The Red Sea
William Kelly
Table of Contents
The Red Sea: Part 1
Ex. 14
We are all too apt to settle down with that which merely stays the craving of the conscience, and satisfies our own sense of what our sins deserve from God's hand; and this to the great impairing, not only of His glory, but also of our peace, instead of endeavoring to rise to the enjoyment of the full portion we have given us in the gospel.
This appears always in every part of the truth of God, and it will be made manifest here, I trust clearly, to the children of God, by that which certainly ought to be the known portion of all belonging to Christ. For I am not now going to speak of what might be safely unknown by any Christian. I am only going to treat of the common heritage of all that belong to Christ. I propose to speak, not of the whole even that by grace pertains to us from the very starting-place of our career, but of that part of our blessing which God has given us in redemption, by the death and resurrection of the Lord Jesus Christ.
Christians are too apt to settle down with this—that they have been awakened and feel their sins, and that they have found a blessed refuge and resource in the blood of Christ.
They are quite right as far as they go. God forbid that one should enfeeble the sense of the preciousness of His blood. To enter into our full portion enhances the value of His blood, and brings out the grace of God in its own fullness, not in any way shadowing even that which souls are apt to make their goal, but giving them to enjoy it richly, which they are too apt to content themselves without.
In general you will find that what souls are content to rest in is the answer in the New Testament to the type of the Passover.
No soul that is awakened of the Holy Ghost could find the smallest possible hope for his guilty soul save in the blood of the Lord Jesus. To Him pointed, as we know, the Passover lamb that was killed, the blood of which was sprinkled on the doorposts of Israel in the land of Egypt. It is plain that all God's children must necessarily be sooner or later driven to find their shelter within the blood-sprinkled doors; there alone they are safely sheltered from judgment.
But they are apt to satisfy themselves with something short of what God has given. The paschal lamb's blood is not really all that God has given to us, even from the starting-place of the Christian.
The children of Israel, as you may see by the historical circumstances, were not yet redeemed out of Egypt, even after the blood was sprinkled. There was another need and a different action of God, following the first up, no doubt, but still another dealing of grace necessary to show the deliverance that Christ has really secured for the believer.
The truth of death and resurrection alone gives the believer the measure of the blessing which Christ has really procured; just as in the circumstances here, the Red Sea itself was necessary to give the Israelite his deliverance from the house of bondage.
The New Testament fully teaches this. Take for instance, the First Epistle of Peter. There we find that we “are redeemed, not with corruptible things, as silver and gold,.... but with the precious blood of Christ, as of a lamb without blemish and without spot”; but that is not all. The Spirit of God shows that by Him we believe in God, who raised Him up from the dead, and gave Him glory, that our faith and hope might be in God.
There you have our Red Sea. The death and resurrection of the Lord Jesus—the putting the people through the Red Sea answering to it as the type in the Old Testament was necessary to complete the deliverance which God pledged the blood of the lamb to perform.
And so you find it also in the Epistle to the Romans. In chapter 3 we have the blood of Jesus; in chapter iv. we have the death and resurrection: the Red Sea being the type of the latter, as the Passover is of the former. We have Jesus shedding His blood in chapter 3.; Jesus raised again for our justification in chapter iv.; and then in the commencement of chapter v., we read— “Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.”
The Holy Ghost does not say we have peace until we have the result of the death and resurrection of Christ, as well as of His blood, applied to our souls. I am not in the least denying that a soul may be filled with great joy without such knowledge. The attractive grace of Christ continually wins souls, leading them to rejoice before God; but joy and peace are very different things.
You never can have solid peace without knowing that all that is against you is judged of God. He would have me to look at what I have done and to feel what I am; nay, He would use means to bring a due sense of sin, and not only of my sins, before my soul to judge self both in what I have done, and in what I am.
In the face of all, then, have you perfect peace? What could give you this? Not merely the blood of Christ. Without that precious blood there could be no peace; but the blood of Christ, whilst of infinite price, does not give the full measure of the blessing into which your soul is brought, even as a groundwork before God. He has made peace through the blood of His cross, no doubt; but still the way He brings me into the enjoyment of it is by showing Himself raised from the dead for our justification; and more than this, by showing us ourselves, dead unto sin, but alive unto God, through Jesus Christ our Lord. Accordingly, then, we have this fully discussed in the Epistle to the Romans, and upon this I must dwell for a little.
(To be continued).
The Red Sea: Part 2
Ex. 14
First of all the apostle looks at our guilt in the sight of God—our actual sins; and, after this has been fully discussed, the other question which so often troubles the believer is taken up. I have been pardoned, and may be happy in redemption. I am enabled to look to God with a certainty that I am reconciled to Him; but there remains this that so shocks me—to find that, in spite of all, I have pride, foolishness, carnality, self-will, and a continual tendency to turn away from Him. All this surprises me so much the more that God has shown me such exceeding favor. Is there nothing to meet it? What is God's way of dealing with this sense of evil within, that we feel the more deeply because we are brought to God? Are we merely to comfort ourselves with the thought of Christ's love, or that He shed His blood? Nay, there is more. Accordingly the apostle Paul deals with this more particularly in chapters 6, 7, 8. of Romans.
