the things of God — the most baneful thing I know of, personal preference; whereas the priesthood is independent of all that, set up in spiritual power; that is the principle [p. 18] of it, I believe that is the sense in which it should be seen here. They go into the inner matter, they deal with it, and bring it out into the court and there it is.
Rem So verse 20 seems to help in that way, that the princes are brought in after the priests do their work. Attention is called to the rulers as if the responsible element can never do anything right until this other matter is dealt with.
JT Quite right. Take for instance in the so-called Glanton affair, it took a good while before the priests discerned the thing. The Levites were not clear about it; some of the best-known brethren went against the truth in those days. But it was finally discerned and brought out; the principle was brought out and there it is. And then the Levites — what a remarkable amount of ministry we have had brought out ever since on that point! The Levites dealt with it, the Lord has gifted them to apply the death of Christ to all these things. The principle brought out then is now established.
To go on in the chapter, verse 20 refers to the king and the princes; that is more spiritual, what you may call the great spiritual lead that God would always give in these circumstances. “And Hezekiah the king arose early, and gathered the princes of the city, and went up to the house of Jehovah. And they brought seven bullocks, and seven rams, and seven lambs, and seven he-goats for a sin-offering for the kingdom, and for the sanctuary, and for Judah. And he commanded the priests the sons of Aaron to offer them upon the altar of Jehovah”. Now notice that, the number seven there; and then in verse 31 it says, “Hezekiah answered and said, Now ye have consecrated yourselves to Jehovah, come near and bring sacrifices and thank-offerings into the house of the Lord. And the congregation brought in sacrifices and thank-offerings; and as many as were of a willing heart, burnt-offerings”.
[p. 19] That is, the people were brought into it, “And the number of the burnt-offerings, which the congregation brought, was seventy bullocks, a hundred rams, two hundred lambs, all these were for a burnt-offering to Jehovah. And the consecrated things were six hundred oxen and three thousand sheep”. Now the brethren will notice that it is the great general result amongst the saints, the embodiment of it; but the king and the princes, which refers to spiritual lead given in the movement, render what is due to God; they know what is due to God. Before you get the great congregation in the thing you get a spiritual lead, brethren who know what is suitable to God. In verses 21 and 22, it says, “And he commanded the priests the sons of Aaron to offer them upon the altar of Jehovah. And they slaughtered the bullocks, and the priests received the blood, and sprinkled it on the altar; and they slaughtered the rams, and sprinkled the blood on the altar, and they slaughtered the lambs, and sprinkled the blood on the altar”. This is all the burnt-offering. Then in verses 23 and 24 is the sin-offering: “And they brought near the he-goats of the sin-offering before the king and the congregation; and they laid their hands upon them. And the priests slaughtered them, and they made purification for sin with their blood upon the altar, to make an atonement for all Israel; because for all Israel, said the king, is the burnt-offering and the sin-offering”. Now that is important to understand in a revival, that God will give a spiritual lead; that is what I think is meant by the king and the princes. It means persons of spiritual understanding and wealth and they apply measure and weight. It is not a question of how much I can give, but of what is suitable. A leader always understands what is suitable, and he confines himself to what is suitable to God. The idea of measure is very important in this chapter, governed by [p. 20] the number seven.
EGMcA What would the four different kinds of animals represent?
JT First you have the seven bullocks, then seven rams, and then seven lambs; these all refer to the burnt-offering. A bullock is something large; there is no question about this offering alluding to a person who has got spiritual wealth, he is thinking of what is for God. Rams allude to what is mature, and to the progenitive idea; we get the thought I suppose in the ram caught by the horns in a thicket. It is the progenitive idea as well as the mature idea; it is the great thought of God that there is to be a continuation of this. Lambs allude to what is intrinsic and precious. All this is coming out in spiritual leadership; you will find that a man who knows God, whom God is using, loves to speak of the intrinsic preciousness of Christ. He knows also that it is going to continue, it is not going to die out; I believe the ram brings that out, and the lamb is the intrinsic preciousness of Christ. The seven goats refer to Christ’s sin-bearing, that is the idea in the goat: “Who himself bore our sins in his body on the tree”, 1 Peter 2: 24. You have a wonderful thought of Christ here in these four kinds of creatures. And then the service begins in verse 25: “And he set the Levites in the house of Jehovah with cymbals, with lutes, and with harps, according to the commandment of David, and of Gad the king’s seer, and of Nathan the prophet; for the commandment was of Jehovah through his prophets. And the Levites stood with the instruments of David, and the priests with the trumpets. And Hezekiah commanded to offer up the burnt-offering on the altar. And at the moment the burnt-offering began, the song of Jehovah began, and the trumpets, accompanied by the instruments of David king of Israel. And all the congregation worshipped”. A wonderful scene this!
