Notes on the book of Exodus Part 10

What a striking picture is presented by Israel in the wilderness!

Egypt was behind them, Canaan before them, and the sand of the desert around them; while they themselves were called to look up to heaven for their daily supply. The wilderness afforded not one blade of gra.s.s nor one drop of water for the Israel of G.o.d. In Jehovah alone was their portion. Most touching ill.u.s.tration of G.o.d's pilgrim people in this wilderness world! They have nothing here. Their life, being heavenly, can only be sustained by heavenly things. Though _in_ the world, they are not _of_ it, for Christ has chosen them out of it. As a heaven-born people, they are on their way to their birth-place, and sustained by food sent from thence. Theirs is an upward and onward course. The glory leads _only_ thus. It is utterly vain to cast the eye backward in the direction of Egypt; not a ray of the glory can there be discerned. "They looked _toward the wilderness_, and behold the glory of the Lord appeared in the cloud." Jehovah's chariot was in the wilderness, and all who desired companions.h.i.+p with Him should be there likewise; and if there, the heavenly manna should be their food, and that alone.

True, this manna was strange sustenance, such as an Egyptian could never understand, appreciate, or live upon; but those who had been "baptized in the cloud and in the sea" could, if walking in consistency with that significant baptism, enjoy and be nourished by it. Thus is it now in the case of the true believer. The worldling cannot understand how he lives. Both his life and that which sustains it lie entirely beyond the range of nature's keenest vision. Christ is his life, and on Christ he lives. He feeds, by faith, upon the powerful attractions of One who, though being "G.o.d over all, blessed forever," "took upon Him the form of a servant, and was made in the likeness of men." (Phil. ii. 7.) He traces Him from the bosom of the Father to the cross, and from the cross to the throne, and finds Him, in every stage of His journey, and in every att.i.tude of His life, to be most precious food for his new man. All around, though, in fact, Egypt, is morally a waste howling wilderness, affording nothing for the renewed mind; and just in proportion as the Christian finds any material to feed upon must his spiritual man be hindered in his progress. The only provision which G.o.d has made is the heavenly Manna, and on this the true believer should ever feed.

It is truly deplorable to find Christians seeking after the things of this world. It proves, very distinctly, that they are "loathing" the heavenly Manna, and esteeming it "light food;" they are ministering to that which they ought to mortify. The activities of the new life will ever show themselves in connection with the subjugation of "the old man with his deeds;" and the more that is accomplished, the more will we desire to feed upon the "Bread which strengthens man's heart." As in nature, the more we exercise, the better the appet.i.te, so in grace, the more our renewed faculties are called into play, the more we feel the need of feeding, each day, upon Christ. It is one thing to know that we have life in Christ, together with full forgiveness and acceptance before G.o.d, and it is quite another to be in habitual communion with Him--feeding upon Him by faith--making Him the exclusive food of our souls. Very many profess to have found pardon and peace in Jesus, who, in reality, are feeding upon a variety of things which have no connection with Him. They feed their minds with the newspapers and the varied frivolous and vapid literature of the day. Will they find Christ there? Is it by such instrumentality that the Holy Ghost ministers Christ to the soul? Are these the pure dew-drops on which the heavenly Manna descends for the sustenance of G.o.d's redeemed in the desert? Alas! no; they are the gross materials in which the carnal mind delights. How, then, can a true Christian live upon such? We know, by the teaching of G.o.d's Word, that he carries about with him two natures; and it may be asked, Which of the two is it that feeds upon the world's news and the world's literature?--Is it the old, or the new? There can be but one reply.

Well, then, which of the two am I desirous of cheris.h.i.+ng? a.s.suredly my conduct will afford the truest answer to this inquiry. If I sincerely desire to grow in the divine life--if my one grand object is to be a.s.similated and devoted to Christ--if I am earnestly breathing after an extension of G.o.d's kingdom _within_, I shall, without doubt, seek continually that character of nourishment which is designed of G.o.d to promote my spiritual growth. This is plain. A man's acts are always the truest index of his desires and purposes. Hence, if I find a professing Christian neglecting his Bible, yet finding abundance of time--yea, some of his choicest hours--for the newspaper, I can be at no loss to decide as to the true condition of his soul. I am sure he cannot be spiritual--cannot be feeding upon, living for, or witnessing to, Christ.

