GOD'S PURPOSE TO BRING HIS PEOPLE IN
GOD’S PURPOSE TO BRING HIS PEOPLE IN
Numbers 32: 1 - 27; Ephesians 3: 14 - 19
One thing must strike anyone acquainted with Scripture, and that is that Scripture presents to us reality. It does not conceal anything as to the people of God; it is not simply what is bright that is presented, but everything is presented. In the most distinguished men of faith, it is not only their faith that is recorded, but their failures; and unsparingly so. The failures are not seen as man sees them always, but they are brought out nakedly, according to what they are in the eye of God. So with Israel all is presented.
Scripture does not give us utopianism, a kind of state of perfection down here. The people are presented and certain thoughts of God with regard to them; but their failures and the snares into which they fell are brought before us also; it is all a proof of what Scripture is. All things are written for our learning. The snares are recorded for our learning in order that we may avoid them, for we are likely to fall into them. It is in that way that we are compelled to look at the Old Testament, and at God’s ways with the children of Israel. They are types of a people who are going through the wilderness in a much more real way, and it behoves us to be vigilant that we may not be ensnared as they were.
Scripture presents too the preservative against the dangers, and that is why I read Ephesians 3; the antidote is there in a certain sense in the apostle’s prayer. If Scripture does not present utopianism, on the other hand it does present a point to be reached down here. The point in the apostle’s mind was the point to be reached by peoples’ souls down here, while they knew they were safe enough for heaven.
[p. 221] The prayer in Ephesians presents what is to be reached, not in heaven, but down here; and it is a point beyond which it is impossible to get. The apostle says in Colossians, “whom we preach ... that we may present every man perfect in Christ Jesus”. You cannot go beyond that, that is certain, but “perfect in Christ” is to be reached by saints down here, and that is really the aim of the prayer. “That Christ may dwell in your hearts”, and why? That you may know the love of Christ. What is the great end? In one word — ‘Christ’. Your soul has to reach Christ in another sense, not only in faith but in love. That is where I believe the great deficiency lies. I do not doubt you have reached Him in faith, believed on Him, but it is another thing to reach Him in love, and that is done when you can say you know the love of Christ that passeth knowledge.
Now, dear friends, I come back to the scripture I read. We find in it the last hindrance on the part of the children of Israel. The great point was that they should enter into the purpose of God, and that was the land. From the outset God had expressed it to Moses. He would bring them out, and bring them in. God does save people, He makes Himself known as a Saviour God, and we could not go a step further if He did not, but it is the same God that brings out, that brings in. It is part of God’s purpose to bring out, but equally His purpose to bring in, to bring us into the light and knowledge of His purpose. The same God who delivered the people from His own judgement and the oppression of the Egyptian, purposed to bring them into a good land flowing with milk and honey, and we in a way repeat the history of the children of Israel.
The great bulk are content with the knowledge of forgiveness but are very slack to apprehend the purpose of God to bring them in. They know they are safe for heaven but are slack with respect to His purpose,
[p. 222] which is to bring them into the land where He dwelt, the mountain of His inheritance. He dwelt among them in the wilderness, yet the wilderness was not His thought, but the land, a good land on which His eyes and His heart rested from the beginning to the end of the year. That was the character of the land into which it was the purpose of God to bring them.
We have seen how many hindrances occurred on the part of the people. Scripture is not silent about them, for Scripture is the light of God, and if so everything is exposed. The light makes manifest, and the brighter the light the more manifest everything is.
Wherever God was dealing with the people, the light of God was there, and everything contrary to it was exposed. Christ was the light of the world; in His presence everything was exposed. I quote John 8. The Lord speaks in that way: “I am the light of the world”. The law did not convict the people who had brought to Him the woman taken in adultery and who were boldly claiming the execution of the law upon her, but the presence of Christ did. The light exposes, convicts, but at the same time does not condemn. It is not the office or part of light to condemn, but the brighter the light the more it exposes and convicts.
I have tried to show you as simply as I could that from the time of the brazen serpent and the springing well, the people are regarded in a new light; the people of God’s purpose. Two or three circumstances will prove this. One point is the prophecy of Balaam. I cannot question for a moment it had reference to the elect people of God brought to light; that is why the brazen serpent and springing well are brought in. I do not know who they are; if I am an evangelist, I have to preach to everyone; I have not to judge who are the elect, but at the same time life brings to light the people of God. Those prophecies describe what the thoughts of God are as to His elect people.