[p. 21] Ques The headship of Christ, you would say, is seen throughout the chapter in Hezekiah?
JT I think so, that runs through it, I think we ought to notice now that the Lord is helping us in prophetic ministry; it comes in here in a striking manner. David would represent the highest spiritual thought in the service of God; but the two prophets mentioned, Gad and Nathan, are remarkable, I believe calling attention to the service that is rendered by prophetic ministry today in relation to the service of God.
CHH Would that be seen in Ezra’s day? The building prospered under the ministry of the prophets, Haggai and Zechariah.
JT That is an excellent illustration of this. I think the chapter is striking in this matter of prophecy. The Lord is blessing the brethren in all parts of the world as to this thought. These remarkable prophets, Gad and Nathan, were peculiarly associated with David, and they are brought in here. Why did Hezekiah bring them in here? It is I think to remind us that this revival touches the highest point in the service of God. So the king says, Now offer the burnt-offering; and as the burnt-offering began the song began. God is getting His portion, not only from the odour of the offering, but from the sweet music of the singers.
JWD So it says in the last clause of verse 25, “For the commandment was of Jehovah through his prophets”; and then in verse 27, “Hezekiah commanded to offer up the burnt-offering on the altar”.
JT The prophets first, then the king is exercising his own function. I suppose it would be the authority of Christ today by the Spirit. Royalty reigns, his authority enters into all these matters; but the dignified matter of the prophets ought to be noted, how the authority of God comes in through the prophetic ministry as it comes in through Christ as Lord.
[p. 22] Ques Is that linked on with 1 Corinthians 14? Would the prophetic word have a bearing on conditions locally, bringing in worship?
JT That is what happens immediately if a man comes under the influence of prophetic ministry; the secrets of his heart are made manifest and he falls down. The matter is so clear that all the brethren are brought into it. An unbeliever coming into this is judged of all and he falls down and worships God and he reports that God is among you of a truth.
Ques So these prophetic meetings would be available to bring in the mind of the Lord in relation to any matter that comes up in a locality? It may not be reached in a care meeting, but possibly in a meeting for prophetic ministry.
JT You often find that. The prophetic ministry in the power of the Spirit carries your conscience, that that is the mind of God on this matter.
CHH Would a prophetic meeting be helped by singing more hymns, combining more hymns with the prophetic word?
JT If they are in power. In some places the brethren sing at the care meeting. I have no difficulty about that if the thing is in power; it promotes good feelings. Hezekiah is concerned about the song. In verse 27, “Hezekiah commanded to offer up the burnt-offering on the altar. And at the moment the burnt-offering began, the song of Jehovah began, and the trumpets, accompanied by the instruments of David king of Israel”. He is controlling the thing authoritatively, it is offered up on the altar where it should be. “And all the congregation worshipped, and the singers sang, and the trumpeters sounded, all the time until the burnt-offering was finished. And when they had ended offering the burnt-offering, the king and all that were present with him bowed themselves and worshipped. And king Hezekiah and the princes commanded the Levites to sing [p. 23] praise to Jehovah with the words of David and of Asaph the seer. And they sang praises with gladness, and bowed their heads and worshipped”. We have another name here, Asaph; he is particularly a singer and a psalm writer as David is, “And they sang praises with gladness, and bowed their heads and worshipped”.
JB Often on Lord’s day morning we have very little singing. I wonder if this would help us in connection with singing on the Lord’s day morning?
JT Well now, that is what one has been impressed with recently, that the song of the Lord is very restricted; it has become very restricted. We have a hymn at the beginning of our meeting and then perhaps there is nothing further to the Lord Jesus in the way of singing. There may be a hymn after the breaking of bread, and then one or two perhaps to the Father. But I think what you say is suggestive, there ought to be more, not simply the use of hymns literally but in spiritual power, and not only the words but the tunes as well, because tunes have a great deal to do with the usefulness of the hymns. I believe the Lord personally has been left out too much in the service of song. We are inclined to go immediately to the Father after the breaking of bread whereas we should go on to the mutual and reciprocal exchange of affection between Christ and the assembly; there are hymns suitable for that which ought to be used.
SP In verse 26 the Levites stood with the instruments of David, and the priests with the trumpets; “And at the moment the burnt-offering began, the song of Jehovah began, and the trumpets, accompanied by the instruments of David king of Israel”.
