Having glanced at two of the leading points in our subject, namely,
Israel freed from guilt under the shelter of the blood, and Israel freed
from all their enemies in the passage of the Red Sea, we have now to
contemplate for a few moments Israel crossing the Jordan, and
celebrating the paschal feast at Gilgal, in which they represent the
risen position of Christians now.
The Christian is one who is not only sheltered from judgment by the
blood of the Lamb, not only delivered from the power of all his enemies
by the death of Christ, but is also associated with Him where He now is,
at the right hand of God; he is, with Christ, passed out of death, in
resurrection, and is blessed with all spiritual blessings, in the
heavenlies, in Christ. He is thus a heavenly man, and, as such, is
called to walk in this world in all the varied relationships and
responsibilities in which the good hand of God has placed him. He is not
a monk, or an ascetic, or a man living in the clouds, fit neither for
earth or heaven. He is not one who lives in a dreamy, misty, unpractical
region; but, on the contrary, one whose happy privilege it is, from day
to day, to reflect, amid the scenes and circumstances of earth, the
graces and virtues of Christ, with whom, through infinite grace, and on
the solid ground of accomplished redemption, he is linked in the power
of the Holy Ghost.
Such is the Christian, according to the teaching of the New Testament.
Let the reader see that he understands it. It is very real, very
definite, very positive, very practical. A child may know it, and
realize it, and exhibit it. A Christian is one whose sins are forgiven,
who possesses eternal life, and knows it; in whom the Holy Ghost dwells;
he is accepted in and associated with a risen and glorified Christ; he
has broken with the world, is dead to sin and the law, and finds his
object and his delight, and his spiritual sustenance, in the Christ who
loved him and gave Himself for him, and for whose coming he waits every
day of his life.
This, we repeat, is the New Testament description of a Christian. How
immensely it differs from the ordinary type of Christian profession
around us we need not say. But let the reader measure himself by the
divine standard, and see wherein he comes short; for of this he may rest
assured, that there is no reason whatsoever, so far as the love of God,
or the work of Christ, or the testimony of the Holy Ghost, is concerned,
why he should not be in the full enjoyment of all the rich and rare
spiritual blessings which appertain to the true Christian position. Dark
unbelief, fed by legality, bad teaching, and spurious religiousness, rob
many of God's dear children of their proper place and portion. And not
only so, but, from want of a thorough break with the world, many are
sadly hindered from the clear perception and full realization of their
position and privileges as heavenly men.
But we are rather anticipating the instruction unfolded to us in the
typical history of Israel, in Josh. iii.-v., to which we shall now turn.
"And Joshua rose early in the morning; and they removed from Shittim,
and came to Jordan, he and all the children of Israel, and lodged there
before they passed over. And it came to pass, after three days, that the
officers went through the host. And they commanded the people, saying,
When ye see the ark of the covenant of the Lord your God, and the
priests the Levites bearing it, then ye shall remove from your place,
and go after it. _Yet there shall be a space between you and it_, about
two thousand cubits by measure: _come not near unto it, that ye may know
the way by which ye must go; for ye have not passed this way
heretofore_" (Josh. iii. I-4).
It is most desirable that the reader should, with all simplicity and
clearness, seize the true spiritual import of the river Jordan. It
typifies the death of Christ in one of its grand aspects, just as the
Red Sea typifies it in another. When the children of Israel stood on the
wilderness side of the Red Sea, they sang the song of redemption. They
were a delivered people--delivered from Egypt and the power of Pharaoh.
They saw all their enemies dead on the sea-shore. They could even
anticipate, in glowing accents, their triumphal entrance into the
promised land. "Thou in Thy mercy hast led forth the people which Thou
hast redeemed; Thou hast guided them in Thy strength unto Thy holy
habitation. The people shall hear, and be afraid: sorrow shall take hold
on the inhabitants of Palestina. Then the dukes of Edom shall be amazed;
the mighty men of Moab, trembling shall take hold upon them: all the
inhabitants of Canaan shall melt away. Fear and dread shall fall upon
them: by the greatness of Thine arm they shall be still as a stone; till
Thy people pass over, O Lord, till the people pass over which Thou hast
purchased. Thou shalt bring them in, and plant them in the mountain of
Thine inheritance, in the place, O Lord, which Thou hast made for Thee
to dwell in; in the sanctuary, O Lord, which Thy hands have established.
The Lord shall reign for ever and ever."
All this was perfectly magnificent, and divinely true. But they were not
yet in Canaan. Jordan--of which, most surely, there is no mention in
their glorious song of victory--lay between them and the promised land.
True, in the purpose of God and in the judgment of faith, the land was
theirs; but they had to traverse the wilderness, cross the Jordan, and
take possession.
How constantly we see all this exemplified in the history of souls! When
first converted, there is nothing but joy and victory and praise. They
know their sins forgiven; they are filled with wonder, love, and praise.
Being justified by faith, they have peace with God, and they can rejoice
in hope of His glory, yea, and joy in Himself through Jesus Christ our
Lord. They are in Rom. v. I-11; and, in one sense, there can be nothing
higher. Even in heaven itself we shall have nothing higher or better
than "joy in God." Persons sometimes speak of Rom. viii. being higher
than Rom. v.: but what can be higher than "joy in God"? If we are
brought to God, we have reached the most exalted point to which any soul
can come. To know Him as our portion, our rest, our stay, our object,
our all; to have all our springs in Him, and know Him as a perfect
covering for our eyes, at all times, and in all places, and under all
circumstances--this is heaven itself to the believer.
