The Son in Authority, Liberty and Priesthood - by JT, Sr.

THE SON IN AUTHORITY, LIBERTY AND PRIESTHOOD

Colossians 1:12,13; John 8:34 - 36; Hebrews 7:28

J.T. What is in mind is to show how the Son of God is in His kingdom, then in the house, and then as priest particularly. We have a peculiar feature of the kingdom alluded to in Colossians, the kingdom of the Son of the Father's love. What is in mind is that we may see the peculiar influence of Christ in the kingdom as seen in this passage. There is authority in it, but qualified by the relation in which the One is who exercises the authority. The kingdom of God is presented under many designations; this is peculiarly attractive and the intent is that we might see, as coming under the rule of Christ as the Son, how we are secured in affections. The subjection is not arbitrary, but, as coming through such a relationship, it is intended to affect us, bearing on the spirit of sonship. So that we may consider the kingdom first, and then the house, and finally the priesthood; in all these positions and functions the Lord influences us, not in the way of subjugation, but in the promotion of affection, so that the word is, "Giving thanks to the Father, who has made us fit for sharing the portion of the saints in light, who has delivered us from the authority of darkness, and translated us into the kingdom of the Son of his love". It is the action of the Father, but the rule is in the hands of the Son of His love.

A.E.L. Does that correspond with John 3:35 "The Father loveth the Son, and hath given all things into his hand"?

J.T. I think it does -- "all things" would include the kingdom. The administration of the kingdom is perhaps as important as any of the features of Christ's administration.

Ques. Is it in keeping with David, who bowed the hearts of the men of Judah as one man?

J.T. You mean that David, in his communications to the men of Judah, appealed to their affections.

Ques. I thought it was that kind of authority -- is that so?

J.T. Quite so, and it was intended to be foreshadowed in Solomon more particularly, who was the son of his father's love; his word in the book of Proverbs to us is usually on the line of affection. Arbitrary means or measures have to be taken, of course: David represents that side more, for his ministry was subjugation, not extirpation but subjugation. Joshua's ministry was rather to extirpate the inhabitants of the land, denoting evil principles or evil spirits; nothing but the most arbitrary measures would meet that part of the service.

W.C. Would you say why fitness for the inheritance precedes the reference to the kingdom of the Son of His love?

J.T. As if the Father's work is needed to make us amenable to the beautiful administration of authority in the Son. Initially we need perhaps what is more arbitrary, so we have the kingdom of heaven and the kingdom of God, but for the kingdom of the Son of the Father's love to be effective certain preparatory operations from the Father seem to be required.

M.T. Is the thing seen in pattern on the mount of transfiguration: the Father's voice, "This is my beloved Son: hear him", Mark 9:7, Luke 9:35 and Moses and Elias being there in every sense equal to it, but the disciples perhaps having something else to learn?

J.T. I think that is good. The three disciples were taken up to see the Son of man coming in His kingdom, as it is in Matthew, or the kingdom of God come in power, as in Mark, or the kingdom of God simply, as in Luke -- but what they saw and heard implied the kingdom of the Son of the Father's love.

Ques. Would the kingdom spoken of here bring us into the gain of the assembly, the way in which He is known in the assembly?

J.T. Well, the bearing of it is formation in us accompanying authority, affection allied with authority; the affections of the Son and all that enters into the relation of the Son, particularly the form of expression here -- the Son of the Father's love. The Son of the Father's love would mean the Son as apprehended in the different expressions of fatherly affection towards Him, which we have suggested at the banks of the Jordan and in such statements as the one which has just been referred to, "The Father loveth the Son".  John 3:35.

M.P. What does "Has made us fit" involve? Is it a question of what is effected in the work of Christ, or of the Father's operations towards us in grace?

