From Egypt to Canaan

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Articles

  1. The Journey from Egypt to Canaan
  2. The Journey from Egypt to Canaan - All About GOD
  3. From Egypt to Canaan.

I want to encourage you. What will you have to learn? You must learn, perhaps in a very practical, bitter way, the absolute good-fornothingness of the flesh. You will then learn the goodness of the Lord, and the tenderness of the Lord, and the pity of the Lord, and the wonderful way the Lord will come in to meet and help your soul. That is what they learned see Deut. I want you to be quite clear as to the difference between the purpose of God and His ways. And what is the purpose of God?

He is not going to judge me, you reply. But I would not call that the purpose of God. That is His mercy. His purpose is to have you and me in heavenly glory by-and-by in the absolute likeness of Christ. Moreover, whom he did predestinate, them he also called: Because it was His purpose to conform us to the image of His Son. Wonderful tidings, indeed, beloved friends, that you and me, once slaves of sin and Satan, God is going to have for ever in the joy of His own presence, and in the likeness of His blessed Son.

If you have the purpose of God unfolded to your soul by the Spirit, and apprehend it by faith, you will make a good start, and a good journey too. In the fourth chapter Moses gets his commission: Now mark, there is relationship. If a believer in the Lord Jesus Christ, you are no longer looked at by God as a poor sinner. You are no longer a slave. What is the message that Moses has to carry?

God comes in, and He says, I must have My people all to Myself. If you have just been brought to know the Lord, what a wonderful thing to find that God's heart beats toward you as a son, and He looks for you to enjoy sonship. Chapter five gives us an added privilege, as we hear the Lord say, "Let my people go, that they may hold a feast to me in the wilderness. You are called to a feast now, but you must get clean out of Egypt for that. I know not the Lord, neither will I let Israel go" Ex.

The first thing you find out is that you are a sinner, and the next that you are to be a worshipper. You can never worship in the world, nor can the song of deliverance ever be sung truly in Egypt. Sinners can go through a form of worship. But spiritual worship is a question of the truth and enjoyment of the Father, and there must be disassociation from what is of the world and of the flesh, for that to be known. Three days' journey in the wilderness. That is a good long distance; it leaves the world fairly behind. You will find three days abundantly in Scripture.


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But Pharaoh will not have this, and immediately increases their burdens and their work. It is very instructive. As long as we were going on easily doing the devil's work he left us alone, but the moment the chains were felt as it were, oh, how he put the pressure on Ex. This action of Pharaoh is just a figure of the way in which the devil, when he sees a soul seeking to get free, immediately binds the chains more tightly round him lest he should escape to Christ.

Oh, thank God, if you have passed through this misery, and are free. Perhaps you are saying, I thought I believed the gospel, and yet now I am no better than I was, and I am far from happy. Do not faint, nor let Satan drive you back. It is a good thing for us to learn, at the start, our utter good-for-nothingness, and powerlessness. That is what the soul must pass through. You have no power, and Satan has a great deal.

But God's purpose must be carried out, and "He that is for us is stronger than he that is against us," hence in the next chapter the Lord speaks again Ex. Pharaoh still keeps them in bondage, but to the children of Israel God sends a lovely message. Mark the seven "I wills. They were feeling those burdens. And 6 I will bring you in to the land. I am the Lord" Ex. It begins with, "I am the Lord," and it closes with, "I am the Lord. I recommend you to take God's seven "I wills" to your heart. I think I hear you saying, "I have had a good many doubts.

Your redemption and mine does not depend upon what we are, it depends upon God. We could not help ourselves. Leave all with God, and peace is the result. How blessedly God spoke here to encourage His people. But did they hear Him? We read, "And Moses spake so to the children of Israel: The pressure of the enemy was so great that they became hopeless.

If you have never yet learned what deliverance is, then let me encourage. Satan is too great a foe. Let God deliver you. In these chapters you will get the way in which you are delivered, from the righteous judgment of God on the one hand, and the power of the enemy on the other hand. Are they to go or not is the question?

Of course Pharaoh says he will not let them go, and then God brings in His power to effect His purpose. The various plagues I do not touch on, but in the eighth chapter I want to show you the wiles of the devil. Pharaoh, conscious of weakness, begins to make compromises, hoping still to keep his slaves. The first compromise he proposes is very interesting. Could they sacrifice to God in Egypt? What is their answer? No, we cannot worship, or be really for God in the' midst of Egypt, i.

Now that is a very fine statement on Moses' part. It is a principle of immense value for your soul and mine, that if I am going to have God, and be for Him, I must do without the world. You cannot have the enjoyment of His love, if you want to go on with the world. This firm reply of Moses leads to compromise number two on Pharaoh's part, "I will let you go that ye may sacrifice to the Lord your God in the wilderness; only ye shall not go very far away" Ex. Ah, how wily Satan is. Don't you be too out and out, he says to a young convert: Do not go very far.

Do not be an enthusiast. The further you go from the world the better, and Satan will never put his hand upon you again if you once get fairly out of Egypt. If you once get fairly into the wilderness, thank God, he will never place his foul hand upon you again. But Pharaoh does not yet let them go. God again steps in with deeper judgments, and at length Pharaoh says, "Go, serve the Lord your God; but who are they that shall go? Moses is very clear about who shall go. All they loved and all they possessed were to go. All for God — was Moses' motto. Christian mothers, converted fathers, do you see this?

It is here as elsewhere in all Scripture, the divine principle of " thou and thy house. Because redemption puts you upon the ground of belonging to God altogether. I do not think anything could be more plain. This plain reply suggests a third compromise to Pharaoh. First he says, "Let the Lord be with you, as I will let you go, and your little ones: And then, as if he loved the children, and would save them from evil, he adds, "Not so: He says, Leave the children. The devil says, Parents, you can be devoted to Christ but let your children be in the world; and many a parent heeds that suggestion, and sows seed that bears fruit in the shape of worldly-minded and worldly-wayed sons and daughters, who break their parents' hearts in later days.

Irritated by the refusal to leave the children, Pharaoh refuses to liberate his slaves till further judgment wrings from him a fourth compromise, to wit, I will let you have the children, but you must leave the goods with me. But faith never wavers, and Moses' reply is splendid: Ah, how firm is this man, that God's people belong to God, spirit, soul, and body. It is very refreshing. My heart is quite refreshed as I see the way this man says, We must be entirely for God.