But there is this difference between Rom. v. and viii., that vi. and
vii. lie between; and when the soul has traveled practically through
these latter, and learns how to apply their profound and precious
teaching to the great questions of indwelling sin and the law, then it
is in a better state, though, most assuredly, not in a higher standing.
We repeat, and with emphasis, the words "_traveled practically_." For it
must be even so, if we would really enter into these holy mysteries
according to God. It is easy to talk about being "dead to sin" and "dead
to the law"--easy to see these things written in Rom. vi. and vii.--easy
to grasp, in the intellect, the mere theory of these things. But the
question is, have we made them our own--have they been applied
practically to our souls by the power of the Holy Ghost? Are they
livingly exhibited in our ways to the glory of Him who, at such a cost
to Himself, has brought us into such a marvelous place of blessing and
privilege?
It is much to be feared that there is a vast amount of merely
intellectual traffic in these deep and precious mysteries of our most
holy faith, which, if only laid hold of in spiritual power, would
produce wonderful results in practice.
But we must return to our theme; and in doing so, we would ask the
reader if he really understands the true spiritual import of the river
Jordan? What does it really mean? We have said that it typifies the
death of Christ. But in what aspect? for that precious death, as we are
now considering, has many and various aspects. We believe the Jordan
sets forth the death of our Lord Jesus Christ as that by which we are
introduced into the inheritance He has obtained for us. The Red Sea
_delivered Israel from_ Egypt and the power of Pharaoh. Jordan _brought
them into_ the land of Canaan.
We find both in the death of Christ. He, blessed be His name, has, by
His death on the cross--His death for us--delivered us from our sins,
from their guilt and condemnation, from Satan's power, and from this
present evil world.
But more than this: He has, by the same infinitely precious work,
brought us _now_ into an entirely new position, in resurrection and in
living union and association with Himself, where He is at God's right
hand. Such is the distinct teaching of Eph. ii. "But God, who is rich in
mercy, for His great love wherewith He loved us, even when we were dead
in sins, _hath quickened us together with Christ_, (by grace ye are
saved;) and _hath raised us up together_, and made us _sit together in
the heavenlies_ in Christ Jesus" (vers. 4-6).
Note the little word "_hath_." He is not speaking of what God _will_ do,
but of what He _hath_ done--done for us, and with us, in Christ Jesus.
The believer has not to wait till he passes out of this life to enjoy
his inheritance in heaven. In the person of his living and glorified
Head, through faith, by the Spirit, he belongs there now, and is free to
all that God has given to all His own.[VI.]
Is all this real and true? Yes! As real and true as that Christ hung on
the cross and lay in the grave; as real and true as that we were dead in
trespasses and sins; as real and true as the truth of God can make it;
as real and true as the indwelling of the Holy Spirit in the body of
every true believer.
Mark, reader, we are not now speaking of the practical working-out of
all this glorious truth in the life of Christians from day to day. This
is another thing altogether. Alas, alas! if our only idea of true
Christian position were to be drawn from the practical career of
professing Christians, we might give up Christianity as a myth or a
sham.
But, thank God, it is not so. We must learn what true Christianity is
from the pages of the New Testament, and, having learnt it there, judge
ourselves, our ways, our surroundings, by its heavenly light. In this
way, while we shall ever have to confess and mourn our shortcomings, our
hearts shall ever, more and more, be filled with praise to Him whose
infinite grace has brought us into such a glorious position, in union
and fellowship with His own Son--a position, blessed be God, in nowise
dependent upon our personal state, but which, if really apprehended,
must exert a powerful influence upon our entire course, conduct, and
character.
FOOTNOTE:
[VI.] [There are three very distinct aspects of the death of Christ
which, to apprehend clearly, is of unspeakable value to the soul.
1st. That which is typified in the blood of the paschal lamb on Israel's
doors in Egypt. This is the judgment of God against the sinner in the
person of the Substitute provided for him. Rom. iii. 23-27 applies to
this.
It brings peace to the soul who believes, for his judgment is passed.
Christ has borne it in our stead.
2nd. As revealed at the passage of the Red Sea. There it is fully
manifested that God is _for_ His people; He has completely overcome
their enemy and freed them from his power forever. The prince and his
hosts, who ruled over them unto death, are drowned in the sea. God's
people have passed out of his dominions, and can now go on with God in
perfect freedom. No condemnation remains. Henceforth, to faith, Satan is
a vanquished foe. God's people are delivered; they can now, in settled
peace, worship, praise, and serve their God. Blessed, holy deliverance
and service! Rom. vi.-vii. gives the full teaching of this aspect of the
death of Christ.
3rd. As seen in the passage of Jordan. There is no judgment to escape
there; no foe pressing behind. It is a question of entering the good
land which is just across. It is the death of Christ here as _the ending
of His people's history_ _as children of Adam_; that, by resurrection,
He may now introduce them, as having died and risen with Him, into the
place of glory where He has gone. By this it can be said, "As He is, so
are we in this world" (I John iv. 17)
Col. ii. 10-iii. 4, is the New Testament doctrine of this precious
truth. ED.]