J.T. "Giving thanks to the Father, who has made us fit for sharing the portion of the saints in light". It is the Father's operations evidently, He has the Son in His mind. David, I think, helps; indeed, coming down and beginning with Abraham, we have indicated in type how the Father had the Son in mind. The journey to the land of Moriah on the part of Abraham and Isaac brings out the beautiful relations between the father and the son; the inter-change of thought between them brings out the relations and mutual affections that were there. Redemption in type accomplished as in Genes, then we have Abraham's exercise as to Isaac and the wife. Then we have between Jacob and Joseph also the relations and affections between the father and the son. And then in David, as I was remarking, what thoughtfulness there was on his part as the father so that Solomon's regime should be in every way glorious, that the conditions should reflect all this ministry, the ministry of David; and I think here we see the culmination of it. John 5 shows that the Son could do nothing except what He saw the Father doing -- remarkable statement! -- and the Father shows Him all things that He does. "The Father loves the Son", John 3:35 so that it seems as if what is called attention to is the Father's thoughtfulness and provision for the Son in this rule, the kingdom of the Son of His love, to make it what it should be. And it is not always arbitrary assertion of authority, but the benign and ever-permeating influence of Christ amongst the people of God seen thus, and the Father's pleasure in all that.

Ques. Is the position seen in David's bringing Solomon forward in 1 Chronicles 29, where he says, "Solomon my son ... is young and tender", 1 Chronicles 29:1 he brings the people under that kind of influence? Is that what you had in mind?

J.T. Yes, his thought is Solomon. Of course, when Solomon is on the throne, he speaks of the people, how great they are, and he is there to serve them, but David is thinking about Solomon in view of the divine mind as to him. As he was born it was said that Jehovah loved him, and his kingdom must be all it should be. I think that is the relation of the Father here: He has, as it says, "made us fit for sharing the portion of the saints in light, who has delivered us from the authority of darkness, and translated us into the kingdom of the Son of his love". I think you see how the Father has the Son in mind in this and how interested He is in the rule of the Son; He loves the Son and has given all things into His hand; but here it is the Son of His love, not simply that He loves Him, and we are translated into it as made fit for sharing the portion of the saints in light.

R.L. Snr. Would you say, with regard to this fitness, when it takes place as to us?

J.T. Well, it fits in with Colossians, which epistle contemplates a certain work in the people of God -- the Father's part in it. Romans teaches that Christ is raised from the dead by the glory of the Father -- a remarkable statement! -- and that the saints are in mind; they are the extension of that, as I understand, the Father operating so that all in the kingdom should be in keeping; the glory of such a kingdom should shine, the Father having His part in it.

R.W. Would it be helpful to notice that this epistle is addressed to "the holy and faithful brethren in Christ"? Colossians 1:1.

J.T. Yes, they are viewed as the subjects of the work of God and that statement shows it, and then that they had love for all the saints: verse 3 says, "We give thanks to the God and Father of our Lord Jesus Christ continually when praying for you, having heard of your faith in Christ Jesus, and the love which ye have towards all the saints". Colossians 1:3,4. And moreover it says, "On account of the hope which is laid up for you in the heavens; of which ye heard before in the word of the truth of the glad tidings, which are come to you, as they are in all the world, and are bearing fruit and growing, even as also among you, from the day ye heard them and knew indeed the grace of God, in truth". Colossians 1:5,6. So that we have clear evidence that the work of God had been effective in these christians, and it is included in the statement we have read that the Father "has made us fit for sharing the portion of the saints in light". Such saints are equal to that, sharing the portion of the saints in light and delivered from the authority of darkness, which alludes evidently to Satan's peculiar workings, the workings of man's mind in the way of doctrines and principles that carry authority with them. It is a terrible thought that people are restful in such darkness, because they think the things they hold are right and authoritative as coming from certain sources. The Father has operated to take us out of all that and translate us into the kingdom of the Son of His love.

R.L. Snr. Is the thought of 'Father' closely connected with the work of God in us?

J.T. Well, it is; here it is evidently in view of the Son. The Father works in us on His own account and on our account too, but He works in us in relation to the Son, as we saw in Abraham and David, the Son of His love; we are translated into His kingdom.

R.E. Would what the Lord says, "Thine they were, and thou gavest them me" John 17.6 connect with it?

J.T. It would; it is perhaps a little further than this, but it is the same thought. You quote from John 17; in chapter 6 of that gospel the Lord says, "No one can come to me except the Father who has sent me draw him" John 6:44 and "Him that comes to me I will not at all cast out"; John 6:37 it brings out the great matter of the Father and the Son operating, the Father operating in view of the Son, and, on the other hand, the Son operating in view of the Father. They operate in us too in view of ourselves, but They operate in us in relation to One another, and this thought of the kingdom of the Son of the Father's love is a most attractive one, for it is a question of Themselves and how we are affected by the Father in view of this peculiar feature of the kingdom..