If an Israelite neglected to gather, in the freshness of the morning hour, his daily portion of the divinely appointed food, he would speedily have become lacking in strength for his journey. Thus is it with us. We must make Christ the paramount object of our soul's pursuit, else our spiritual life will inevitably decline. We cannot even feed upon feelings and experiences connected with Christ, for they, inasmuch as they are fluctuating, cannot form our spiritual nourishment. It was Christ yesterday, and it must be Christ to-day, and Christ forever. Moreover, it will not do to feed partly on Christ and partly on other things. As in the matter of _life_ it is Christ _alone_, so in the matter of _living_ it must be Christ _alone_. As we cannot mingle any thing with that which _imparts_ life, so neither can we mingle any thing with that which _sustains_ it.

It is quite true that, in spirit, and by faith, we can even now feed upon a risen and glorified Christ, ascended up to heaven in virtue of accomplished redemption, as prefigured by "the old corn of the land."

(See Joshua v.) And not only so, but we know that when G.o.d's redeemed shall have entered upon those fields of glory, rest, and immortality which lie beyond the Jordan, they shall, in actual fact, be done with wilderness food; but they will not be done with Christ, nor with the remembrance of that which const.i.tutes the specific nourishment of their desert life.

Israel were never to forget, amid the milk and honey of the land of Canaan, that which had sustained them during their forty years'

sojourn in the wilderness. "This is the thing which the Lord commandeth: 'Fill an omer of it to be kept for your generations; that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from the land of Egypt.'... As the Lord commanded Moses, so Aaron laid it up before the testimony, to be kept." (Ver. 32-34.) Most precious memorial of the faithfulness of G.o.d! He did not suffer them to die of hunger, as their foolish hearts had unbelievingly antic.i.p.ated. He rained bread from heaven for them, fed them with angels' food, watched over them with all the tenderness of a nurse, bore with them, carried them on eagles' wings, and, had they only continued on the proper ground of grace, He would have put them in eternal possession of all the promises made to their fathers.

The pot of manna, therefore, containing, as it did, a man's daily portion, and laid up before the Lord, furnishes a volume of truth.

There was no worm therein, nor aught of taint. It was the record of Jehovah's faithfulness in providing for those whom He had redeemed out of the hand of the enemy.

Not so, however, when man h.o.a.rded it up for himself. Then the symptoms of corruptibility soon made their appearance. We cannot, if entering into the truth and reality of our position, h.o.a.rd up. It is our privilege, day by day, to enter into the preciousness of Christ, as the One who came down from heaven to give life unto the world. But if any, in forgetfulness of this, should be found h.o.a.rding up for to-morrow, that is, laying up truth beyond his present need, instead of turning it to profit in the way of renewing strength, it will surely become corrupt. This is a salutary lesson for us. It is a deeply solemn thing to learn truth; for there is not a principle which we profess to have learnt which we shall not have to prove practically. G.o.d will not have us theorists. One often trembles to hear persons make high professions and use expressions of intense devotedness, whether in prayer or otherwise, lest, when the hour of trial comes, there may not be the needed spiritual power to carry out what the lips have uttered.

There is a great danger of the intellect's outstripping the conscience and the affections. Hence it is that so many seem, at first, to make such rapid progress up to a certain point; but there they stop short and appear to retrograde. Like an Israelite gathering up more manna than he required for one day's food. He might appear to be acc.u.mulating the heavenly food far more diligently than others; yet every particle beyond the day's supply was not only useless, but far worse than useless, inasmuch as it "bred worms." Thus is it with the Christian. He must _use_ what he gets,--he must feed upon Christ as a matter of actual need, and the need is brought out in actual service.