Not a hoof can be left behind. We could not leave an ox behind. Everything must be the Lord's. It is a principle of faith. What the Christian is, and what he has, is all the Lord's. When you come to the twelfth chapter you find Pharaoh admitting this principle, as he says, "Go, serve the Lord, as ye have said, also take your flocks' and your herds, as ye have said, and be gone; and bless me also" Ex. The very devil himself has the sense that the Christian should serve the Lord devotedly. The enemy of Christ has the sense that the Christian belongs to Christ, and that all he has, and is, should be devoted to the Lord absolutely.

The eleventh and twelfth chapters bring us to another point. The utter impossibility of any soul having to do with God, save on the ground of death, because death is upon every man, as the judgment of sin. There could be no relationship between our souls and God, save upon that ground. In the eleventh chapter you find God saying, "All the first-born in the land of Egypt shall die" Ex.

What was the difference? Were not all equally sinners? The difference was this, that the blood of the lamb sheltered Israel but not the Egyptians — the world. The Egyptians were in opposition to God's mind, and were His foes opposing His work, while Israel is looked at here as being the people of God, standing in the full value of the blood, as God knows its efficacy. In the twelfth chapter we have the well-known story of the blood of the lamb, the lamb slain instead of the first-born, i. They were to kill the lamb, and to put the blood, not inside where they could see it, but outside where God could see it.

It is a striking figure of the death of the Lord Jesus Christ. You will find that there are four very striking types of the death of the Lord Jesus Christ in the Old Testament. There are many sacrifices pointing on to the work of Christ presented in various ways in the Old Testament, for it is the picture book of Christ. First of all there is this paschal lamb. That is the figure of the death of Christ in substitution and atonement, as bearing the wrath of God due to us.

Then the next figure is the Red Sea. That is a type of the death and resurrection of Christ for us. The third is the brazen serpent, the judgment of sin in the flesh, attesting the necessity of new birth. You do not get this truth until the very end of the wilderness journey, when the utter badness, and incorrigible wickedness of the flesh had been proved, after full testing.

The fourth is the passage through the Jordan. It is also a striking figure of the death and resurrection of the Lord Jesus Christ, and of our death and resurrection with Him. Each of the four teaches, therefore, a distinct and different aspect of the truth of the cross of our Lord Jesus Christ. Perhaps you are not quite clear as to this paschal lamb being a type of the Lord Jesus. If so, reference to New Testament Scripture should assure you, as you listen to four distinct witnesses.

When He died on the cross, the apostle John wrote, "For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken" John This is a direct quotation of Exodus Again the apostle Paul wrote, "Christ our Passover is sacrificed for us" 1 Cor. And lastly, the apostle Peter says, "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot, who verily was foreordained before the foundation of the world, but was manifest in these last times for you; who by him do believe in God, that raised him up from the dead, and gave him glory, that your faith and hope might be in God" 1 Peter 1: Your sin and mine did not come in by accident, so that God had to meet an unforeseen difficulty.

All was seen and provided for in the bygone ages of eternity. All God's purposes and ways circled round Christ, and the Old Testament is full of figurative truth which found its perfect answer in Him as a man here. When the blessed Lord died, the Roman soldiers "brake the legs of the first, and of the other which was crucified with him. But when they came to Jesus, and saw that he was dead already, they brake not his legs, that the scripture should be fulfilled, A bone of him shall not be broken" John Scripture must be fulfilled, and the manner of the fulfilment shows us how completely our chapter is a type of the Lord Jesus.

They were to kill the lamb, and then they were to take a bunch of hyssop, dip it in the blood, and strike the lintel and the two side posts with the blood Ex. Further, God said, "The blood shall be to you for a token upon the houses where ye are; and when I see the blood, I will pass over you" Ex.

God was going to pass through the land as a judge, and the only thing that could save the soul from God's judgment was the sprinkled blood. There are a great many souls that miss this point. The hyssop must be used. It was to be dipped in the blood, and in this case the Israelite had to use it himself.

If you are going to get any of the value of the blood of the lamb, you must use the hyssop as well. I have no doubt it means this, the soul in the sense of absolute good-for-nothingness availing itself of the death of Christ. People believe that Christ died, and rose, and that He finished the work of atonement, but they do not appropriate the value of His death to themselves. When one gets down in self-judgment, brokenness, and repentance before God, I believe then our souls use that bunch of hyssop.

We flee, as sinners of the deepest dye, to Christ. The judgment due to us has fallen upon God's dear Son, and the Lord passes over us in righteousness. The blood upon the lintel keeps God as a judge out. He cannot twice judge — first the lamb, and then the first-born. Peace with Him is the result. Peace with God does not rest upon your feelings.

It is the atoning blood of the Lamb, God's own Lamb, put down before God's eye, that is the basis of your peace. It is God who sees it. Possibly you say, I do not think I appreciate the blood of Christ sufficiently. I am quite sure you do not, but God does. And He says, "When I see the blood, I will pass over you. But then all the way along you and I are to keep in our hearts the memory of what it cost our Saviour to redeem us. This "the lamb roast with fire" brings before us. That describes the agonies of the soul of Christ on the cross.

The 22nd, the 69th, the 88th, and the nd Psalms describe the inward experiences of the blessed Lord when He was bearing our sins. Oh, what it cost Him. They were to eat the lamb "roast with fire. You are called to feed not only on the death, but on the moral ways and the beautiful intelligence of Jesus. Knowing what lay before Him, He went steadily on to death. And then you feed upon the beautiful, and lovely walk of the Lord Jesus. You have thus material for your soul to feed on all your days. Redemption by blood is a wonderful truth, and the moment the people are under the shelter of the blood, and have fed on the roast lamb, they start on their journey, and we read: It is a night to be much observed to the Lord for bringing them out of the land of Egypt" Ex.

The blood that shelters them from God as a judge, establishes their relationship with God on the ground of accomplished redemption, and from that moment they are regarded and called, for the first time, "the hosts of the Lord. How do you stand, and what is your relationship towards Him? Have you yet made a spiritual start similar to that made by Israel? If so, you will follow with interest the succeeding chapters in their history. We're a pilgrim band in a stranger land, Who are marching from Calvary; Where the wondrous cross, with its gain and loss, Is the sum of our history.

