IF the line of Joshua and the sword (as in the book of Joshua) be insisted on without being accompanied with the line of the Ark, with its “cherubim of glory” and Eleazar, all must end in failure.
Indeed, we see in the history of the route of the Ark-as in Jordan, to Shiloh; then, when Shiloh was forsaken by Jehovah (1 Sam. 4; Psa. 78:60-72; Jer. 26:6), carded to Zion (2 Sam. 6; Heb. 12), where full and completely unlooked-for grace shone forth, when " worm Jacob " was wholly ruined; we see, I say, this remarkable feature in the Ark's history —it always brings out the glory of grace. On it moves, after its construction by Bezabel and Aholiab, until it frees Rahab (see Acts 15:11; Rom. 15:15, 16; Col. 2:6, &c.); passing onwards, as it then vanishes in the book of Joshua, till Rahab's son David (through Ruth the Moabitess and Boaz) dances before it; not with " those who delight in war," but with the harp, and timbrel, and trumpets. Such is sovereign grace on the basis of divine righteousness. Korah's son (Num. 26:11; 1 Chron. 6:33-37; Rom. 11:5, 6) anoints Rahab's son with the crown of " oil," and the God who dwells between the cherubim (Psa. 80:1,2) leads him on till he lays the Ark in its tabernacle on the height of Zion." “The sons of Korah ' had songs " inspired for them also (Psa. 42 &c. &c.).
Now, it seems to me, that, in Acts, we have the two lines divided-the line of Joshua and the sword, and the Ark and its " cherubim of glory " and Eleazar. This being so, Jerusalem becomes an earthly religious center; Paul is even snared thereby, and the apostle of the circumcision, Peter, is well nigh the ruin of Antioch (see Gal. 2); the assembly which gives us the line of the Ark and Eleazar, through Shiloh to Zion.
Reuben, and all " the mighty men of war," had to move on before the Ark as it silently went round Jericho, and learn that they were not needed as warriors there. The shout when it did arise there, was the result of victory won—the Lord had given Israel the city. Rahab saw even more, as actually accomplished (Josh. 2:9). In 1 Sam. 4 we see an attempt made to have the shout first and fighting afterward, Reubenite fighting too (contrast 1 Sam. 4:5 and Josh. 6:10). The Ark in all its solitary power must do all, and hence the grace following must be magnificent. Rahab and her whole household come forth, and “the scarlet sign" has its wondrous effect. “In the midst of Israel " does she " dwell." Achan had, as it were, ruined the responsible camp-he who was the son of him (Zerah) who had the scarlet thread bound on his hand. Thus Rahab follows the line of the Ark; the power of grace and glory now on the basis of the silence of the cross. Such, I believe, is Antioch in Acts.
Stephen sees the heaven opened; there “the glory of God and Jesus standing at the right hand of God " is displayed. In silence the weakness of the cross and the power of resurrection shall move on; the energy to pull down, nay, which ken pulled down Satan's fortress, Jericho, is in glory (see 1 Cor. 15:57; 1 John 5:4; 4:4). Hence, as we follow Acts 8:4, then 11:19-26, we see the outcasts moving on, till the man of goodness and full of the Holy Ghost and of faith, comes, and with gladness sees " the grace which (evidently) was of God." Barnabas carried away in the Jerusalem stream with Mark; we find a Silas and Timothy lei on in the blessed line of full grace and the energy of “the Spirit of Jesus." For, we are warned in Acts 1, that Theophilus was instructed in all that HE, “Jesus began both to do and teach" (Isa. 42:1, 2). Even " the apostles " then were painfully imbued with the desire for outward manifestation of things on earth; they said, " Lord, wilt Thou at this time restore again the kingdom to Israel? " “Jesus" is the name to follow in Acts, if we want the line of heavenly blessing and grace. Stephen saw “Jesus " in glory, and "the Spirit of Jesus " led Paul to Philippi.
There we see the apostle among a few women-all weakness on man's side. Down comes Jericho's strength, and out comes the freed Gentile, too, as praises of triumph arise from Paul and Silas. They celebrate the victory of the Ark (utter weakness on the human side, full power on the divine side), and pass on.