The character and ways of G.o.d, the preciousness and beauty of Christ, and the living depths of the Word, are only unfolded to faith and need. It is as we use what we receive that more will be given. The path of the believer is to be a practical one; and here it is that so many of us come short. It will often be found that those who get on most rapidly in theory are the slowest in the practical and experimental elements, because it is more a work of intellect than of heart and conscience. We should ever remember that Christianity is not a set of opinions, a system of dogmas, or a number of views; it is pre-eminently a living reality,--a personal, practical, powerful thing, telling itself out in all the scenes and circ.u.mstances of daily life, shedding its hallowed influence over the entire character and course, and imparting its heavenly tone to every relations.h.i.+p which one may be called of G.o.d to fill. In a word, it is that which flows from being a.s.sociated and occupied with Christ. This is Christianity.

There may be clear views, correct notions, sound principles, without any fellows.h.i.+p with Jesus; but an orthodox creed without Christ will prove a cold, barren, dead thing.

Christian reader, see carefully to it that you are not only saved by Christ, but also living on Him. Make Him the daily portion of your soul. Seek Him "_early_," seek him "_only_." When any thing solicits your attention, ask the question, Will this bring Christ to my heart?

Will it unfold Him to my affections, or draw me near to His Person? If not, reject it at once: yes, reject it, though it present itself under the most specious appearance and with the most commanding authority.

If your honest purpose be to get on in the divine life, to progress in spirituality, to cultivate personal acquaintance with Christ, then challenge your heart solemnly and faithfully as to this. Make Christ your habitual food. Go, gather the Manna that falls on the dew-drops, and feed upon it with an appet.i.te sharpened by a diligent walk with G.o.d through the desert. May the rich grace of G.o.d the Holy Ghost abundantly strengthen you in all this![9]

[9] My reader will find it profitable to turn to the sixth of John, and prayerfully meditate upon it, in connection with the subject of the manna. The pa.s.sover being near, Jesus feeds the mult.i.tude, and then takes His departure to a mountain, there to be alone. From thence He comes to the relief of His distressed people tossed upon the troubled waters. After this, He unfolds the doctrine of His Person and work, and declares how He was to give His flesh for the life of the world, and that none could have life save by eating His flesh and drinking His blood. Finally, He speaks of Himself as ascending up where He was before and of the quickening power of the Holy Ghost. It is, indeed, a rich and copious chapter, in which the spiritual reader will find a vast fund of truth for the comfort and edification of his soul.

There is one point more in our chapter which we shall notice, namely, the inst.i.tution of the Sabbath, in its connection with the manna and Israel's position as here set forth. From the second chapter of Genesis down to the chapter now before us, we find no mention made of this inst.i.tution. This is remarkable. Abel's sacrifice, Enoch's walk with G.o.d, Noah's preaching, Abraham's call, together with the detailed history of Isaac, Jacob, and Joseph, are all presented; but there is no allusion to the Sabbath until we find Israel recognized as a people in relations.h.i.+p and consequent responsibility to Jehovah. The Sabbath was interrupted in Eden; and here we find it again inst.i.tuted for Israel in the wilderness. But, alas! man has no heart for G.o.d's rest.

And it came to pa.s.s that "there went out some of the people on the seventh day for to gather, and they found none. And the Lord said unto Moses, 'How long refuse ye to keep My commandments and My laws? See, for that the Lord hath given you the Sabbath, therefore He giveth you on the sixth day the bread of two days: abide ye every man in his place; let no man go out of his place on the seventh day.'" (Ver.

27-29.) G.o.d would have His people enjoying sweet repose with Himself.

He would give them rest, food, and refreshment, even in the wilderness. But man's heart is not disposed to rest with G.o.d. The people could remember and speak of the time when they "_sat_ by the flesh pots" in Egypt, but they could not appreciate the blessedness of sitting in their tents, enjoying with G.o.d "the rest of the holy Sabbath," feeding upon the heavenly manna.