There we lost our stand in a death-doomed land As children of wrath by the fall; There we gained a place as heirs of grace At the feast in the heavenly hall. So we sing, while we haste o'er the wide world's waste, Of our home by the crystal sea, Where the waving palm and the swelling psalm Fill the air of eternity.


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We read our guilt in the blood that was spilt, And we weep o'er the crimson flow; But we joy in the grace of the unveiled face Of a Father-God here below. And as sons of God, redeemed by blood, We hasten from Egypt away; We cross the sand to the pleasant land And the joys of an endless day. We were children of night, kept far from the light, Enslaved by a cruel foe; But Jesus' pains broke the iron chains, And redeemed our souls from woe. Now, as children of light, we walk, and we fight In a path of triumphant joy; For our strength in the Lord, whose word is our sword, While faith is the shield we employ.

Our home is with God, and our path has been trod By the faithful of ages all, And us He will bring, as on eagle's wing, To our place in the marriage-hall. Then, then we shall sing, as the bride of the King, Of the blood that has brought us so nigh, To bask in the blaze of the Ancient of days At the throne far above the sky. WE have seen already the truth connected with the deliverance of Israel from Egypt in the early part of Exodus 12, which relates to the taking of the life of the lamb, and the putting of the blood upon the lintel and the two side-posts of the door.

The importance of all this, however, is so farreaching that I venture to travel over the ground again a little more in detail. It is of the deepest possible moment for every soul to see that this is the basis of all God's dealings with Israel. The blood upon the lintel is what you may call the groundwork of Israel's relationship with God. Although we may get a great deal else that is instructive here, still it is of the last importance to see that there was but one basis of relationship with God, and that is the blood of the lamb offered in Egypt.

In the very spot where they had been slaves, there the work of another was accomplished by which God was able, in righteousness, to bring His people out of Egypt, and bring them into the land. Get clearly in your minds that the passover and the feast of unleavened bread are two distinct things. The passover is Christ's work. The unleavened bread is connected with your walk. And the two things are as distinct as possible, though they are coupled and go together. And in the fifteenth day of this month is the feast: And in the New Testament we have "Christ our Passover is sacrificed for us; therefore let us keep the feast" 1 Cor.

In both these scriptures they are distinct. There is no doubt that the lamb is a figure of Christ, and I am equally certain that the unleavened bread is Christ. Israel was under the shelter of the blood of the lamb, and the angel of Jehovah passed over them. This is the Passover; but then they had a journey to go, and they were to eat of the lamb roast with fire, and unleavened bread, to strengthen them for it. For us this sets forth that as a guilty sinner I take shelter under the Blood of Christ, our Passover.

And then I feed upon the lamb roast with fire, and the unleavened bread, and this brings me into a suited condition for the journey by connecting the heart's affections with all that Christ passed through. Nothing could more strikingly prefigure the sufferings of Christ on the cross, under the judgment of God, than this expression, "the lamb roast with fire!

They were to eat it with unleavened bread — setting forth the unleavened perfection of Christ — and with bitter herbs. You cannot eat "the Lamb roast with fire" without entering into the wonderful truth of the sufferings and sorrows of Christ. God would always have us remember these. If your heart is not in the power of the Spirit of God, practically feeding thus on Christ, you will get cold and formal.

Many, many times over in this old Book God put Israel in remembrance of the passover.

The Journey from Egypt to Canaan

Year by year He brought it before them. They were to eat it on the fourteenth, day of the first month every year. I quite admit they did not do it. They did it in Egypt, and then once in the wilderness, and then in the land. We too have the opportunity, as the seven days roll by, of having our souls afresh reminded of the sufferings of Christ every recurring first day of the week.

Christ our Passover is sacrificed for us. Then comes, "Therefore let us keep the feast. And what we are feeding on very soon tells upon us. If I am not feeding on Christ, it will be something else. It must be Christ. Unleavened bread, that is Christ. Bitter herbs speak of what we were, and had done. I do not doubt the Spirit of God brings to our souls the sense, it was our sins that brought Him down into death. People sometimes say, Oh, we are past all that. Ah, my dear friend, you can scarce mean what you say! It is not a question of a person always thinking of his sins.

What we have always brought before us is Christ as a sweet savour to God. Numbers 28 shows us what filled up those seven days of unleavened bread. There was the presenting to God daily, every day in perfect number, that which was the sweet savour of Christ in the burnt offerings, although there was not lacking the sin offering on any one day. God never leaves that out. God would never let us forget it. He will always keep fresh in the soul what we were and where we were, and out of what we have been delivered.

It keeps the soul lowly and humble. Our hearts are naturally so full of levity and lightness that we are apt to forget what we were. Not that that is what is to occupy the soul. The Israelites were to eat the lamb roast with fire, with unleavened bread, and bitter herbs. And then remark, "Eat not of it raw, nor sodden at all with water, but roast with fire. The lamb roast with fire typifies these. If you read the New Testament carefully you will be struck by the frequency with which the Spirit of God speaks of the sufferings of Christ.

Christ must needs suffer. You search out how frequently, when speaking of the death of the Lord Jesus, the Holy Ghost brings in "the sufferings of Christ. The 22nd, the 69th, the 88th, and the nd Psalm are all full of the deep inward experiences of the Lord, when He suffered on the cross. You get the figures in the Pentateuch, the facts in the gospels, Christ's feelings in the Psalms, and the lovely fruits in the epistles.

Let the figure of all this in the types speak to us. You eat the lamb roast with fire. Do not tamper with His death, but have in your soul the sense of what it cost Christ as He went through the fire of God's wrath. We are to eat "his head, with his legs, and with the purtenance thereof" How beautiful.

What does it mean? Oh, beloved friends, the head is all the intelligence of Christ. Look at the wonderful intelligence that marked the ways of Christ, It says in the gospels, and "Jesus therefore knowing all things that should come upon him, went forth. And then the legs. Oh, feed upon His intelligent devotedness to God, as well as on the beautiful walk of the blessed Lord Jesus Christ, The varied presentation of these details in the four gospels makes their diligent study a necessity as well as a delight, and the results of this attention are unspeakably precious, beloved friends, for the soul: That is, there were certain moral features that were to mark them, and are to mark us.

