There are two things needed to make good our journey through the wilderness; first an object, a divine object; and second, the assurance of the love of God as the foundation of all our hopes.
Another thing, however, comes out before the glorious object is reached, and one which underlies the whole relation of God, and that is, the path we have to tread, from the time of our knowing redemption to the obtaining of our rest. Thus, when the Lord visited Israel, redemption of the good land was promised, but not a word was said of the wilderness; for the wilderness was no part of redemption properly speaking. God would show them what was in their hearts, and thus what was in His heart; but this was not properly the fruit of redemption work.
In the 5th of Romans we have, first, "Peace with God," "access by faith into the grace, in which we stand," and "joy in hope of the glory of God:" in all this not a word of the wilderness. But when he says, "and not only so but we glory in tribulation also," there is the wilderness. This is not properly a part of redemption, but rather the exercising of us for the discovery of what we are, but in the presence of the God who has redeemed us. The danger is in not holding the beginning of our confidence steadfast unto the end. There is no doubt of the faithfulness of God to lead us on to the end; still, as regards detail, there is danger in the journey. When the joy of deliverance is first known, confidence in God is unbounded. But then we have to learn the unbelief and waywardness of our hearts. We own it, but we have thus to learn it. And if the love of God is shed abroad in our hearts, these exercises will not in the least touch the sense of our relationship with Him.
The secret of getting on our way rightly is holding the beginning of our confidence steadfast unto the end. For we have a difficulty, when conscience is lively, under the sense of failure, in laying hold of the grace of the Lord Jesus Christ, so as to apply it at all times to our need. It is not that the Lord would have our consciences unexercised. Paul's was exercised night and day. But the danger is in this, that the eye which is turned in, and conscientiously too, is apt to be turned off from Jesus and grace. Now remember all this exercise we get as the fruit of redemption. All experience previous to that is to bring us to feel the need of redemption.
In Romans 7, when he found the difference between getting better and being saved, and was rendered hopeless of the former, then he is willing to be saved as he is, ungodly, and without strength. Then God comes in, and there is " no condemnation." Now he is brought as a believer, as saved, into the wilderness. Now, we are apt to be either careless, saying, It is all grace, or careful, asking, Is it all grace? We may be honestly searching our hearts; but if not with God, we shall do it imperfectly. But if we are sure that God is for us, we shall spare nothing. So in Psa. 139. It is flesh that weakens confidence.
After all, though exercised, though brought under responsibility, it is Christ that is carrying on the work all through. It is grace from beginning to end. It is not merely priesthood; there is a third thing. He is the "apostle and high priest of our profession," but also "Son over his own house." Moses was not only a messenger, but a constant manager over God's house. He was to be faithful; and generally he was faithful. "But Christ as a Son over his own house." Moses was not over his own house, but over God's. But Christ is not in faithfulness, as a servant, but over His own house. He has an individual interest in it. The good Shepherd sought His own sheep. Christ is carrying on, not only God's house and affairs, but His own house. He takes the immediate care of what is His own: and He is doing it all as God. Thus we have all the nearness of being His own house, and yet it is God who is over it. He never fails in taking care of His house.
In the failure of Moses, we see that He did not get up to this principle of grace. But man can never be brought through the wilderness but by grace. The rod is the authority of Christ, but it is authority which has life-giving power. We need grace, special grace, which will not pass over a single fault. It would not be grace to do so, for it hinders our enjoyment. "If any man sin, we have an advocate with the Father." He will not pass it over, but work in our hearts to show us the root of our sin, that it may not hinder our fellowship. He carries us to the end, but not blindfold, but through faith. Moses did not sanctify God. How? He did not manifest God. But God did sanctify Himself in spite of the unbelief of Moses, by giving all the water needed.
When we see redemption, we see God to be for us. But do you say that all the way? Alas! no. You see failures, and then you think anything but God for you. But why? has God changed? No; but you have. Then comes exercise to bring this out, and to deepen the soul in the knowledge and enjoyment of the unchanging love of God, which is in Christ Jesus our Lord.
End Of Vol. I.
G. Morrish, 24, Warwick Lane, Paternoster Row.