A.A. That makes clear what was asked just now in regard to Christ's death and the sovereign operations of the Father. Will not the Lord Jesus take account of every one moving towards Him as being the subject of the Father's work and value him accordingly?

J.T. I think we ought to see that the Father and Son operate in view of Themselves and the Spirit operates in the same sense, the Spirit viewed as the Spirit of adoption which we have received; but that Spirit cries "Abba, Father", as much as to say, you are in relation to the Father. That sets me up in a system of affection.

W.G. Would this thought of the kingdom be provisional or would it carry our thoughts on to what is abiding connected with Christ as Head in the Colossian setting?

J.T. I think it runs on into eternity. 1 Corinthians 15 teaches us that the Lord Jesus subdues all and then becomes subject Himself; the principle of rule runs through particularly as seen in this setting of the kingdom, love. We read in 2 Peter, "So an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ". 2 Peter 1:11.

A.W. God has such a people for His pleasure.

J.T. Well, He has, and in this particular relation. I think if we follow the thought of the father and the son in the types we shall get help as to how they move in relation to one another, even as regards the kingdom and how David had Solomon in mind: at his birth it is said Jehovah loved him and he is called Jedidiah prophetically. Well, David would never lose sight of that; earlier he had been told by Jehovah that there would be a son and that He would take him on as His son, and as soon as he is born Jehovah indicates that He loves him, and he is the object in all that follows. It is not simply that Israel is to have a wonderful ruler, but Solomon is to be glorified; typically the Father and the Son are to have delight, they are to have pleasure, in this state of things.

A.M.P. Were you thinking the book of Proverbs opens that up?

J.T. I think it does, I think it is peculiarly intended for young christians, to get their souls bathed in the affections that flow out from the Son of the Father's love. It is peculiarly a setting of love, an order of things marked by love, and yet there is authority in it.

A.M.P. David had said "my son" of Solomon, and then Solomon carries on the thought and says, "My son, give me thine heart". Proverbs 23:26.

J.T. It is very striking the frequency of those terms in the book of Proverbs, even from the king's mother in the last chapter: he was tender and beloved in the sight of his mother; while Colossians contemplates the Father operating in relation to the Son with regard to us, the state of the saints warranting and affording opportunity for this. As we progress in the knowledge of God, we see that, though we are in mind in the operations, it is really a matter between divine Persons; the whole matter is between divine Persons.

Ques. Would not that bring out the thought we have before us in connection with being translated into the kingdom of the Son of His love, and be a wholly spiritual thought?

J.T. It is a spiritual thought: the Father has done it. What a remarkable thing it is that the Father has done it with each of us; and then in John 8 the Lord in dealing with some of the Jews who believed on Him brings in this thought, "If therefore the Son shall set you free, ye shall be really free" John 8:36  because He abides in the house. It is still a matter between the Father and the Son; the Son abides in the house. You may say, 'It is His own right'. It is, but then it is the Father's matter, it is the Father's thought that He is to be there, and if He sets us free, we are indeed free. Now it is not simply authority in the kingdom but in the house, and what service the Son renders to us so that we should enjoy the real freedom!

C.S. Would it fit in with 1 Chronicles 22 "David also commanded all the princes of Israel to help Solomon his son, saying, Is not the Lord your God with you? and hath he not given you rest on every side? for he hath given the inhabitants of the land into mine hand; and the land is subdued before the Lord, and before his people. Now set your heart and your soul to seek the Lord your God; arise therefore, and build ye the sanctuary of the Lord God"? 1 Chronicles 22:17 - 19. David is thinking of Solomon there.

J.T. Yes, he is thinking of Solomon all through those chapters; hence we find the people making Solomon king the second time (1 Chronicles 29:22), they had come to like him. The father's operations are to that end; they made him king the second time, meaning they were satisfied with his rule.

N.K.M. It speaks of him there as "Solomon the son of David". 1 Chronicles 29:22.