While thus eating the blood was outside, as a token that no judgment could ever touch them. And there they were inside the house feeding on "the lamb roast with fire. They must eat unleavened bread for seven days Ex. Now you might ask me, What is the application of this. We must not allow any leaven in our hearts, our lives, our words, or our ways. Leaven is always the symbol of that which is evil.

He who allows it, "That soul shall be cut off from Israel. For an Israelite it did; for us it means that one is cut off from communion with God first, and next, if unrepentant, from the fellowship of the saints, and most surely from being in the enjoyment of that which God would give our souls. Now let every young Christian be quite clear about this.

You know that Christ has formed a link between your soul and God, that nothing can ever touch it. You have been born of God, and washed in the blood of His dear Son, and you are a child of God, and nothing, by His infinite grace, can break that link. But a foolish thought allowed will hinder communion. The very smallest bit of leaven breaks the link of communion, and I am out of the current of the working of the Spirit of God.

Now we know very well that the blessed normal work of the Spirit of God is to bring Christ before our hearts. If something has come in that has broken this tender link of communion between the Lord and our souls, the Spirit of God makes the soul conscious thereof There comes in a cloud. I must get back and find what was the hindrance, judge it, and then all is right. Nothing can break the link that grace has formed, as a matter of eternal life. But a very small thing can snap the link of communion, and rob the soul of the jay and divine delight that God would give us by His Spirit.

Therefore you see the immense importance of the unleavened bread — "the unleavened bread of sincerity and truth. I am out of it. Leaven during the seven days was intolerable to God, and therefore, there is no doubt, that when the passover came round, it was a most necessary and important thing that the master of every house should search it from top to bottom — from attic to cellar — to be quite sure that there was not a crumb of leavened bread in the house.

A few crumbs were quite enough to bring in the judgment of the Lord. I think it is very important to ponder this, and to clearly understand why the house was to be swept. We should not be the worse of what I shall call a new broom. They are reputed to sweep clean. I think, beloved friends, it is a good thing when I get a new broom in to sweep out everything that is not of Christ. Because if you allow leaven to remain in your life and ways you are necessarily cut off from communion.

It does not mean that you are not going to heaven, but that you will be out of the liberty and power of the Spirit. And what will be the result? There will be individual deadness and lifelessness, and our assemblies will be dead and lifeless also. We are not keeping the feast.

The Good News

If we were there would be nothing but Christ. It is easy to tell when a brother has been keeping the feast of unleavened bread. He has nothing but Christ for me. If I meet a Christian and he has only some tittle-tattle, I shall get spoiled, and vice versa. You know, beloved friends, you cannot touch pitch without being defiled. Every time I meet you I shall either help you Christward, or I shall hinder you. On the other hand, you will either help or hinder me.

The point is, what am I feeding on? God give us to keep this feast. It is very interesting to see the way in which the Scripture presents it. I am just going to show you one or two verses. How emphatic God is! Again, "Seven days shall there be no leaven found in your houses: There was to be no leaven in their houses at that time. For us, you know, it means the whole pathway.

I find myself occupied with the death of Christ, as on Lord's Day morning, I am feeding on the passover. Very well, the Lord says, go and keep the feast of unleavened bread for seven days: It really means this, that the whole of the pathway of the Church down here is a time when there is nothing but the unleavened bread to be fed upon by those who compose that Church. Now then, see the way in which the Spirit of God brings this truth out, because if you are really want. When we come down to the very fact of Israel's going out of Egypt that night, we see that they were hurried out with their bread unleavened.

And the people took their dough before it was leavened, their kneading troughs being bound up in their clothes upon their shoulders" Ex. I think there was no opportunity of its being leavened. There is a wonderful little side-light here. It was not leavened because they were thrust out of Egypt. I will help them to start right, says God. And therefore they were hurried out in such rapidity that they did not get any time to fail in obedience. I will help them, at least, to keep My word for once in their history, says God.

Oh, it is beautiful to see the tenderness of conscience in a young soul when first converted. I quite admit it is not established in grace, but it feels it has such a treasure, such a prize, and it trembles lest it should lose it. I remember hearing a Christian say once, "When I was first converted, I declare I was afraid of my own shadow, for fear that something should come in between my soul and Christ. It is the heart delighting in Christ, and feeding on Christ. There is a response to the little light that it has. It desires to follow the mind of the Lord.

I think it is interesting to see how God thus helped Israel to keep His command as regards the unleavened bread, a command immediately repeated in the thirteenth chapter, which speaks of their separation, and their being set apart to God: In my relation to the Church, the family," or the world, is there anything that is not like Christ? It is very simple. I do not want to escape the edge of the truth. You see Christ is everything to God, and He should be everything to us.

We are in this world to exhibit Christ. And thou shalt show thy son in that day, saying, This is done because of that which the Lord did to me when I came forth out of Egypt" Ex. Look at the reason given for eating unleavened bread; it is the response of affection, "This is done because of that which the Lord did to me when I came forth out of Egypt. Because, beloved friends, while grace gives me a good conscience by the blood of the Lamb, it is by a tender holy walk that I keep that good conscience.

Now pass on to Exodus Thou shalt keep the feast of unleavened bread: How am I to appear? With my hands full of Christ, the detail of which, I believe, we shall find given us in Numbers 28, You will do well to ponder these chapters. Now just look at the sixteenth chapter of Deuteronomy. Elim Israel camped by 12 springs Ex. Rephidim Israel fought with Amalek Ex.

Sinai Wilderness Israel constructed the tabernacle Ex. Wilderness Camps Seventy elders were called to help Moses govern the people Num. Ezion-geber Israel passed through the lands of Esau and Ammon in peace Deut. Kadesh-barnea Moses sent spies into the promised land; Israel rebelled and failed to enter the land; Kadesh served as the main camp of Israel for many years Num. Arnon River Israel destroyed the Canaanites who fought against them Deut. Mount Nebo Moses viewed the promised land Deut.

Heaven is a place in the spirit realm. Eternal life is a state of being that we reap, a state that must be attained Galatians 6: Christ Himself is the Resurrection and the Life. As long as we confuse Heaven and eternal life we will not be able to grasp the concept of eternal life; neither will we be able to understand the reason for the total demands the Lord Jesus makes on us.