JT That would show that the priests came in in their place; they came first there. The Levites stood with the instruments of David and the priests with the trumpets. They stood, they are not using them yet,
[p. 24] they are ready for the service as soon as Hezekiah commanded to offer the burnt-offering on the altar.
SP I was wondering what is suggested in the blending of the trumpets and the instruments of David.
JT I think the point is to bring out the service of the priests. The trumpet of course is more distinctive, and not so musical. The instruments of David would be peculiarly musical, but the trumpets are more spiritual authority in the priests. So in the service of God as we have it, you feel that a young brother would be wise to wait for a lead rather than to give a lead. Not indeed that they may not give a lead spiritually, because very often a young brother gives a touch that carries the whole position; but I think there ought to be constant concern as to the priestly side. The priestly side refers to spiritual formation, so that they are all in line for the service. The Levites stood and the priests stood and as soon as the burnt-offering began the trumpets began. The priestly side comes first.
EP Would the trumpet keep it up to pitch? The instruments of David would be more the stringed instruments.
JT I think they refer to the higher tone of the service, the higher feelings of the brethren. Suppose you were at Troas; you sit among the brethren and if Paul were there you would feel, I think I will wait for Paul. Paul got up and he discoursed for a long time. Why did he do that? If a young brother got up and did that the brethren would say, It is quite out of order. But Paul’s word is the thing needed at the moment. I believe that is what the service of the priest means; there is no doubt about it, the trumpet is easily heard.
JWD Do you not think all the brethren at Troas would not only like to hear the trumpet in regard to the breaking of bread, but to hear such a servant as Paul giving thanks to the [p. 25] Father?
JT I should be very sorry if I were in a meeting with Paul and he did not get an opportunity to speak to God, I should like to give him an opportunity to speak to God.
CHH Is the trumpet associated with the rapture, the ascent spiritually?
JT The trump of God, quite so.
JRH At the end of verse 29 evidently a very high note is reached in worship. But in verse 30 “king Hezekiah and the princes commanded the Levites to sing praise to Jehovah with the words of David, and of Asaph the seer”. And after that “they sang praises with gladness, and bowed their heads and worshipped”. Would you not say the worship there reached a higher note? Would that give room for a word as giving a stimulus to a still higher move?
JT It looks that way. It is remarkable the distinction made there between the end of verse 29 where “The king and all that were present with him bowed themselves and worshipped”, and verse 30 where “king Hezekiah and the princes commanded the Levites to sing praise to Jehovah with the words of David, and of Asaph the seer”. It is entirely an authoritative spiritual matter. They commanded the Levites to sing praise to Jehovah with the words of David, not only with the instruments of David, but with the words of David and Asaph. The whole of the first book of Psalms you might say is David’s, and two-thirds of the third book is Asaph’s. So we are now concerned about words; not the music, but the actual hymns that are given out; not only the instruments of David, but the words have to be noted here, “The words of David, and of Asaph the seer. And they sang praises with gladness, and bowed their heads and worshipped”. The Levites here “bowed their heads and worshipped”, it is a most exalted side of the position. At the end of verse 29 “The king and all that were present with him ... worshipped”, that is the whole meeting, you might say; but verse 30 is a higher side of the position; the Levites under the direction of the king are using certain words. It is not only the tune, but what kind of words do you use? What kind of hymns do you choose? What are the actual things said? Do you use the best? David and Asaph represent the best of the book of Psalms in that sense.
EGMcA Would verse 27 indicate the spiritual condition of a meeting? In verse 28, “And all the congregation worshipped, and the singers sang, and the trumpeters sounded, all the time until the burnt-offering was finished”. As a result of this we have these heights of worship and praise to God.
JT I think so. We are moving up. Verse 30 goes beyond because it says, “They sang praises with gladness, and bowed their heads and worshipped”, as if what is going on deepens the feelings God-ward.
TW In relation to revival in any locality, do you not think you would look for these elements in it, king, princes, priests and Levites, prophets and people?
JT That is where things are worked out. We have spoken of the assembly in the universal aspect of the house, but the actual working out of administrative service is in localities.
CT Why is the word ‘gladness’ added in that verse?
JT Gladness is a great matter. We shall see more of it as we go on because we get it in the last verse: “And Hezekiah rejoiced, and all the people, that God had prepared the people”. It is one of the finest elements, there is real stimulation in it. Gladness and joy amongst us — there is real testimony in that! Persons are affected in a joyful way.