The whole history of the bondage, redemption, deliverance; walk and warfare of the children of Israel gives us perhaps the most complete picture of the whole life of a saint of God that the Bible contains. There is hardly a sorrow in Egypt, a trial or circumstance in the wilderness, a warfare or other event in the land, but may in some way or other afford a valuable lesson to the Christian. We purpose, therefore, looking to God for guidance, just to glance briefly at the wilderness history and Canaan conflicts, as being those parts that most concern a young believer.
It may seem strange to some that of these two we should first speak of Canaan, especially if this is to be regarded as our final rest in heaven. We trust, however, clearly to show that, on the contrary, "this goodly land'' embraces the whole sphere of our spiritual blessings into which we are brought now; and without the enjoyment of which we cannot tread the wilderness path to the glory of God.
Let us in the first place consider such scriptures as Ex. 3:7; 6:7-8. These speak only of bringing out of Egypt into Canaan, no mention being made of the wilderness at all, thus showing that although they must necessarily cross it (an affair of a few days), their wanderings there for forty years formed no part of God's purpose. In like manner we find in Col. 1:13, that the same act that brought us out of the kingdom of darkness translates us into the kingdom of the Son. The wilderness may come in by the way to humble us and to prove us, or it may not. The dying thief had no wilderness journey, but passed straight out of Egyptian bondage into the paradise of God. Most of us have, however, a certain stretch of wilderness to cross; but it is important to see at the outset that this is only by the way, and in no way interferes with the fact that the sinner who one day was in Egypt dead in trespasses and sins, the next may be raised up and sitting in heavenly places in Christ Jesus (not as yet with Him).
As a matter of fact, the heavenly life and the wilderness life go on together, the latter in the strength given by the former. As "in Christ" a part of Him (also as a priest and worshipper), I am in heavenly places now; as a pilgrim and a stranger I am in the wilderness. Thessalonians, Ephesians, and Colossians touch most on the Canaan side, while Philippians and 1 Peter take the wilderness path. It is clear that Canaan cannot be confined to our final home in heaven, though doubtless including it (when the wilderness journey is actually over), but is mainly a vivid picture of the saint's position in the heavenlies, now waging war like the Israelites of old, as soon as the Jordan is crossed, for the possession and maintenance of their rights, as well as the destruction of their enemies. This we read of not only in the Old Testament, but as regards the Christian in Eph. 6.
In Deut. 26:1 we read, "And it shall be, when thou art come into the land which the Lord thy God giveth thee for an inheritance, and possessest it and dwellest therein." This verse speaks of three distinct positions of the Israelite in Canaan, that is to say of the believer and his heavenly privileges. First he enters the land, next he possesses it, or makes it his own, and thirdly he dwells in it. Let us briefly consider these in order.
Those for whom we write are sufficiently familiar with the leading facts of the history of the Israelites to remember that, having been delivered from the judgment of God, not by the fact of their being His people but by the atoning blood of the Lamb, they next crossed the Red Sea, and then leisurely crossing the desert found themselves on the borders of the land. This they refused to enter, and were therefore doomed to die in the wilderness; while the next generation were not allowed to enter Canaan, otherwise than by passing a second time through the waters of death in the Jordan.
(Continued and To be continued.)