In addition, eternal life is not existence in the spirit realm. The fallen angels and the demons exist in the spirit realm but they do not possess eternal life. Eternal life is the knowledge of the true God and Christ in the sense of entering God and Jesus. It is not theological knowledge but the knowledge that is union with and participation in Divine Life. Eternal life is the development in us of the Life of God in Christ. Eternal life can be formed in an individual only as he is willing to die to his first personality.

In order to enter "Canaan," into eternal life in the Kingdom of God, we must die to the world cross the Red Sea ; die to sin receive the Law at Mount Sinai ; and die to self-will, self-love, self-centeredness cross the Jordan River. We must die to the world, to sin, and to self. Our entire first personality must enter the death of Jesus on the cross. Eternal life can be formed in an individual only to the extent that he is willing to die to his first personality.

It is not possible to be governed by our first personality and abide in Jesus at the same time. A human being can live, move, and have his being only by one life. Either he is living his customary flesh-and-blood existence or else he has submitted to crucifixion and now is living in Christ and by Christ. Either he is living or else Christ is living in him.

The Journey from Egypt to Canaan - All About GOD

Time and experience are necessary as we make the transition from self-life and Christ-life. We pass from death to life, not when we die physically and go to Heaven but when we die to the world, sin, and self-will and enter the Life of Christ in God. This is what Paul meant by attaining to the resurrection from among the dead Philippians 3: Gaining eternal life is the converting of our life force from what is rebellious, lustful, and perishing to that which is obedient, holy, and eternal.

One can view the current misunderstanding in the statements of some who claim that whether or not we sin we cannot lose our eternal life. This statement contains a contradiction in itself. The truth is, the presence of sin is evidence of the absence of eternal life just as the presence of darkness is indicative of the absence of light.

Whosoever hateth his brother is a murderer: To be walking in sin while claiming we have eternal life is to be walking in darkness while claiming we are in the light. This contradiction arises from the fact that eternal life is being viewed as synonymous with going to Heaven when we die. The individual who states that though he sins he has eternal life means that though he sins he will go to Heaven when he dies.

He thinks that eternal life and going to Heaven are synonymous. If we would understand the statements of the Scriptures, such as John 3: The difference between the two is not merely an abstract theological idea, it is a fundamental understanding that has a direct effect on our success in entering the Divine redemption. Eternal life is the Life of God in Christ. In order to gain eternal life we not only must receive Christ at some point in time, we also must live in Him daily. He is the Way, the Truth, and the Life. We must be changed into His death if we would be filled with His Life.

We cannot live by our first personality and by Christ at the same time. The gate to eternal life is narrow and the way is restrictive. We cannot bring our first personality along the road to eternal life. There are few who are willing to enter in. However, multitudes are on the broad road that leads they think to Heaven. Eternal life is closely identified with the Kingdom of God because the Kingdom of God is the rulership of the immortal saints—those in whom the Life of Christ has been developed and perfected—over the nations of saved peoples of the earth.

As the Life of Christ is formed in us God begins to reveal to us our inheritance. We ourselves enter life, and then our destiny unfolds. This twofold process starts the moment we receive Christ as our Lord and Savior, placing our faith in the atonement made by Him. It begins then provided we recognize that our entire first personality has by faith been placed on the cross, and that we abide in Him continually and learn to lean on Him and to live by His power and wisdom. If we "accept Christ" and then continue on as we always have, living our own life and waiting to go to Heaven, we have not begun to enter the eternal life of the Kingdom of God.

We merely have assumed a theological position. There is no life in this. It is not interrupted by physical death. Eternal life lays down the flesh and takes it up again according to the will of the Lord Jesus. We conclude there is a great difference between the state of the nominal Christian and the state of the Christian who has gained eternal life, after each dies physically. Since the nominal Christian lives in the flesh, when he dies physically his life also dies. Paul warned us of this when he wrote to the saints, "For if ye live in the appetites of the flesh ye shall die" Romans 8: We do not mean that the nominal Christian will cease to exist when he dies physically; we mean that the blessing and Presence of Jesus will not be with him.

He is dead spiritually. But when the Christian dies who has arrived at "the resurrection of the dead" Philippians 3: He cannot cease living and serving God because he already, while yet in the world, is living by Christ—by the Resurrection and the Life. He who lives and believes in Christ will never die. There is a great difference between the post-death experience of the nominal Christian and the post-death experience of the Christian who has been crucified and now is living in and by Christ.

By the expression "has been crucified" we mean the Spirit of God has brought him through death to the world, death to sin, and death to his self-will and self-centeredness. These spiritual principles are made invalid when we view the goal of redemption as our going to a place.

If eternal life is a place, then the personal spiritual growth of the believer is of little consequence. The fleshly and the diligent both go to the same place "by grace. Would some believers live differently if they truly believed their personal spiritual growth is their salvation? The entering of the Hebrews into Canaan is the major Old Testament type of the Christian entering eternal life, entering the Kingdom of God. Because there are two principal stages in the gaining of the Kingdom of God, Canaan has a double application as a type:. Canaan is a type of the believer entering into his inheritance as a king and priest over the creation of God.

This is a highly personalized experience, some aspects of which will be known only to the recipient. It is a private understanding between him or her and the Lord. No one else knows the new name written in the stone. Overcoming and the receiving of rewards is a personal matter between God and the individual saint. However, the general boundaries of the land of promise of the Christian are pointed out in the Scriptures and serve as a guide so we do not fall into the snare of the devil. The major boundaries of the land of promise of the Israelites are set forth in the Book of Joshua, as are the areas assigned to each tribe.

However, the individual farms and fig trees of each family are not described but were a matter of individual faith, determination, and fighting on the part of the Hebrew invaders. The events of the Book of Joshua are a type of our attaining eternal life in our personality, and also of our entering dominion over the creation of God.

Now we have come to a time of moving forward in the Kingdom of God. Many of the passages of Scripture that have been sealed throughout the centuries of the Christian Era will be made plain to us. Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses. When the Scripture teaches that every place that the sole of our foot will tread on has been given to us as our personal inheritance it is not signifying, obviously, that every place that the sole of our foot will tread in Heaven has been given to us as our inheritance.

It is true, rather, that every place that the sole of our foot will tread in laying hold on eternal life in our personality, in attaining total union with Christ, and then in attaining rulership over the creation of God as the Lord directs, has been given to us as our eternal inheritance. We begin to enter our inheritance now—today, as our heavenly Joshua brings us from victory to victory. It is important for Christians to understand that the victories in Jesus being gained now will affect our lives for eternity.