And, be it remarked, that the Sabbath is here presented as a matter of gift.--"The Lord hath _given_ you the Sabbath." Further on in this book we shall find it put in the form of a law, with a curse and a judgment attached to it in the case of disobedience. But whether fallen man gets a privilege or a law, a blessing or a curse, it is all alike. His _nature_ is bad. He can neither rest with nor work for G.o.d.

If G.o.d works and makes a rest for him, he will not keep it; and if G.o.d tells him to work, he will not do it. Such is man. He has no heart for G.o.d. He can make use of the name of the Sabbath as a something to exalt himself, or as the badge of his own religiousness; but when we turn to Exodus xvi, we find that he cannot prize _G.o.d's_ Sabbath as a _gift_, and when we turn to Numbers xv. 32-36, we find he cannot keep it as a _law_.

Now, we know that the Sabbath, as well as the manna, was a type. In itself, it was a real blessing--a sweet mercy from the hand of a loving and gracious G.o.d, who would relieve the toil and travail of a sin-stricken earth by the refreshment of one day of rest out of the seven. Whatever way we look at the inst.i.tution of the Sabbath, we must see it to be pregnant with richest mercy,--whether we view it in reference to man or to the animal creation. And, albeit, that Christians observe the first day of the week--the Lord's day--and attach to it its proper principles, yet is the gracious providence equally observable, nor would any mind at all governed by right feelings, seek, for a moment, to interfere with such a signal mercy.

"The Sabbath was made for man;" and although man never has kept it, according to the divine thought about it, that does not detract from the grace which s.h.i.+nes in the appointment of it, nor divest it of its deep significancy as a type of that eternal rest which remains for the people of G.o.d, or as a shadow of that substance which faith now enjoys in the Person and work of a risen Christ.

Let not the reader therefore suppose that in any thing which has been or may be stated in these pages the object is to touch, in the slightest degree, the merciful provision of one day's rest for man and the animal creation, much less to interfere with the distinct place which the Lord's day occupies in the New Testament. Nothing is further from the writer's thoughts. As a man he values the former, and as a Christian he rejoices in the latter, far too deeply to admit of his penning or uttering a single syllable which would interfere with either the one or the other. He would only ask the reader to weigh, with a dispa.s.sionate mind, in the balance of Holy Scripture, every line and every statement, and not form any harsh judgment beforehand.

This subject will come before us again, in our further meditations, if the Lord will. May we learn to value more the rest which our G.o.d has provided for us in Christ, and while enjoying Him as our rest, may we feed upon Him as the "hidden Manna," laid up, in the power of resurrection, in the inner sanctuary,--the record of what G.o.d has accomplished, on our behalf, by coming down into this world, in His infinite grace, in order that we might be before Him according to the perfectness of Christ, and feed on His unsearchable riches forever.

CHAPTER XVII.

"And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, 'Give us water that we may drink.' And Moses said unto them, 'Why chide ye with me? Wherefore do ye tempt the Lord?'" (Chap. xvii. 1, 2.) Did we not know something of the humiliating evil of our own hearts, we should be quite at a loss to account for Israel's marvelous insensibility to all the Lord's goodness, faithfulness, and mighty acts. They had just seen bread descending from heaven to feed six hundred thousand people in the wilderness; and now they are "ready to stone" Moses for bringing them out into the wilderness to kill them with thirst. Nothing can exceed the desperate unbelief and wickedness of the human heart save the superabounding grace of G.o.d. In that grace alone can any one find relief under the growing sense of his evil nature which circ.u.mstances tend to make manifest. Had Israel been transported directly from Egypt to Canaan, they would not have made such sad exhibitions of what the human heart is, and, as a consequence, they would not have proved such admirable ensamples or types for us; but their forty years' wandering in the desert furnishes us with a volume of warning, admonition, and instruction, fruitful beyond conception. From it we learn, amongst many other things, the unvarying tendency of the heart to distrust G.o.d. Any thing, in short, for it but G.o.d. It would rather lean upon a cobweb of human resources than upon the arm of an omnipotent, all-wise, and infinitely gracious G.o.d; and the smallest cloud is more than sufficient to hide from its view the light of His blessed countenance. Well, therefore, may it be termed "an evil heart of unbelief," which will ever show itself ready to "depart from the living G.o.d."