J.T. David was, of course, predominant, and he operated to make Solomon what he should be, and now the people like him. They would not have any other; they made him king a second time. David had made him king but the people are making him king too.

N.K.M. In regard to the inheritance, why does it say "the Father ... has made us fit for sharing the portion of the saints in light"? What is the force of those words, "in light"?

J.T. I think it would be peculiarly Colossian. They were in danger of philosophy, which would be darkness, but up to the present day Greek philosophy is regarded as light even by nominal christians, and ceremonialism too is regarded as light, and devoted people are going on with those two things and regarding them as light, whereas they are darkness; these things are darkening.

R.W. Would it be helpful to notice that in the gospel of Mark, the Father says, "Thou art my beloved Son, in whom I am well pleased"? Mark 1:11. You have been speaking of the kingdom of the Son of His love, and He seems to be addressed in a personal way in Mark's gospel.

J.T. Quite so. Those around Him are addressed elsewhere, "This is my beloved Son", but here He is addressed Himself. One might say, Why should it be addressed to Jesus? He knew what He was. But there it is; the Father loves the Son, and He loves to tell Him so -- "Thou art my beloved Son, in whom I am well pleased". Well now, the Father hands over all these people to Christ; He has taken us from under the authority of darkness and has handed us over to Him, and the Lord Himself says of us, "The men whom thou gavest me", John 17:6 so that it is the Father and the Son we see in all this.

Now in John 8 the Jews said to the Lord, "We are Abraham's seed, and have never been under bondage to anyone; how sayest thou, Ye shall become free? Jesus answered them, Verily, verily, I say to you, Every one that practises sin is the bondman of sin. Now the bondman abides not in the house for ever; the son abides for ever. If therefore the Son shall set you free, ye shall be really free". The Son abides in the house for ever; the house is God's house. Any son's place is in his father's house, and the Lord takes that place here. He is there for ever so He sets us really free.

A.A. On the side of our apprehension of this, I would like to ask if what you quoted in John 8 is subsequent to what we have in Colossians? In Colossians, our entering into and enjoying that means this, the giving of thanks to the Father; is the Son's setting us free, and our acceptance of it subsequent to that, in the house?

J.T. Well, the order is the kingdom and then the house, the Son in both cases; the one makes for the other. The truth is mentioned before, "Ye shall know the truth, and the truth shall set you free", John 8:32  that is how we come into deliverance. Before we come to persons the truth becomes operative, but it leads to the house where it is a question of persons, and particularly the Son, the Son abiding there for ever, bringing out the character or nature of the relation of sonship.

Ques. Do you regard the expression, "the son abides for ever", as characteristic and therefore applicable to the saints as in the house?

J.T. I think so. It really means, in the working out of it, that we are made sons; that is Galatian truth, but the Son does it.

Ques. Does the same truth come out in Hebrews 3 where Christ is contrasted with Moses who is said to be faithful in all his house as a servant; Christ is Son over God's house, and then the saints are said to be the house, "Whose house are we"? Hebrews 3:6.

J.T. That is right, only there it is the Son over it: Moses is a servant in the house, Christ is Son over it. The point is He abides in it, a permanent thing, and really we are brought into this liberty by the Spirit of adoption.

W.C. Is the contrast between Isaac and Ishmael?

J.T. Quite so. Ishmael did not abide in the house; although he was Abraham's son, he was not a son characteristically.

W.C. Is the bondman here the product of a legal system, and, on the other hand, the free woman a question of coming under Christ as the Son?

J.T. Quite so, we see His readiness to use any opportunity to deliver souls. Even if it is a question of a man under the power of sin, the thing is the Son abides in the house, and He can deliver him from that.

M.P. Mephibosheth was given a place as one of the king's sons.

J.T. That is a very good illustration of what we have said; it is like the spirit of adoption.

A.W. What have you in mind in reference to the expression, "Ye shall be free indeed"?

J.T. Well, it is real freedom -- permanent freedom. The abiding in the house for ever is the thought, there is no possibility of ever being cast out. Ishmael had no status at all, his position was precarious, and, as he shows his hostility to the son, to Isaac, he is cast out. It is the position of the Jew really in the chapter; they have shown hostility to the Son and He abides in the house for ever, and they are cast out.