We are to be entering our inheritance now. To desire to be with the Lord is a righteous and scriptural attitude. But in many instances God has great riches that are available to us now, and we must look carefully to Him if we are to be able to take full advantage of the present opportunities.

We must remain ever watchful in prayer, for it is time now to take the Kingdom. That which God has for us is being set before us or soon will be set before us, and we must march into that area and conquer it through the grace of Christ. If we are busy in the perishing things and duties of the present world we may miss the coming of the Lord to us through the Spirit. We may find ourselves attempting to prop up a "dead Moses" when the Lord Jesus has come to set the stage for the climactic battles that finally will bring the Kingdom of God to the earth. God has something wonderful for us to inherit, but we must give ourselves wholly to Christ in order to determine His will for our life.

If we are absorbed in what we are doing even in church work we may miss the hour of our visitation. We are to enter the Kingdom now, as the Lord leads us. Watch carefully and pray much, for He comes when we least expect Him. From the wilderness and this Lebanon even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your coast.

God notified the Israelites of the main boundaries of their land of promise, their inheritance. Later on the possessions of the several tribes were outlined. As we have said previously, the individual farms and fig tree of each Hebrew settler were not described in advance. The inheritance of each person came about through his own faith, diligence, and courage.

So it is in the Christian inheritance. The Scriptures describe the main boundaries of what we are to possess. But the inheritance of the individual saint depends to a certain extent on his own faith, diligence, and courage. Now therefore give me this mountain, whereof the Lord spake in that day; for thou heardest in that day how the Anakims were there, and that the cities were great and fenced: The second and third chapters of the Book of Revelation have much to say about the inheritance of the conquering saint.

The overcomer inherits everything. Our land of promise is all that God has created, but special emphasis is placed on inheriting the earth and its nations. Ask of me, and I shall give thee the heathen [nations] for thine inheritance, and the uttermost parts of the earth for thy possession. Thou hast put all things in subjection under his feet.

For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. The victorious saint inherits all things. But, as we have been stressing, each saint has a particular inheritance to which he has been called—something for which he or she as an individual has been selected. A "mark" has been placed before each of us Philippians 3: We have stated that there are two principal stages of gaining the Kingdom of God, of entering eternal life and service:.

Israel was, at this point in our study, preparing to cross over the Jordan river. The Jordan River typifies the third death that the believer must die as he seeks to enter the fullness of that eternal Life that Christ is. The first death we must die is that of crossing over the Red Sea. This is death to the world. When we are baptized in water we are stating that our entire first personality has been assigned to the cross with the Lord Jesus and that our new personality in the Lord has been assigned to the resurrection, to eternal, incorruptible life with and in the Lord Jesus.

The second death we experience is death to sin. Death to sin is typified by the Law that was given on Mount Sinai. A major portion of the Christian experience consists of our putting to death through the Spirit of God the many sins and rebellions that dwell in our flesh. It is only as we are willing to work with the Lord in throwing off the yoke of sin that we can enter the Life of Christ. The third death we must die before we are able to enter fully into life is typified by the Jordan River.

It is death to self. We must be crucified with Christ. We must endure patiently in faith as God brings us through all kinds of tribulations and prisons until what we are as a person has been brought down to death and Christ has taken His rightful place on the throne of our personality. We must die to the sins of our flesh Sinai in order to escape from the spiritual death of sin. Sin is of Satan, and Satan is eternal corruption and death. It is impossible for us to dwell in the Light and Life of God and serve Satan at the same time. Eternal life can enter our personality only as eternal spiritual death sin is cast out.

The third death is death to self the Jordan River. We must die to our own self-will and be living in and by the Lord Jesus Christ before the Father in Heaven will trust us to rule His creation. Death to the world brings us into the family and Kingdom of God. Death to sin brings us into eternal life.

Death to self-will enables us to become part of the Lord Himself. God never will give His glory to another. In order to become part of the ruling family, of the Kingdom of God, we must become one with Christ as He is One with the Father. In order to become one with Christ we must experience the power of His resurrection and the fellowship of His sufferings. The three deaths, and eternal life, begin to be developed in us the moment we truly receive Christ into our personality.

Our Christian pilgrimage consists of a continual dying to the world, sin, and self-centeredness and a continual living to Christ. Our task is to maintain our confidence in Christ as the Holy Spirit brings us continually through death and resurrection. The task of the Holy Spirit is to slay every vestige of the world, every vestige of sin, and every vestige of self-rule in us; and to fill every area of our personality with eternal resurrection life—the Life that raised the Lord Jesus from the dead and by which He lives today.

Christ has come so we may possess eternal spiritual life and possess it in abundance. We receive abundant life as we are willing to die to the world, to sin, and to our self-will. We trade our natural, adamic life for the Life of God. Trading our natural life for the Life of God is not a figure of speech or a doctrinal position or textual affirmation. It is an actual destruction of our first personality and the entrance into us of a new life resulting in a new creation. This is what is meant by being "saved by grace.

Divine grace is best defined as Christ helping us work out our own salvation. Divine grace is not an alternative to righteous behavior but the Virtue, wisdom, and power that enable us to live righteously. Divine grace includes forgiveness of our sin but is primarily deliverance from sin and transformation into righteous behavior.

However, it is not an eternal amnesty if we do not perform our part of the contract, which is to follow the Lord Jesus in diligent discipleship. Grace is seen as an alternative to righteous behavior. This would be a change in God, a new manner in which God relates to His creatures. This would be the worst disaster conceivable. God has no intention of changing the Kingdom principle of cause and effect, of sowing and reaping.

God is not altering the Divine law of sin and death, of obedience and life. Rather, God is altering us until what we are and do brings life instead of death. A suspension of the Kingdom principle of sowing and reaping is necessary if we are to have the opportunity to be redeemed, to become a new creature. A permanent revocation of the Kingdom principle, however, would represent a change in the Nature of God Himself and would bring chaos into the creation.

Salvation is not the bringing of us into another land where no demands of any kind are made on our ability to reject sin and choose righteousness. It always will be possible to sin in the new world of righteousness that is coming. God wants to change us now through Christ so that we always will choose not to sin.