It is interesting to note the two great questions raised by unbelief in this and the preceding chapter. They are precisely similar to those which spring up within and around us every day, namely, "What shall we eat? and What shall we drink? We do not find the people raising the third question in the category--"Wherewithal shall we be clothed?" But here are the questions of the wilderness--"_What?_" "_Where?_"

"_How?_" Faith has a brief but comprehensive answer to all the three, namely, G.o.d! Precious, perfect answer! O that the writer and the reader were more thoroughly acquainted with its force and fullness! We a.s.suredly need to remember, when placed in a position of trial, that "there hath no temptation taken us but such as is common to man: but G.o.d is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, [or, an "issue"--e?as??,] that ye may be able to bear it." (1 Cor. x. 13.) Whenever we get into trial, we may feel confident that with the trial there is an issue, and all we need is a broken will and a single eye to see it.

"And Moses cried unto the Lord, saying, 'What shall I do unto this people? they be almost ready to stone me.' And the Lord said unto Moses, 'Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in h.o.r.eb, and thou shalt smite the rock, and there shall come water out of it, that the people may drink.' And Moses did so in the sight of the elders of Israel." (Ver. 4-6.) Thus all is met by the most perfect grace. Every murmur brings out a fresh display. Here we have the refres.h.i.+ng stream gus.h.i.+ng from the smitten rock--beauteous type of the Spirit given as the fruit of Christ's accomplished sacrifice. In chapter xvi, we have a type of Christ coming down from heaven to give life to the world. In chapter xvii, we have a type of the Holy Ghost, "shed forth" in virtue of Christ's finished work. "They drank of that spiritual Rock that followed them, and that Rock was Christ." (1 Cor.

x. 4.) But who could drink till the Rock was smitten? Israel might have gazed on that rock and died of thirst while gazing; but until smitten by the rod of G.o.d, it could yield no refreshment. This is plain enough. The Lord Jesus Christ was the centre and foundation of all G.o.d's counsels of love and mercy. Through Him all blessing was to flow to man. The streams of grace were designed to gush forth from "the Lamb of G.o.d;" but then it was needful that the Lamb should be slain--that the work of the cross should be an accomplished fact--ere any of these things could be actualized. It was when the Rock of Ages was cleft by the hand of Jehovah that the flood-gates of eternal love were thrown wide open, and peris.h.i.+ng sinners invited, by the testimony of the Holy Ghost, to "drink abundantly," drink deeply, drink freely.

"The gift of the Holy Ghost" is the result of the Son's accomplished work upon the cross. "The promise of the Father" could not be fulfilled until Christ had taken His seat at the right hand of the Majesty in the heavens, having wrought out perfect righteousness, answered all the claims of holiness, magnified the law and made it honorable, borne the unmitigated wrath of G.o.d against sin, exhausted the power of death, and deprived the grave of its victory. He, having done all this, "ascended up on high, led captivity captive, and gave gifts unto men. Now that He ascended, what is it but that He also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that He might fill all things." (Eph. iv. 8-10.)

