READING JOSHUA 5
[p. 31] READING JOSHUA 5
Ques Will you explain a little as to what comes in between what we read this morning and what is before us this afternoon?
JT It is important to see that the types generally represent the truth from the side of the experience of the believer. Take the brazen serpent. Many have presented it as representing the atoning side of the death of Christ, but that is not so; the believer is not concerned at that stage of his experience as to sins, or God’s attitude toward him but he is concerned as to his own state, which he finds to be contrary to God. The side presented, therefore, is just what he requires; he requires to see that God has set that state aside. If bad, there is no use in expecting from it; it is a great thing to see that God has set it aside so that the believer is not to be distressed or defiled by it. There he discovers that he has a new vital element within him, whereby he is able to live above that state. Next, having recognised the Spirit, we become conscious of what we are in the eye of God. Balaam’s prophecies represent the vision of the Almighty; the prophet had his eyes open to see things from God’s point of view. So the believer takes account of things as God sees them; that is, God takes account of you not as in the flesh, but as in the Spirit. The second numbering of the people is that, as thus suitable to God, they might find their place in His own land — in Canaan. Thus the Scriptures meet the believer at every stage of the way, and furnish him with light, as he needs it. Jordan, the existence of death as Satan’s power, is the last great barrier between our souls and the region of God’s purpose. The Spirit enables you to take account of Christ as the Ark of the covenant going into death to set it aside.
[p. 32] The two numberings of the people give the distinction between the two parts of the book of Numbers. The first was in relation to the tabernacle and to the wilderness, the second in relation to God’s purpose. In this chapter they are all over the river and in the land, and the first thing mentioned is the effect of this upon certain occupants of the territory.
Ques What answers to the territory that fell to Israel east of Jordan?
JT I think Romans 8 answers to it. It is not Canaan, yet it is divinely given territory. I think that all conflict and territory acquired outside of Canaan have reference to the work of the Spirit in the individual believer. This does not go beyond the teaching of Romans.
Ques What answers to the Amorite now, verse 1?
JT The Amorite here is in Canaan. He is represented by what we get in Ephesians 6. Conflict in Canaan refers to the saints collectively as risen with Christ, and in the power of the Spirit taking heavenly ground in the apprehension of their souls and in testimony.
Ques What was the character of the opposition they met with before they passed over Jordan?
JT Sihon and Og typify certain formidable obstacles to our progress after the Spirit is recognised, and the overthrow of these means distinct gain, for their lands are possessed. Then the Moabites appear. These are, perhaps, the most dangerous of all enemies and there are but few who are not more or less overcome by them. The king of Moab hired Balaam to curse Israel. This is one phase of Moabitish opposition. Satan attacks us in our consciences so as to prevent us from entering into the enjoyment of God’s blessing. The truth of Romans 8: 28 to 39 meets this. “Who shall lay anything to the charge of God’s elect?” Romans 8:33. The believer knows now that he is one of God’s elect, and that God will not admit of any charge [p. 33] against him. Further, Christ is at the right hand of God, and makes intercession for us. Now if the enemy has failed on that side, if he cannot overcome on the line of accusation, he turns to another, that is, seduction. In Pergamos there were those who taught the doctrine of Balaam. It is very important that we should see how the enemy, after failing on the side of accusation, then tries seduction. The daughters of Moab represent the seductive character of the world. The exhortation to the young men in 1 John 2:15 was, “Love not the world”. The daughters of Moab little knew that they were the instruments of Balaam’s subtlety. A friend of yours may unconsciously be an instrument in Satan’s hands of making things attractive to you, so that you may be ensnared by them- We see this working at Corinth; the Christians there were affected by the world around them. From Numbers 21 the tabernacle is not the prominent feature: it is a question of the work of God in our souls in virtue of which we enter on divine territory. In Canaan we get what is collective. In this chapter, Joshua 5, you get the Lord’s host. Now the saints are on new ground in connection with Christ. It is now the Lord’s battle; on the wilderness side of Jordan Israel spoke in the first person singular, “If I and my cattle drink of the water, then I will pay for it”. Numbers 20:19. Here, Joshua says to the man with the drawn sword “Art thou for us, or for our adversaries?” The answer is, “Nay; but as captain of the host of the Lord am I now come”. Joshua 5:13,14. Conflict in Canaan has reference to the Lord’s interests — the testimony.