But, on the other hand, the history of Jerusalem in Acts is solemn. It is evident that " they who seemed to be somewhat " welt not warring (for men of war were needed in Joshua, if Shiloh and Eleazar and the Ark were fully owned), as coming out from the One " who dwelled' between the cherubims "-HEAVEN being the place where the Ark rested—" the height of Zion " for us now (Jer. 31 Heb. 12). They sought to make Jerusalem a sort of metropolitan assembly. They slave to Peter and his line. Of course he had “the keys of the kingdom of the heavens” given him; and very beautiful Acts 2. comes in in its place.
But Rahab must be acknowledged, too, and Achan is there (Acts 5). Did not the apostles own Antioch? Yes.
But we find Peter not acting as Barnabas and Silas did in Acts 11 How solemn. He was the first apostle; and he is carried away by ordinances and the outward; so that Paul has to " withstand him to the face." The earthly swayed him; he overlooked the Ark on " the height of Zion." The heavenly was fully owned at Antioch, and the earthly too (Acts 11:29; 15:28-31).
But even Shiloh was forsaken by Jehovah, and He “refused the tabernacle of Joseph." Yet the features of an Antioch can still be revived—like the remnant in Thyatira. Zion arose when Shiloh was forsaken. For, “ye are come "—beyond Shiloh—" unto Mount Zion, and the city of the living God, the heavenly Jerusalem." Rahab's son arose then. Richer blessing than ever sprang up then. A Hannah triumphs and gives the shout because she rejoices in the Lord's salvation (1 Sam. 2:1). Is not this Rahab once more? Is not Samuel, the praying (not, as Samson, the slaying) Nazarite, the one of silent power? All was in ruin then, the outward crushing and warring, but not in the line of the Ark. The sword was owned, indeed, but—though ostensibly in Jehovah's battles—it availed not. They had only an Ai in Judges (20).
Hannah fought not with that line of things. Nay, she says and sings, “The bows of the mighty men are broken, and they that stumbled are girded with strength." The Lord does all for her; He kills, and makes alive; He takes up the poor and the beggar. “By strength shall no man prevail."
The principle and grace of Antioch never can fail us. The crowd that believed there, clave unto the Lord, they had neither a Peter nor Paul there then. To " cleave unto the Lord" (it is the same form of expression as we find in Matt. 15:32), gets wondrous blessing. He may try our faith, as we " continue with (or cleave unto) Him the three days,' and seem to get nothing."
But Antioch got good food at last, even Paul was brought to them to aid.
But what if we cannot have the line of the sword and the mighty men of war, as in Joshua's days?
What, if a Saul, as in Samuel's days, monopolize it?
What if a Joab take Jerusalem (1 Chron. 11:6)? We can own the silent power of “the ark" still. Thus, “while kings with their armies flee apace, she that tarries at home" may have “spoil" to divide. The Ark is the theme of Psa. 68 A man—" the man Christ Jesus," was " crucified in weakness." Now, “He lives by the power of God." Weakness and need follows that line.
This is the Antioch-lime. At first “those who were scattered abroad " (too weak to remain at Jerusalem), feared because of " the Jews " (compare Acts 11:19, and Rev. 3:9). Then “some of them” took courage (having, perhaps, no characters to sustain), and preached to any of the Rahab family they found. " The hand of the Lord was with them," and a blessed result followed. Jerusalem, it is true, gets uneasy; but sovereign grace conquers.
Thank God we need own no Jerusalem now-a-days, even though a would-be Jerusalem arise. We have no apostles on earth who might act as Peter did then. Now their writings will not make us err, but we may profit by their failures, while grace would make us hide them. May we be warned by all that Luke wrote in Acts. He told Theophilus of " Jesus," and all He began to do, and teach; while he dwelt not on the failures—leaving silent spiritually to see them. Was it not as much as saying—" Even if thou findest Peter or a Paul, in my second treatise, wavering or going wrong, or forming any Jerusalem on earth, be warned. Go on with what " Jesus began." He is to lead on. I brought you to the rent wail in Luke 24-displayed the ark and Eleazar, there, and " the chariot of the cherubim" too. Follow whither He leads, though in God's rest there (Read Psa. 132:7-18), let thy Gilgal be a result be a relationship which the ark maintains whence He rests."
David took Zion, Joab took " the Jerusalem which now is," " Shoshannim-Eduth " conquers in the end. He who uses either a Saul's (1 Sam. 17:39) or a Joab's (2 Sam. 20:8) armor needs beware. Such warriors' garments must be relinquished if the ark with the cherubim and Eleazar is to be followed fully.
" Thus saved by grace we'll gladly sing,
Till all tile heavens and earth shall ring
With Grace triumphant reigns! "