This is the true foundation of the Church's peace, blessedness, and glory forever. Until the rock was smitten, the stream was pent up, and man could do nothing. What human hand could bring forth water from a flinty rock? And so we may ask, What human righteousness could afford a warrant for opening the flood-gates of divine love? This is the true way in which to test man's competency. He could not, by his doings, his sayings, or his feelings, furnish a ground for the mission of the Holy Ghost. Let him be or do what he may, he could not do this. But thank G.o.d, it is done; Christ has finished the work; the true Rock has been smitten, and the refres.h.i.+ng stream has issued forth, so that thirsty souls may drink. "The water that I shall give him," says Christ, "shall be in him a well of water, springing up into everlasting life." (John iv. 14.) Again: "In the last day, that great day of the feast, Jesus stood and cried, saying, 'If any man thirst, let him come unto Me and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water.' (But this spake He of the Spirit, which they that believe on Him should receive; for the Holy Ghost was not yet given, because that Jesus was not yet glorified.)" (John vii. 37-39; compare, also, Acts xix. 2.)

Thus, as in the manna we have a type of Christ, so in the stream gus.h.i.+ng from the rock we have a type of the Holy Ghost. "If thou knewest the gift of G.o.d [_i.e._, Christ], ... thou wouldest have asked of Him, and He would have given thee living water [_i.e._, the Spirit]."

Such, then, is the teaching conveyed to the spiritual mind by the smitten rock; but the name of the place in which this significant type was presented is a standing memorial of man's unbelief.--"He called the name of the place Ma.s.sah [_i.e._, Temptation], and Meribah [_i.e._, Chiding], because of the chiding of the children of Israel, and because they tempted the Lord, saying, 'Is the Lord among us, or not?'" (Ver. 7.) After such repeated a.s.surances and evidences of Jehovah's presence, to raise such an inquiry proves the deep-seated unbelief of the human heart. It was, in point of fact, tempting Him.

Thus did the Jews, in the day of Christ's presence amongst them, seek of Him a sign from heaven, tempting Him. Faith never acts thus; it believes in and enjoys the divine presence, not by a sign, but by the knowledge of Himself. It knows He is there to be enjoyed, and it enjoys Him. Lord, grant us a more artless spirit of confidence!

The next point suggested by our chapter is one of special interest to us. "Then came Amalek and fought with Israel in Rephidim. And Moses said unto Joshua, 'Choose us out men, and go out, fight with Amalek: to-morrow I will stand on the top of the hill with the rod of G.o.d in mine hand.'" (Ver. 8, 9.) The gift of the Holy Ghost leads to conflict. The light rebukes and conflicts with the darkness. Where all is dark there is no struggle; but the very feeblest struggle bespeaks the presence of light. "The flesh l.u.s.teth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other, so that ye should not do the things that ye would." (Gal. v. 17.) Thus it is in the chapter before us; we have the rock smitten and the water flowing forth, and immediately we read, "Then came Amalek and fought with Israel."

This is the first time that Israel are seen in conflict with an external foe. Up to this point, the Lord had fought for them, as we read in chapter xiv, "The Lord shall fight for you, and ye shall hold your peace." But now the word is, "Choose us out _men_." True, G.o.d must now fight _in_ Israel, as, before, He had fought _for_ them. This marks the difference, as to the type; and as to the ant.i.type, we know that there is an immense difference between Christ's battles _for_ us, and the Holy Ghost's battles _in_ us. The former, blessed be G.o.d, are all over, the victory gained, and a glorious and an everlasting peace secured: the latter, on the contrary, are still going on.

Pharaoh and Amalek represent two different powers or influences.

Pharaoh represents the hindrance to Israel's deliverance from Egypt: Amalek represents the hindrance to their walk with G.o.d through the wilderness. Pharaoh used the things of Egypt to keep Israel from serving the Lord; he therefore prefigures Satan, who uses "this present evil world" against the people of G.o.d: Amalek, on the other hand, stands before us as the type of the flesh. He was the grandson of Esau, who preferred a mess of pottage to the birthright. (See Gen.

x.x.xvi. 12.) He was the first who opposed Israel after their baptism "in the cloud and in the sea." These facts serve to fix his character with great distinctness; and, in addition to these, we know that Saul was set aside from the kingdom of Israel in consequence of his failing to destroy Amalek. (1 Sam. xv.) And further, we find that Haman is the last of the Amalekites of whom we find any notice in Scripture. He was hanged on a gallows in consequence of his wicked attempt against the seed of Israel. (See Esther.) No Amalekite could obtain entrance into the congregation of the Lord. And finally, in the chapter now before us, the Lord declares perpetual war with Amalek.