Ques What are the Edomites?
JT They are not viewed as enemies: they represent those who are of the same outward origin as ourselves, and are so far owned of God. So we are not to make war with them, although they are marked by inward jealousy. There are a good many [p. 34] who know about warfare in Canaan who do not live in Canaan; that is very sad. We see these in the two and a half tribes. They were away from home when in Canaan. They had much cattle, and thought the land of Gilead a good place for cattle, and so desired to have their inheritance there. Seemingly they had more regard for their cattle than for themselves. Moses accedes to their wish on condition that they go over Jordan and fight. They are perfectly willing to go over provided they could return.
In this chapter the believer is no longer occupied with himself: the difficulties are over; death itself disappears; he now accounts himself as risen with Christ, and is entirely on the Lord’s side. He sees now that the Lord has a set of interests. He is the Lord of the whole earth; it is all His. This is seen at the passage of Jordan. In delivering His people from Egypt what is prominent is the Lord’s claim over them. They were His, and they and all their belongings must leave Egypt. Moses said he would not go alone; he would take all out of Egypt: the children and their cattle, not a hoof was to be left behind. I think the meaning of it is, that when you become a believer you accept baptism. If you have a household you accept it for yourself and for your household: all must be brought over. But in going into Canaan you cannot take anybody with you, you have to go in yourself. That is a question of the work of the Spirit in the believer, a question of state. The children and cattle do not appear at Jordan. It is of great importance to see that Numbers 21 prepares us for Canaan. The instruction up to that had reference to the wilderness position. From chapter 21 onward it is the question of the effect of the Spirit in the Christian. In circumcision the believer disowns all connection with Egypt. What might distinguish us in the world is a reproach in the sphere of the Spirit. On this new ground anything of the world is a [p. 35] reproach, for everything is new and of God here: “Old things are passed away; behold, all things are become new”. 2 Corinthians 5:17. They ate the old corn of the land. The manna is Christ according to what He was as a man among men: all His ways were marked by a new and heavenly grace. The shewbread is the way He acted in relation to the testimony. The manna was for every one in the camp; it was there for all. We have to learn Christ thus. There is nothing here for the believer, so he has to discover that he has to live on Christ viewed in that light. Then we have to find what He was here in relation to the testimony, or we shall not be sustained, as identified with it. The old corn of the land is the heavenly Man in His own sphere. The believer wants to discover how Christ is at home; that is, in the assembly. Canaan is the sphere in which believers come to know Christ, and enjoy Him, in relation to His people. In our daily circumstances our souls are sustained by the manna. The gospels are where we find the manna; it is, as has been said, Christ as He was here. He lived in dependence on God here. In the christian circle we get another kind of food. There we get Christ as the old corn of the land. The shewbread is Christ in relation to God’s testimony; so the priests alone ate it. The apostle speaks of Jesus Christ witnessing a good confession. In conflict you would revert to Christ as to how He met the enemy. Mark’s gospel presents Christ in relation to the testimony. What He did and what He said are made prominent: “He hath done all things well”. Mark 7:37. It is important to consider Mark in that light. As identified with the testimony we thus learn how to conduct ourselves, and how we are to be sustained. I have no doubt that Luke specially gives us the manna; although, of course, it is found in all the gospels, the human side is more prominent in Luke. In Mark we see Christ as the shewbread; he omits what relates to the birth of the Lord,
[p. 36] and introduces Him at once as the Vessel of the testimony. “Jesus came into Galilee preaching the glad tidings of the kingdom of God”, Mark 1:13. John gives the old corn of the land. His narrative ends properly with Christ, as the risen heavenly One, outside of all here in the circle of His brethren.