The soul that sins will die. The soul that keeps the commandments of God will live. This principle not only is in both the Old Testament and New Testament, it is from eternity to eternity. It proceeds from what God Himself is. God did not give Christ to the world so an individual can be rebellious and commit sin and yet live in God.

This would be in direct violation of the eternal laws of cause and effect, of sowing and reaping. When the Apostle Paul was laboring to throw off the yoke being imposed by the Judaizers he stressed that under the old covenant men gained life by doing the works of the Law, but under the new covenant life comes by faith in Christ.

But Paul was not contrasting godly and ungodly behavior, saying that under the first covenant men gained life by godly behavior and under the new covenant ungodly men gain life by professing faith in Jesus. This would make Paul and the Lord Jesus defenders of sinful behavior. Rather, Paul was pointing out that under the old covenant men gained life by acting according to the righteous principles of the Law and statutes of Moses, whereas under the new covenant men gain life by becoming new creations in Christ, the evidence of the transformation being righteous, holy, and obedient behavior.

Righteousness and the resulting life are gained under the old covenant by obeying the letter of the Torah. But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. Paul never contrasted righteous behavior and Divine grace.

This would be confusion! This is especially true in the Book of Romans and the Book of Galatians. Righteousness, and the resulting life, are gained under the new covenant by dying to the world, sin, and self and walking with Jesus in newness of life. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

These warnings are rendered invalid by the current Christian doctrine that we gain eternal life by "grace" apart from any change in our behavior. But it requires much more love and mercy for God to come down among us and pour out His own holy Nature and virtue until we are worthy of life. We cannot eat of the tree of life in the midst of the Paradise of God until the Life of Christ in us has enabled us to overcome the world, sin, and our own self-will and self-centeredness.

He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God. The grace of God in Christ enables us to escape from the person and works of Satan so God can have fellowship with us.

That fellowship is eternal life. Jesus does not "give" us eternal life. Rather, He Himself, who is eternal Life, enters us and is Life in us. This Life, which is Christ, begins to cast death out of us if we are cooperative. We must allow Christ to remove from us the love of the world, the love of sin, and the love of self-will.

As we die and Christ lives in our personality, we enter our land of promise, into eternal life.

From Egypt to Canaan.

We enter our inheritance, our rest, as the inhabitants of the "land" of our personality are cast out. Entering eternal life is an invasion of territory presently occupied by unclean spirits on whom the judgment of God has fallen. God knows in advance who will be filled with eternal life. He knows those whom He will glorify. This predestination based on Divine foreknowledge. It is a prophetic vision referring to things that will come to pass. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.

Eternal life has nothing to do with location. When we are filled with eternal life we are dwelling in the Person of God whether we are located in Paradise, on the earth, or in Hell—should we be sent there on Divine assignment for some reason. The second death, the Lake of Fire, has no authority over nor can it harm the individual who is filled with eternal life. The original problem presented in the Scripture was disobedience and the resulting death.

Adam and Eve were driven from the garden, from Paradise, so they could not eat of the tree of life and live forever in their bodies while in a state of rebellion against the Lord God. If Adam and Eve merely were forgiven they would return to Paradise and eat of the tree of life—for it still is in the midst of the Paradise of God. Now they would be immortal but they themselves would not have been changed. The danger of another rebellion would be present.

The Kingdom would have come externally before it had been set up internally. Because the forgiven Adam and Eve have not been transformed through the indwelling Presence of Christ they will sin again. They are ignorant of the ways of the Lord. They still do not possess the power and the wisdom to resist rebellion and sin. The willingness of untransformed man to lapse into sin and rebellion, even after he has been taught well, is revealed in the nations that after having been taught by the saints for a thousand years are deceived by Satan so readily Revelation After being forgiven they are not prepared as yet to reenter Eden.

First they must spend time in a wilderness of instruction until they become willing to allow Christ to enter them and rule them from within their personalities. The inner kingdom must be established before the outer kingdom can come. Adam and Eve are not ready to return to the garden until the Lord has developed in them the Divine resistance to rebellion and sin. Christ intends to create in people His own love of righteousness and hatred of iniquity, filling them with His own Life and bringing them into perfect union with Himself.

Now Adam and Eve can return to Paradise and eat of the tree of life. They are ready to put on immortality, having been proven in the wilderness. God never will give immortality to any human being until God has been assured beyond doubt that Christ is in control over that individual. If God were to give immortality to a human being, and that person then were to sin, God would be compelled to bind him in chains in Tartarus with the fallen angels.

Otherwise they would have eaten of the tree of life, received immortality into their bodies, and then would have lived forever in their fallen condition. Their redemption no longer would have been possible. At the last judgment they would have been cast into the Lake of Fire with the devil and his angels. Our new personality begins to be formed the moment we receive Christ. Every place that the sole of our foot treads on under the direction of the Holy Spirit is our possession for eternity. New horizons of spiritual life open before us continually as we press forward in the Lord Jesus.

We keep laying hold on what is being set before us. We are changed from glory to glory as we behold the Lord in the written Word and in the experiences that the Holy Spirit brings to us. As we come to maturity in Christ some of our beholding of the Lord has to do with the inner vision of the Kingdom, with the inner Presence and rule of Christ that are developing in us.

The end result of the new covenant is a new creation that is of the Life Substance of the Lord Jesus. Our redemption is brought to perfection when, at His appearing, the Lord Jesus clothes us with a body fashioned from the substance of eternal life. Our goal, that which is typified by the entrance of Israel into Canaan, is to arrive at the resurrection from the dead.

When we arrive at our goal we can die no more. Spiritual resurrection has been formed in us. Should we then die physically before the Lord returns we will discover that no actual death has taken place but only the laying down of the one remaining part of our death-filled personality—our mortal body. But spiritually we are alive eternally in the Presence of the Lord. It often is true for the person who has passed from death to life in Christ that physical death is a release from prison.

Egypt typifies our bondage in spirit, in soul, and in body. We are dead because of the absence of the Life of Christ and the presence of the life of Satan. When we receive Christ, eternal life enters our spiritual nature. But our physical body still is dead because of the presence of sin in it. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. We notice in the above verse that sin results in death, and righteousness results in life. Our body is sinful and under the sentence of death because the Holy Spirit of life, of righteousness, does not dwell in it.