In chapter vi. the point is sin and our continuing in sin. Now he shows that this is altogether judged and met by the nature of the blessing that God has brought us into. It is not merely that I am to be consistent, or that I have got a motive in either the love or the blood of Christ. That is not all. What he says is, “How shall we that died to sin live any longer therein?” It is not “How shall we that are living now?” or “How shall we that have been brought to believe in Christ?” Not so. Quite another thought. Neither is it because we are washed with His blood, but “How shall we that died to sin live any longer therein?”
There is many a soul in this world striving to be dead to sin, and there is hardly anything that more tries Christian people. They are not surprised, before they are converted to God, that they should have sin; but, after they have been brought to Him, to feel within them the workings of sin alarms them indeed.
He does not meet this by turning them back to look at the cross, and by showing them the blood of Christ that was shed for them. The blood of Christ effaces the sins, but it does not meet the question of sin that is working in the believer after he is brought to God. What does? You died to sin, with Christ; and you ought to know and act on it.
There are a great many who do not know this; and an immense loss it is to them, because the effect of one's not knowing this is, that he strives to become dead, instead of believing that he is.
This is at the bottom of all the legal efforts you find yourself and so many making. Ignorance of it led to nunneries, monasteries, and other similar devices in early days as now. But the same thing is found among Protestants. I do not mean they use these precise methods, but efforts to the same end. This led to all the schools of mystics and pietists, because the same condition is found amongst all until they get hold of the great truth that the Christian is dead with Christ.
Don't you know your baptism? he says (in Romans 6). Don't you know what God gave you at the beginning of your career? Don't you know what was meant in that first rite? Of course it is not the sign that could give a real blessing. Now, baptism with water is not at all the sign of the bloodshedding of Christ; therefore we hear nothing about it in chapter 3. It means a great deal more than bloodshedding. It sets forth our death to sin, and not merely that Christ died for our sins. In short, it sets forth the Red Sea, and not the Passover. That is, it shows me Christ's death applied to my nature—a condition that is so often the stumbling-block to the children of God, and the means of harassing them. Satan knows well how to work by it for the purpose of producing despair on the one hand, or of tempting to license on the other.
Christianity denies both. It dispels despair and delivers from license. It is the application of what God has wrought in the Lord Jesus to all of us—not merely to our sins, but to our sin, to that root of evil within; and just as He has shown me the blood blotting out my sins, so He brings me to see that I am dead to sin. If He had not given me this, I were equally lost. It was true from the first, and accordingly in the very baptism of a Christian the Scripture sets forth this great fact. “Know ye not, that so many of us as were baptized unto Jesus Christ were baptized unto his death?”
Such is what baptism signifies. It is not the sign of life-giving, but of death-giving, so to speak—that is to say, it brings the believer into this place of death with Christ. It is the outward expression that if I have got Christ at all, the Christ I have is a Christ that died and rose again; and when I am baptized, I am “baptized unto his death.”
This is immense comfort. “So many of us as were baptized unto Christ Jesus were baptized unto his death. Therefore we are buried with him by baptism unto death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also [in the likeness] of [his] resurrection.”
Now the reason why we look onward to this is, because we know “that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.” Why? “For he that died is freed (or, “justified,” as the margin says,) from sin.” It is not a question of being justified from sins, but from sin. It means that you in that very act confessed what has brought you out of your condition, out of that death where you lay as a sinful child of Adam. “He that died is justified from sin.”
Then we have the present consequence: “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God, in (or, through) Christ Jesus.", And then comes a practical consequence, “Let not sin therefore reign in your mortal body.” That is, the sin is supposed to be there, but it is not to reign: and the reason is, because I am dead to sin. To every Christian, to every person to whom his baptism is a sign of a great reality by and with Christ, this is so.
It is not therefore a question of striving to be different, or seeking to feel this or that, but of believing what God has done for me in the death of the Lord Jesus Christ. If we look at the Red Sea, we can understand how this applies.
After the Passover the children of Israel came into the greatest pressure of trouble. All they felt in Egypt was a little thing compared with what stared them in the face. They had left that land after the blood of the paschal lamb was sprinkled on their doors, but so hard pressed were they that there was nothing but death before their eyes. They had never, so far as their feelings were concerned, been so shut up to death as then.
On all sides there were obstacles they could not surmount. Behind them the army of their foes, and before them only more certain death. But that which seemed to them merely the waters of death was precisely what God was about to make the path of life; and Moses, at the word of God, lifted up his rod—that same rod of God which had brought judgment upon the Egyptians, which had plagued them often before. That rod was lifted up over the sea, and at once the waters of death rise up on either side as walls, and the children of Israel passed through protected; so much the more because it was evident that God was for them.
Not so on the night of the Passover. God, no doubt, did not permit the destroyer to touch them, but the blood of the lamb, instead of showing God for them, was merely a protection that God should not be against them.