[p. 223] Then there is the numbering of the people; the Spirit of God took account of the people who were to inherit the land; not the people who came out of Egypt but in regard to entering on the inheritance. It is very clear to me that we have the elect people of God in view, not the people in the light of profession, but in the light of the purpose of God.
I was dwelling on one danger into which they fell, worldly associations. They fell into the trap — the daughters of Midian — and the practical result was, they dropped into idolatry. The purpose of the enemy never lies on the surface. Apparently the trap was the daughters of Midian, but the object of the enemy was to draw them into idolatry, to drag the people down to the level of the world, so that the people of God should no longer possess any claim to distinctiveness, they would then be like the nations of Canaan. What came to pass was that God came in, the plague broke out, they were delivered and then they found they had to enter into conflict with these very Midianites. The result was they gained a victory and spoil, for when once they took the ground of faithfulness they had God with them. They had victory and honour from God and the priest and Levite received their part of the spoil of the people by whom they had been seduced. We may have been seduced by the enemy, but when we are recovered we have to set ourselves against the very thing by which we were entrapped, and so we are more than conquerors.
Now we find another temptation, and mark this, the object of every temptation was to prevent the people from getting into the land, as the previous one would have done. Now it is to make them stop short of it. They are in the plains of Moab and it was suitable and agreeable, and the object was to settle down there and not go over Jordan; to utilise the good land they had conquered, without the necessity of going over Jordan. It offers a temptation very [p. 224] commonly presented to people now. I will speak to you presently of the advantage of going over, and the disadvantages of staying on the east side.
They had conquered this land with their sword; they were kings connected with Canaan, and the land belonged to the people. It was a goodly land and well suited for cattle and for their children; no one can doubt it. At the beginning the proposition on their part angered Moses; and there is no doubt he was right. Though he was not going in himself, yet he was unsparing in his condemnation of those who would not enter. It was only when they offered to take the lead in the warfare that he consented.
I would like to dwell a little upon this; it was a land that they had conquered, and what I understand by it is this: it represents what we may have gained by spiritual faithfulness, or what may have been recovered to us in these days. If we have separated from a great deal that is contrary to the mind of God, He rewards us, and gives us possession of truth which others fail to possess. We have gained greatly in the sense of the word of God, and have received light about the truth which others have not, and this I take as an evidence of spiritual faithfulness. But you see a danger now comes in. We have all this light, and have got away from what is contrary to God; we have all that amount of land which has been given us, as the effect of faithfulness, and what now? The tendency of the flesh is to settle down and say “let us enjoy”. If we have flocks and herds and children, so much stronger is the tendency to settle down in what God has given, to utilise the confirmation of Scripture in our souls as a ground for stopping short of the land of promise.
It is a great blessing to enjoy all the light we have, to bring up our children in that light, and to see the bearing of the word of God, and all the intelligence possessed in these days. This is a great privilege and [p. 225] favour, but at the same time it may be used as a plea for settling down on the east side of Jordan, putting death between ourselves and the purpose of God about us. There should be no such thing as settling down here, and I will tell you why. Because the purpose of God is not down here but above, the other side of Jordan. The purpose of God for His people is summed up in one word, ‘Christ’. You ought not to be satisfied till you have reached Christ; not only believed on Him, owned Him as Head, but reached Him according to the purpose of God about you. Christ is not to be found on the east side of Jordan, the providence of God may be there and much light, but Christ is the other side of death.
I am sure many must be conscious of this danger. The more I possess providentially, the greater opportunity I have to gratify myself down here, and the danger is very great. In that sense I do not doubt but that ample means may become a very great snare to Christians. You may say “I have a great deal of light and gain from God and will settle down; it is a very good place, we can make fenced cities for the children, and I do not want to be troubled to go any further”. But we see that they had to go further; they had to go before their brethren to war, but the mischief was that they came back, and then the Jordan was between themselves and the ark of the testimony. They were not where God was, and it is everything to be where God is. These two tribes had to set up a memorial altar of their own, for they were not where the tabernacle was.
What do we see about the apostle? He was not content to be there. He said “This one thing I do”. Only one thing. “I press toward the mark for the prize of the high calling (the calling above) of God in Christ Jesus”. That was the line of the apostle. Now I venture to ask you, what do you think attracted the apostle? Surely it was the love of Christ. He [p. 226] was so sensible of the love of Christ that nothing would content him but to be where Christ was; not simply in faith but in affection. I believe it is affection that carries us to where Christ is. See the prayer in Ephesians 3, how every divine Person is involved in that prayer. I want to call your attention to the way in which divine Persons are bound up with the saints. The prayer is addressed to the Father of our Lord Jesus Christ, and it is His Spirit by whom we are to be strengthened, and the object is, that Christ may dwell in our hearts by faith. It is wonderful the way in which the Christian is bound up with divine Persons. Do you not think that God displays His power at the present time? I am sure He does! The great thing for us is to be in the scene where He displays it. He works by His Spirit in the inner man, that Christ may dwell in our hearts.