In chapter 1 John’s two disciples ask the Lord, “Where abidest thou?” John 1:38. The answer to that is really seen in chapter 20. John 20 is the heavenly One; He is not only risen, but heavenly. “I ascend unto my Father, and your Father”. John 20:17. In the assembly He is known as the heavenly Man. As such we have part with Him. John 6:27 presents the Son here on earth to give food to man. The bread He gives is His flesh. It is a world of death that is in view, and He Himself will become the bread of life. The believer has to appropriate the death of Christ in order to live. “Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you”. John 6:53. There is no life in man here. The old corn of the land is strictly Christ in resurrection: He is known in relation to those risen with Him. This food is in Canaan. You have in spirit passed out of the world altogether, when you have passed through Jordan. What you feed on is the blessed heavenly Man. “The manna ceased”. Joshua 5:12. In our case the wilderness side continues, but the manna and the old corn of the land belong to different spheres: the first belongs to the wilderness, the second belongs exclusively to the land.
There are two aspects in which Canaan is to be viewed. First, it represents the sphere of heavenly privilege and enjoyment, that in which we enjoy the Father’s affections, which rest on the Son. John 20 and Colossians are on this line. Being risen with Christ is a question of faith, but we must be quickened in our affections in order to appreciate the great privilege of association with Christ which is accorded to us. But the church witnesses to the claim of Christ,
[p. 37] and her place in the heavenlies in association with Him. The place of Christ and the church in the counsels of God has to be taken possession of now in the power of the Spirit, and it is this that answers to conflict in the land. This is the other aspect in which Canaan is to be viewed. It is the point of view taken in the epistle to the Ephesians. Joshua represents Christ as the spiritual Leader of His people. Moses represents the authority of Christ and the Word, hence as a typical character he could not lead the people into Canaan; authority does not take us into Canaan; this is effected by the Spirit through the affections. Christ becomes known to us as Head: we see that He has gone through death, and we follow. It is an entirely new experience, but the One we have learned to love has gone before, and we follow Him; on reaching the banks of Jordan we find that the waters are all gone, and we pass over dryshod. What we get in Joshua is what is least understood. The circumstances were very extraordinary; they had not passed that way before. It was an entirely new thing. The ark went before them two thousand cubits. What the believer encounters here in the journey of his soul is death as the last great barrier to his entering on the ground of divine purpose. To have to say to it apart from Christ would mean eternal engulfment, but on coming to it, the Ark of the covenant having entered into Jordan, the believer finds its power completely annulled. When the ark touched the waters they disappeared. It was the time Jordan overflowed all its banks; when death exercised its greatest strength and authority over man. In John 19 we get, so to speak, the waters rolling at their very highest, but in chapter 20 they are exhausted and have disappeared. When Mary comes into contact with Christ there is no indication of the existence of death. When the people came to Jordan there was no water in sight, the bed of Jordan was perfectly dry. Christ has “annulled death, and brought to light life and incorruptibility by the glad tidings”. 2 Timothy 1:10.
The twelve stones in Jordan witness to the fact that Christ has been actually into death for us; those taken out of Jordan and placed at Gilgal are a testimony that He has been in it and has come out of it in resurrection. We have to go into Canaan to get the benefit of this testimony. The gospel announces to us that Christ is risen. Mary Magdalene crossed over in her soul. The “two disciples” were, for the moment, like the two and a half tribes; they go to their own home. It is only affection that will lead you over. Mary was over when the Lord discovered Himself to her; she was in contact with a risen Man. The twelve stones at Gilgal point to Christ risen. When He made Himself known to Mary, death could not enter into her mind. A person risen suggests an entirely new line of thought. “He showed unto them his hands and his side”. John 20:20. This would answer to the twelve stones in Jordan. The marks in His hands and His side were witness that He had been into death.