A.W. Would you say it brings out the line of sonship you referred to just now?

J.T. The Son setting us free involves His making us sons, having the Spirit of adoption, otherwise we would not be there for ever. It is to bring out the economy in which we are seen here in the house; we have already spoken of the kingdom, but now it is the house; no other than the Son has an abiding place there.

G.F. Does God give us the Spirit of adoption that we might be at home there?

J.T. Yes, the Spirit of adoption gives us the feelings suitable; the word in Galatians 4:6 is "because ye are sons". In verse 5 it had said, "That we might receive sonship" Galatians 4:5,6 -- that is His mind about us in Christ.

Ques. Do you mean when the glory filled the house the sons would be at perfect liberty, at home?

J.T. Quite so, and however great the glory, they are equal to it. So in 2 Chronicles 5 the glory entered the house and the priests could not minister, but that does not mean in the type that the sons could not remain there; they are equal to the glory.

Priesthood is only a type; sonship is a family relationship, and no glory in the economy is great enough to shut them out. God dwells in light unapproachable, but in the economy there is no glory too great for the sons; they are equal to it. And, as you are remarking, sonship is received: "That we might receive sonship"; Galatians 4:5 that is light. That is to say, the mind of God is that we should be sons. "Ye are all God's sons by faith in Christ Jesus" Galatians 3:26 -- that is the mind of God, but the Spirit in us makes us suitable. The acceptance of the position is not enough; the Spirit of adoption makes me consciously a son. We have been speaking of the thought of Father, that the relationship of Father and Son does not necessitate the death of Christ; it was introduced unconditionally: "This is my beloved Son", and "Thou art my beloved Son". There is no condition attaching to it, and we are brought into that; redemption had to be accomplished in order that we should be brought into it, but the relationship itself is a question of eternal counsels; and the son abides in the house for ever, he is not only a son in name, but in consciousness in the Spirit of adoption. The more we take that in the better, that there is no fear or anxiety at all of ever being rejected; we abide in the house for ever.

A.A. Does that greatly add to our service? You have been speaking of the service of the assembly a good deal; does the apprehension of what you have been saying impart a tone and lustre to our assembly service, as we speak of it, to the Father and to God?

J.T. It does, I am at liberty, I have not a shade of uncertainty, I am as near as Christ is -- as He is, so am I. The more we take it in the better and the more effective our service.

Ques. Would the Son have to do with each one of us as in the house to bring us into the liberty that is His?

J.T. I think so. Take Paul; he says, "The Son of God, who loved me, and gave himself for me", Galatians 2:20 and in that He has taken me into sonship; it is by faith in Christ Jesus. Some may think it is by faith simply, but it is by faith in Christ Jesus. "Ye are all God's sons by faith in Christ Jesus". Galatians 3:26. But then faith gives the light of the thing; the Spirit of adoption involves the feelings proper to it, that I am as really a son as Christ is.

W.F. Is it the work of the Son to bring us into the gain of sonship? It says, "If the Son therefore shall make you free, ye shall be indeed free".

J.T. That is what He is doing all the time. Paul says, He "loved me and gave himself for me"; Galatians 2:20 it is an individual transaction. It is very wonderful! He is carrying on other things too for us, but that is the thing to bring us into the state that answers to the counsels of God.

R.E. Would Hebrews 2 help in connection with the thought of "bringing many sons to glory"? Hebrews 2:10.

 J.T. Well, there it is God is doing it. "It became him, for whom are all things, and by whom are all things, in bringing many sons to glory, to make perfect the leader of their salvation through sufferings". Hebrew 2:10. That is, He is the leader, He is the One who sets this thing out -- the word means that He is the thing, "perfect", meaning He has taken on an order of humanity we can have part in. That is what He is doing; He is our leader in this matter and He has taken each of us up to bring us to it, because it is the divine mind; the counsels of God are involved in it.

M.P. Would the thought of training come in there? "He that delicately bringeth up his servant from a child shall have him become his son at the length", Proverbs 29:21. Is it the thought of training under the hand of Christ?

J.T. That is very good. The Lord is working at us all the time. The discipline spoken of in Hebrews 12 has it in mind, of course.