The righteousness of Christ has been imputed ascribed to us because of our faith in His atonement. Therefore God has caused the Holy Spirit of life to enter our inner man. Now the battle is joined. Our inner nature has been renewed in Christ. Our body, which is part of the physical world, is as Canaan.

It is filled with the enemies of the Lord. Our very mind is an enemy of God. The resurrection from the dead has commenced in our inner nature, but our physical-soulish nature still labors under the curse that rests on the earth. If we continue in the grace of the Lord, living as a true disciple and saint of Christ, the eternal Life of Christ in us begins to subdue that part of us—especially our body—that still is attempting to rebel against God.

Little by little the Spirit leads us to victory in each area of rebellion. If we arrive at the resurrection from the dead, meaning that every aspect of our spirit and soul has been filled with Christ and is living by Christ, we are ready for the donning of bodily immortality when the Lord comes. We already have been revealed at the Judgment Seat of Christ by confessing our sins, repenting of them, and gaining victory over them by the power and wisdom of the Holy Spirit.

We can die no more and we cannot be injured by the second death, for we have arrived at the resurrection from the dead Leviticus, Chapter Blessed and holy is he that hath part in the first resurrection: When we die physically we shall continue in various aspects of life, including growth, service, learning, and enjoying the Presence of Christ. We also shall enjoy relationships with spirits of like attainment. The Spirit of resurrection life was given to us and we sowed to it. Now we are ready to reap eternal life in our flesh—to become immortal.

The goal is to attain immortality. Immortality is the fulfillment of John 3: This is the hope, the end result of the Gospel of the Kingdom of God, the promised redemption. This is what the Scripture means by "life. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: As soon as the Kingdom of God has been perfected in us we are ready to enter the external kingdom of God. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken [make alive] your mortal bodies by his Spirit that dwelleth in you.

Because we are hoping for the redeeming of our mortal body we choose to not live according to the desires of our flesh and mind, for to do so brings about spiritual death. If we live in the appetites of the flesh, that is, if we choose to emphasize the appetites and needs of the physical body rather than to spend time in prayer, the Word, and other activities that build up the spiritual nature, we will not make the transition from natural life to Christ-life that is necessary for making alive our mortal body.

It is the forming of resurrection life in our spirit and soul that provides the basis for receiving immortality in the body when the Lord comes. If we choose to live in the appetites of the flesh we truly will die when we die physically, because the life we have been living, even though it is Christian in name, is mortal and not eternal. All that has been our life on the earth will perish with the ceasing of our heartbeat. We will be left a naked spirit—similar to Adam and Eve when they died. We will be made manifest at the Judgment Seat of Christ and will receive the things done in our body.

Whether or not Christ will choose to restructure our personality and bring us into His new heaven and earth is His decision entirely. The Father judges no individual but has committed all judgment to the Lord Jesus. If we would attain to the resurrection from the dead we must be diligent in following the Spirit of life into putting to death the sinful, rebellious deeds of our mortal body.

For if ye live in the appetites of the flesh, ye shall die: Notice that the Holy Spirit leads us in putting to death the works of our flesh. We put them to death through the Spirit of God. The tribes of Israel were not required to fight in order to escape from the power of Pharaoh—God did it all for them.

But the tribes did have to fight in order to enter Canaan. But we do have to fight in order to enter eternal life in our mortal body. We must put to death the satanic lusts that dwell in our flesh. Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. The Apostle Paul was pressing with all his strength toward the goal that God had set before him.

Also, Paul warned the churches repeatedly that if the saints did not put to death the deeds of their body they could not inherit the Kingdom of God. The Epistles of the Apostles, and the four Gospel accounts as well, are filled with dire warnings concerning the consequences of continuing in sin after we have received Christ as our Savior.

For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. And cast ye the unprofitable servant into outer darkness: The New Testament does not offer a gift of Kingdom glory to every individual who makes a profession of Christ as Savior. Rather, the New Testament teaches in many places that the saint must exercise total diligence in pressing into his inheritance.

To whom, then, is the Apostle Paul referring when he proclaims repeatedly that salvation does not come about by works of righteousness that we have done? Paul is referring to the Jew or other religionist who attempts to please God by the Torah while knowingly rejecting Christ and the Divine salvation that comes only through Jesus. Hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord God.

This is what Paul meant when he wrote that salvation does not come about by works of righteousness that we have done. The entering of the Life of Christ into an individual always results in good works. There can be no argument that whether or not a believer lives a godly life he still is saved. This would be to claim that whether or not a sick person recovers he still is healed. For we are his workmanship, created in Christ unto good works, which God hath before ordained that we should walk in them. If Christ is dwelling in an individual a new creation is coming forth.

The proof that Christ is in us is that we are changing from sin to godliness. Paul taught that righteous works outside of Christ cannot bring us into eternal life, and also that the entering of Christ into us always produces righteous works and these righteous works result in eternal life and are the essential evidence that Christ is in us and we in Him.

It is easy to regard these two concepts as contradictory and to select the one we prefer and ignore the other. We Gentiles do not have the experience or perception to appreciate fully the temptation to pursue life according to the Law and statutes of Moses. To us, when Paul refers to righteous works he is speaking of godly behavior. But faith without righteous works is dead.

We are living in an age when people are persuaded they can obtain and deserve to obtain things of value apart from paying the price associated with such value. The concept that all the glory of the Kingdom of God can be ours without any effort on our part except for raising our hand and stating our assent to certain scriptural facts is appealing and reasonable to contemporary thinking. The problem is, their minister is as busy and "happy" as they are. The types of the Old Testament and the exhortations of the New Testament demonstrate beyond doubt that entering immortality is not accomplished by a profession of doctrinal belief.

Entering immortality requires a prolonged warfare against the enemies of God and man that at present occupy the territory that has been given to us: This is the antitype, the spiritual fulfillment, of the tribes of Israel entering Canaan. Christ has placed resurrection life in us. Now we are to sow to that life, to learn to make our decisions and derive our energy from the new, eternal life in us. Our hopes, our goals, our relationships, our wisdom, our knowledge, our joy, our service, and every other dimension and aspect of our being, thinking, speaking, and doing are all to be in Christ and by Christ.

When we die physically our hopes, our goals, the relationships that are eternal, our wisdom, our knowledge, our joy, our service, and every other dimension and aspect of our being, thinking, speaking and doing with the exception of what is possible only in the adamic, animal body will continue on an infinitely superior level.