Now supposing this prayer is fulfilled (and it is the purpose of God to fulfil it), see where we are brought. Christ dwelling in our hearts by faith. Christ is supremely the object to God the Father; is He supremely the Object to us? What is the object before your heart? What are you pursuing? If Christ is dwelling in your heart by faith, you are pursuing one thing — Christ. The apostle said “this one thing I do”.
We see the same thing in Mary. Martha was a true servant, but fussy; she wanted the Lord to reprove Mary. But He says, “one thing is needful and Mary has chosen that good part which shall not be taken away from her”. People are distracted by a multitude of objects from pursuing Christianity; their business, their families, and I know not what else. Scripture gives one thing, and if so I have the heart governed by one object. God has one object — Christ — and there is but one for the Christian. That is what it is, to have Christ dwelling in the heart by faith. He is enthroned there. But you may say ‘have I not got other things to do?’ Yes, but Christ will not be [p. 227] content to share your heart with a competitor, and you must be content to give Him the first and supreme place. When Isaac was weaned, Ishmael had to leave the house.
Now what is the result? That you may be able to comprehend the length and breadth and depth and height, etc. There are three things: (1) “rooted and grounded in love”, (2) “able to comprehend”, (3) “filled to all the fulness of God”.
Now the way to this is not by faith, though you could not reach it without faith — but it is not a question of light but of love; then it is that you are able to comprehend the length and breadth and depth and height. Why can love alone comprehend that? Because the length and breadth and depth and height is the expression of love; it is only love that can comprehend the great purposes of love; no other power can enter into it. I have thought of that verse till my mind has been excited to get an idea of it. I never got an idea of it in that way, and I do not believe anyone ever will, for only love can comprehend love.
The prayer proposes that we should be rooted and grounded in love, for it is love that knows love. You are first impressed with His love; “He that loveth not, knoweth not God”. How can you know Christ but by love? Then you get a vast comprehension of the length and breadth of the purposes of divine love, for the love of Christ is known. The beginning of it is in death; then you learn it in His intercession, and in bringing you to the Father’s heart, as He will bring you to the Father’s house. The climax is to know the love of Christ which passeth knowledge; and the end is, you are filled with all the fulness of God.
If you come to the intelligence of His purpose and know the love of Christ and are filled full, the great end is, that saints may be the expression of God here. I call attention to a passage in John 4, “No man hath seen God at any time”. The same expression is used in John 1: 18 of Christ Himself; now as to Christians, “If we love one another, God dwelleth in us and his love is perfected in us”. Here it is to comprehend with all saints. That is the motive spring of love to all Christians, only the enjoyment of the love of Christ towards ourselves; if He loves us we ought to love one another “as I have loved you”.
I believe the meaning of it is that you have really reached the house of God; that is my conviction. You have got all the good of the house of God, the light of His purposes, the knowledge of the love of Christ, you are really in the land, and identified with the tabernacle, the house of God on the other side of Jordan.
It is complete deliverance from the religious course of things here. I am not in accord with any of the religious things down here; and my whole course should be a protest against these things. I am across Jordan and my soul has reached Christ where He is. I realise the house of God, now I am where the tabernacle is, on the other side of Jordan westward. I am risen with Christ, quickened together with Him and now my soul knows what it is to live with Him where He is. Do you believe that Christ so loves you that He wants to attract you there? His love begins to be known in death, it is carried on in intercession, and then the same love brings us into the Father’s love as it will do into the Father’s house.
There is just a little interval till that day comes and that is filled by this “that you may know the love of Christ that passeth knowledge”. He says, “I will present to you the attraction of love”; a love of which we can get no idea except in Him, that He may draw us to Himself, on the other side of Jordan, the blessed scene on which He has entered where He is the Centre and Object of all the purposes of God, and [p. 229] so it is that you enter into the length and breadth and depth and height.
May God give to us to know more about it. I do not think we are defective in faith, but there is no doubt we are in love. I do not think we have followed up the love of Christ; it does not sufficiently impress our hearts. That love is encouraging, attracting, attending on His people so that they may leave everything as Peter the boat, to find Him the other side of death where He is to be found by affection.
May God grant that we may have a much greater sense of the love of Christ which passeth knowledge.