All these circ.u.mstances may be regarded as furnis.h.i.+ng conclusive evidence of the fact that Amalek is a type of the flesh. The connection between his conflict with Israel and the water flowing out of the rock is most marked and instructive, and in full keeping with the believer's conflict with his evil nature, which conflict is, as we know, consequent upon his having the new nature, and the Holy Ghost dwelling therein. Israel's conflict began when they stood in the full power of redemption, and had tasted "that spiritual meat, and drunk of that spiritual Rock." Until they met Amalek, they had nothing to do.

They did not cope with Pharaoh; they did not break the power of Egypt, nor snap asunder the chains of its thraldom; they did not divide the sea, nor submerge Pharaoh's hosts beneath its waves; they did not bring down bread from heaven, nor draw forth water out of the flinty rock;--they neither had done, nor could they do, any of these things; but now they are called to fight with Amalek. All the previous conflict had been between Jehovah and the enemy. They had but to "stand still" and gaze upon the mighty triumphs of Jehovah's outstretched arm, and enjoy the fruits of victory. The Lord had fought _for_ them; but now He fights _in_ or _by_ them.

Thus is it also with the Church of G.o.d. The victories on which her eternal peace and blessedness are founded were gained, single-handed, by Christ _for_ her. He was alone on the cross, alone in the tomb. The Church had to stand aside, for how could she be there?--how could she vanquish Satan, endure the wrath of G.o.d, or rob death of its sting?

Impossible. These things lay far beyond the reach of sinners, but not beyond the reach of Him who came to save them, and who alone was able to bear upon His shoulder the ponderous weight of all their sins, and roll the burden away forever, by His infinite sacrifice, so that G.o.d the Holy Ghost, proceeding from G.o.d the Father, in virtue of the perfect atonement of G.o.d the Son, can take up His abode in the Church collectively, and in each member thereof individually.

Now it is when the Holy Ghost thus takes up His abode in us, consequent upon Christ's death and resurrection, that our conflict begins. Christ has fought _for_ us; the Holy Ghost fights _in_ us. The very fact of our enjoying this first rich spoil of victory, puts us into direct conflict with the foe; but the comfort is that we are victors ere we enter upon the field of conflict at all. The believer approaches to the battle singing, "Thanks be to G.o.d which giveth us the victory through our Lord Jesus Christ." (1 Cor. xv. 57.) We do not, therefore, fight uncertainly, or as those that beat the air, while we seek to keep under the body and bring it into subjection. (1 Cor. ix. 26, 27.) "We are more than conquerors through Him that loved us." (Rom. viii. 37.) The grace in which we stand renders the flesh utterly void of power to lord it over us. (See Rom. vi, pa.s.sim.) If the law is "the strength of sin," grace is the weakness thereof. The former gives sin power over us; the latter gives us power over sin.

"And Moses said unto Joshua, 'Choose us out men, and go out, fight with Amalek: to-morrow I will stand on the top of the hill with the rod of G.o.d in mine hand.' So Joshua did as Moses had said unto him, and fought with Amalek; and Moses, Aaron, and Hur went up to the top of the hill. And it came to pa.s.s; when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed. But Moses' hands were heavy; and they took a stone and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side and the other on the other side; and his hands were steady until the going down of the sun. And Joshua discomfited Amalek and his people with the edge of the sword." (Verses 9-13.)

We have here two distinct things, namely, conflict and intercession.

Christ is on high _for_ us, while the Holy Ghost carries on the mighty struggle _in_ us. The two things go together. It is as we enter by faith into the prevalency of Christ's intercession on our behalf that we make head against our evil nature.

