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there God's work: “I have meat to eat that

ye know not of, my meat is to do the will of him that sent me, and to finish his work.

There are four aspects of the death of Christ from Egypt to Canaan. The blood on the lintel; the Red Sea ; the brazen serpent; and the Jordan. The two first were Godward; the two last, our side, but Christ did all in one death ; in one stroke, as I might say. Thus all the offerings were, in the anti-type, at one and the same time. I do not learn them without a break, but the work is done without a break, and the good of this work is assured to me without a break.

The blood of the bullock, on the day of atonement, secured an entrance for Aaron (and his house) inside the veil, and the blood of the goat sprinkled on the mercy-seat gave God liberty to send forth from within Melchezedec to bless Israel outside. The same blood gave God liberty to do two very different things ; to put two companies of believers in totally different stand


ing. The blood is the same, but the blessed God blesses each company as His grace leads Him; one inside, within the veil; and the other outside, in earthly places. In the anti-type it was the one blood, but in the type there were two bloods—that of the bullock, and of the goat, to mark the difference of effect.

CHRIST'S work is one great whole. We take time to learn it, and only learn it in parts. First sheltered by the blood from judgment; then the Red Sea. Then, practically, the brazen serpent, and the Jordan. But these parts formed one whole in Christ's work, and He carried us from the dead to heavenly places. His work in its finish declares our standing.

DIVINE teaching gives us the whole truth. We must hold it, but in meekness and lowliness. We are learners, but learners of that which is certain and infinite.

G. V. W.



It has been shewn in a previous paper, that the remnant is always a part of the original. It could not be a remnant otherwise. The word means, the part left of what was. On this I do not dwell. I desire to confine myself now to the nature of the opposition which has to be surmounted in order to be the remnant; that is, to set forth the cardinal characteristic of the testimony as it was originally.

Now, when the remnant rises by grace to the calling of God at any time, they can only do so by surmounting the power of the enemy, which has marred the beauty and brightness of the original. If the original had not been spoiled and defaced, there would have been no need for a remnant testimony. The enemy has succeeded, in a measure, in stripping the tree of testimony of all



its leaves ; yet

as a teil tree, and as an oak, whose substance is in them, when they cast their leaves : so the holy seed shall be the substance thereof." The power which has reduced and dilapidated the original must be overcome by the remnant.

Let us verify this from scripture. If we turn to 1 Samuel vii., we shall see how the remnant in that day surmounted the

of the

enemy. The calling of Israel was to possess the land and worship Jehovah there. This was the original. They were now, though still in the land (in figure, on the right ground), more as subjects or slaves to the Philistines, than as those enjoying the rights and privileges of proprietorship.

When Israel first entered Canaan, they were opposed by seven nations, which typified the darkness of this world—“spiritual wickedness in the heavenly places.”

After a course of many years, as we read in the Book of Judges, when their original was often suppressed, and at times was entirely

gone, the Lord, in Samuel, calls out a remnant. This remnant was marked by prayer. Prayer, through Hannah, gave birth to it. Samuel, as his name indicates, was the answer to prayer, and prayer was ever his resource. It is very interesting to note this, as the true and sure beginning of a remnant the recovery of what is ours, but of which we have been deprived by the enemy. At this time, Israel was in their own land, completely under the power of the Philistines. They were not captives, but in the abnormal position of being mastered where they were nominal masters, so that they were unable to enjoy the rights of their property, while apparently in possession of it. This is the power they have to surmount, and they cannot be the remnant, that is, they cannot reach the characteristic of the original calling until they do so. It is important that we should bear in mind the difference between the power which had to be surmounted when the original was set up, and the power which has to be

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