It was not yet God for them. There was no communion. He was outside of where they were. The blood interposed between Him and them. How could a soul be at ease and peace with God when that is the case? What I want is to be able to look up into the face of my God. What I want is that He should be with me, and that I should rest in His presence. But merely to have that which comes between myself and God would never give me solid comfort before God, and, indeed, it ought not. Accordingly, the subsequent circumstances proved the condition into which the children of Israel had fallen—a condition of anxiety, and dread, and danger, worse than they had ever known before.
And it is frequently so with the Christian. After the soul has been directed to Christ, there is often a coming into deeper waters than ever, and a deeper realization of one's own sinfulness than ever. The sense of sin after we have looked to Christ is far more acute and intense than when we fled for refuge at the beginning. There was then a path of life through death. God was for them; but that was not all, He was against the Egyptians. And so when the Israelites had passed over, the Red Sea closes upon their enemies and all are dead; then Israel was saved, and it is, remarkable that here for the first time God uses the term salvation. He does not say salvation on the night of the paschal lamb, but when they have passed through the sea. Salvation is a great deal more than being kept safe. Salvation means that complete clearance from all our foes—that bringing us out of the house of bondage, and setting us free and clean before God, to be His manifest people in the world, It was only pronounced when God brought them out of Egypt into the wilderness; it was when their foes were completely judged, and when they were so saved as never to pass under that kind of dread again.
Is it so with the Christian? Yes, surely. For what was the question then? The point then was, the prince of this world seeking to use and to turn God's righteous judgment against His own people—the prince of this world seeking to retain the people of God because of their sins; and what God shows is the complete judgment of their enemies—the destruction that fell upon all claim as against the people of God. God Himself publicly espoused their cause and acted on their behalf, so that they never returned to the house of bondage.
At the Red Sea it was the rod of judgment that was lifted up over the waters—it was that rod that smote the Egyptians with all plagues. So it is in the Epistle to the Romans. It is always righteousness. It is a question of turning righteousness against the people of God; but Christ has come, and by His blood He has cleansed them, and by death and resurrection He has brought them out of the place over which judgment hung—completely outside. There is no judgment any more. They see their sin, as well as their sins, completely gone in consequence of Christ's having undergone God's judgment. Therefore chapter vi. of Romans is the first place where sin in our walk is discussed; and in dealing with this question the apostle shows that we died to sin, and that the gift of God now is eternal life. Sin cannot touch the believer, for he is dead to it.
The next point is law. That, he shows, cannot touch the believer either, and for this reason, that I have “been made dead to the law.” So in chapter 7, “we have been made dead to the law by the body of Christ.” It is not some fresh means, but it is the application of that which is true already, to the law, even supposing I had been a Jew. That is, it is the death of Christ, applied to both sin and law, that gives the believer his clearance. And now we are “married to another, even to Him who is raised from the dead.” So it is as wrong for a believer still to have a thought of being “under the law” as for a woman to have two husbands at once. We are dead to the law that we should belong to another.
In chapter 8 we have it very fully. “There is therefore now no condemnation to them which are in Christ Jesus.” And he explains this in two ways. How could you condemn them? “For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death.” How could you condemn what is perfectly good? That which God has given me is the Spirit of life in Christ. But there is another reason. God has condemned sin already. There is a reason founded upon the character of the new life, that God will never condemn what is good. But, moreover, God has condemned the bad life already: “For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh.” He has already judged my nature. It is not a question of forgiveness. I do not want my nature to be forgiven; I do not forgive it myself.
It is a great comfort that God in the Lord Jesus Christ has dealt with sin in the flesh. It was not enough that Christ by His own perfect purity condemned sin in the flesh, for that would have made me worse than ever; but after Christ in His life showed me a pattern of all purity, He became a sacrifice for sin, and then God condemned sin in the flesh—this nature that troubled me. Accordingly, if God has given me a new nature found in Christ risen from the dead, and also has condemned my old nature, it is very evident there can be no condemnation to those in Christ. You see in every point of view there is no condemnation to those in Christ Jesus. Their walking after the Spirit is the consequence—the effect—of it; and the more I know I am delivered, the more happy my soul will be, and the stronger I will be in walking after the Spirit.
Although the believer is supposed to be perfectly brought out of his state of condemnation—out of the evil condition in which he was—yet for all that, he is in the wilderness; and so truly is this the case, that in this 8th Romans, however happy, he is groaning, he is only “saved in hope.” He is still in the wilderness, and so completely is this the case, that the Holy Ghost becomes the power of his groaning in the wilderness. So the analogy is perfect between the Christian and the Israelites, who were brought out of Egypt, but who never returned to it.
After they came out, they raise the song of triumph. There is no singing in Egypt. Here we find them singing on the other side of the Red Sea; but for all that, they are traveling through the wilderness—they are only going on to the rest of God—they are still toiling through a scene of trial, where, if there is not dependence on God, they perish. I speak now, of course, not in application to the Christian as a question of eternal life, but of practical experience. The wilderness is the place where flesh dies, and where all hangs on the simplicity of dependence on the love of God.
W.K.
(Continued From P. 68.)
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