Some there are who seek to overlook the fact of the Christian's conflict with the flesh. They look upon regeneration as a total change or renewal of the old nature. Upon this principle it would necessarily follow that the believer has nothing to struggle with. If my nature is renewed, what have I to contend with? Nothing. There is nothing within, inasmuch as my old nature is made new; and nothing without can affect me, inasmuch as there is no response from within. The world has no charms for one whose flesh is entirely changed, and Satan has nothing by or on which to act. To all who maintain such a theory, it may be said that they seem to forget the place which Amalek occupies in the history of the people of G.o.d. Had Israel conceived the idea that when Pharaoh's hosts were gone their conflict was at an end, they would have been sadly put about when Amalek came upon them. The fact is, _theirs_ only then began. Thus it is with the believer, for "all these things happened unto Israel for ensamples, and they are written for our admonition." (1 Cor. x. 11.) But there could be no "type," no "ensample," no "admonition," in "these things" for one whose old nature is made new. Indeed, such an one can have but little need of any of those gracious provisions which G.o.d has made in His kingdom for those who are the subjects thereof.

We are distinctly taught in the Word that the believer carries about with him that which answers to Amalek, that is, "the flesh"--"the old man"--"the carnal mind." (Rom. vi. 6; viii. 7; Gal. v. 17.) Now, if the Christian, upon perceiving the stirrings of his evil nature, begins to doubt his being a Christian, he will not only render himself exceedingly unhappy, but also deprive himself of his vantage-ground against the enemy. The flesh exists in the believer and will be there to the end of the chapter. The Holy Ghost fully recognizes it as existing, as we may easily see, from various parts of the New Testament. In Romans vi. we read, "Let not sin therefore _reign_ in your mortal bodies." Such a precept would be entirely uncalled for if the flesh were not existing in the believer. It would be out of character to tell us not to let sin reign, if it were not actually dwelling in us. There is a great difference between dwelling and reigning. It dwells in a believer, but it reigns in an unbeliever.

However, though it dwells in us, we have, thank G.o.d, a principle of power over it. "Sin shall not have dominion over you; for ye are not under the law, but under grace." The grace which, by the blood of the cross, has put away sin, insures us the victory, and gives us present power over its indwelling principle.

We have died to sin, and hence it has no claim over us. "He that has died is justified from sin." "Knowing this, that our old man has been crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin." (Rom. vi. 6.) "And Joshua discomfited Amalek and his people with the edge of the sword." All was victory; and Jehovah's banner floated over the triumphant host, bearing the sweet and heart-sustaining inscription, "Jehovah-nissi"

(the Lord my banner). The a.s.surance of victory should be as complete as the sense of forgiveness, seeing both alike are founded upon the great fact that Jesus died and rose again. It is in the power of this that the believer enjoys a purged conscience and subdues indwelling sin. The death of Christ having answered all the claims of G.o.d in reference to our sins, His resurrection becomes the spring of power in all the details of conflict afterwards. He died _for_ us, and now He lives _in_ us. The former gives us peace, the latter gives us power.

It is edifying to remark the contrast between Moses on the hill and Christ on the throne. The hands of our great Intercessor can never hang down. His intercession never fluctuates. "He _ever_ liveth to make intercession for us." (Heb. vii.) His intercession is never-ceasing and all-prevailing. Having taken His place on high, in the power of divine righteousness, He acts for us according to what He is, and according to the infinite perfectness of what He has done. His hands can never hang down, nor can He need any one to hold them up.

His perfect advocacy is founded upon His perfect sacrifice. He presents us before G.o.d, clothed in His own perfections, so that though we may ever have to keep our faces in the dust, in the sense of what we are, yet the Spirit can only testify to us of what He is before G.o.d for us, and of what we are in Him. "We are not in the flesh, but in the Spirit." (Rom. viii.) We are in _the body_, as to the fact of our condition; but we are not in _the flesh_, as to the principle of our standing. Moreover, the flesh is in us, though we are dead to it; but we are not in the flesh, because we are alive with Christ.