J.S. I suppose the Lord was carrying out this work in Peter when He said, "Then are the sons free".

J.T. That is it. Matthew has it in mind, as He comes down from the mountain. It is a question of personality in Matthew, and that meant, as the Lord says, "That take, and give unto them for me and thee": Matthew 17:27 it is association with Christ in sonship.

Ques. Does taking on the Spirit of Christ in adoption depend on being under the influence of the Son?

J.T. One may come in as a child or even as a servant, but you come into sonship; He has nothing less before Him than that.

W.S. Is it suggested in what the Lord says to Moses, "Israel is my son, my firstborn ... Let my son go, that he may serve me", Exodus 4:23 before the blood of the paschal lamb was shed?

J.T. That is the thing, it took centuries to work it out, for really it was not reached till Solomon's time: Solomon was the son. The great service of God, the culminating thought, is in the Son, and that is the meaning of 2 Chronicles 5.

Ques. Is that why, at the end of Chronicles, they were to sanctify themselves according to the writings of David and Solomon his son, and to put the holy ark in the house of Solomon the son of David; as though that is what God had in mind in a day of recovery? Is not that the principle?

J.T. Quite so. He speaks there of the holy ark which should be in its place. It says in chapter 34: "The king stood in his place". 2 Chronicles 34:31 The ark evidently was taken out of its place, and then the priests are sanctified and in their place, the singers in their place, the doorkeepers in their place. So you have praise the like of which was not heard since the days of Samuel, showing that sonship underlies all these things.

R.W. Have you in mind the Lord's present service in relation to His own with regard to the freedom you have referred to in John 8? I was thinking of Luke 22, and the Lord's service to His own there.

J.T. Quite so, it is the dignity of the position now. In Josiah's time what was stressed was that everything was right; it is not only authority, but, as one might say; there is the refinement of feeling that belongs to the service of God, so there must not be anything out of place. We can see how the Lord is bringing us back to sonship. Many have not much thought of what God is doing, what He is calling attention to, how He is bringing in His people, and how, under the rule and service of the Son, everything must be right; it is not arbitrary, it is obviously necessary; everything must be in its place under Josiah. In the passover under Hezekiah they had to get a month's grace, the second month instead of the first month; things were not up to the mark and Hezekiah said, "The good Lord pardon every one". 2 Chronicles 30:18. The Lord has to pardon a good deal that is amongst us, but the great thought is perfection, "Let us go on unto perfection". Hebrews 6:1. We shall see in regard to priesthood that Christ's work enters into perfection, not in any personal sense but in regard to what is needed by us; everything must flow out of what answers to the counsels of God. So Josiah is the model; the king is in his place and the ark and the Levites and the singers and the doorkeepers in their places; and then the Spirit of God says, "There was no passover like to that kept in Israel from the days of Samuel the prophet". 2 Chronicles 35:18. It is a question of the kind of passover, how everything was right. People say, That is a minor matter, whether we have two cups or four; but the record as to Josiah's passover is to show us that we must pay attention to details. As in any well-ordered house, things must be right, and they are right under sonship.

R.E. Do I gather that that is particularly connected with the kingdom, or does the house also come into it?

J.T. I am speaking of the house particularly, but then the king was in his place, meaning the background was the kingdom, and that is the point. If we are translated into the kingdom of the Son of the Father's love, the first thing is the house and the next thing is the priesthood. So in the passage we read, "For the law constitutes men high priests, having infirmity; but the word of the swearing of the oath which is after the law, a Son perfected for ever". He is the Minister of the sanctuary, as the next verses tell us, He is a Son perfected for ever. It is a question of what He is as a Man, He is the Son and the service of God is in His hands, and everything is perfect.

Ques. Referring again to Josiah, they are enjoined to stand in the sanctuary, does that fit in with your last scripture?

J.T. I think it does, it is the proper place of service. The Lord is seen standing in resurrection, particularly in Luke and John; it is a question of the service of God now, we are ready for it; He is bringing the saints into it. Forty days were needed to make them spiritual, but, as going into heaven, according to the beginning of Hebrews, He is set down there and He is the Minister of the sanctuary: the service is to go on.