The glory of the gospel is its freeness. Without any "works of righteousness," the helpless and guilty sinner who believes in Jesus is justified and has eternal life. All efforts or struggles to gain salvation are a dishonor to Him who

"fought the fight alone"

and won the victory for His people. Of this we need scarcely be more than reminded in taking up a subject that speaks not of rest, but of conflict, and is the legitimate result of the rest obtained through the gospel.

But there is a conflict which though, alas! frequent is neither necessary nor proper for the Christian to be engaged in-not necessary unless his own neglect has made it so. We mean that conflict with the flesh, with sin in us, which comprises so much of the history of God’s dear people. It will be remembered that the first mention we have of Amalek as a hostile power is in connection with the strife and chiding of the children of Israel at Meribah, because they had no water. " Then came Amalek and fought with Israel at Rephidim " (Ex. 17:7-16). It was when they began to murmur, to be discontented with their pilgrim way through the wilderness, that the "lusts of the flesh" began to war against them. The connection of a passage upon this point in Deuteronomy is significant. (Chap. 25:17-19) "Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt, how he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary.

Feebleness of a spiritual nature is always blameworthy. Here was a mighty host, brought up out of Egypt, and in the eye of God, yea, and to sight, "there was not one feeble person among their tribes" (Ps. 105:37). Their feebleness was shown in the lack of faith and earnest purpose to press forward. The stragglers in the rear were attacked by the enemy; had they been pressing forward they would have had the vigor to resist such an attack, and at the same time it would not have been offered. Their bold front would have compelled the enemy to keep his distance.

So is it at all times. When in the vigor and joy of faith we press forward," forgetting the things which are behind," the eye fixed on Christ, the very first appearance of the lusts of the flesh will be met with such firmness that there will be little need for those fierce hand-to-hand conflicts with it, which, as we said, make up so much of the record of our lives.

The subsequent history of Amalek affords much material for careful thought upon this subject. It will be found that they were not, in the full sense of the word, inhabitants of the land of Israel’s inheritance, though they did dwell-some of them-in the south of Canaan (Num. 13:29), the border district next the wilderness. Strictly they were children of the desert and did most of their fighting there.

Broadly, then, it is when "as living in the world " that we are more particularly exposed to the attacks of what answers to Amalek. On the other hand they did make raids into the land, alone and in conjunction with other enemies, but it was always when Israel had been unfaithful. Let us look briefly at some of these attacks.

They were the allies (Judges 5:14)* of Jabin, king of Hazor and of Sisera, in the memorable resuscitation of the northern foe who had been so effectually extirpated by Joshua 130 years previously. *As this may not be evident to many, we add a note that the Revised Version renders the verse referred to, "They whose root is in Amalek," describing the situation of Ephraim as in chap. 12:15. We are not clear as to this rendering. The LXX. renders it, "Ephraim rooted them out in Amalek." Most certainly the presence of the name is suggestive, and the spiritual meaning of what has been said is clear.* Spiritual foes never "die," except to faith, and only remain dead as that faith is in exercise. The whole book of Judges is a sad comment upon the failure of the people to go forward and to hold fast what they had gained. On the contrary, they departed from the living God, and so He must let them taste the fruits of their own ways. "Thine own wickedness shall correct thee, and thy backslidings shall reprove thee:know, therefore, and see that it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that My fear is not in thee" (Jer. 2:19). Solemn words indeed which may well be prayerfully pondered by any tempted to depart even in thought from the fullest communion with our God.

We shall see presently what Jabin seems to signify, and only mention here that this second conflict with him is complicated with the league of Amalek. Wherever failure comes in, there we find not merely error to contend with, but the flesh in league with it. When one who has known God takes up any untruth, we have not simply to disabuse his mind of his error, but, alas! to overcome the pride of his flesh which ‘has now leagued itself with that error.

In like manner, when the Midianites who had been "vexed," for their corruption of Israel with their abominations (Num. 25:16-18; 31:2-12), were permitted to make such a fearful inroad upon Israel, and to settle upon the land as locusts, Amalek was with them. Midian may suggest by its name – "strife"-that warring of the lusts in the members which is so common in the world. And now they are leagued with Amalek their natural allies, to make the bondage more complete and intolerable. Barak and Gideon are the champions who can meet such allied hosts and conquer them.

King Saul met his doom with Amalek. He began well (i Sam. 14:48), but when sent to completely extirpate them, spared the best "to sacrifice to the Lord." Saul is the man after the flesh, and he will spare the flesh. It is David who is the true and final victor (i Sam. 27:8)-type of Him who triumphs over the flesh by displacing it. So much is this the case that when David slipped and had leagued himself with the Philistines, Amalek came in and carried all he had captive (i Sam. 30:i).

We trust that what is suggested here will open up a subject for the thoughtful reader who will develop it from Scripture-the rise and progress of Amalek as an enemy of God’s people. But we must pass on to that which is the theme more directly before us.
The conflict in the seventh of Romans is one which should soon be over. The walk in the liberty and power of the Spirit is the secret of deliverance from the power of the flesh. But there is another conflict, in Ephesians, which is a constant and necessary exercise of soul. To be warring with Amalek is a sign that spiritual decrepitude has come in; to contend with the "seven nations" of Canaan is the mark of spiritual vigor. ."We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places;" or, as more correctly, " against the universal lords of this darkness, against spiritual [hosts] of wickedness in the heavenlies."

Not to delay long over a simile familiar doubtless to all our readers, we simply mention here the well-known correspondence between the conflict in Ephesians and that in the book of Joshua. It is not the fact, which all would doubtless accept, that we would dwell on, but the application of that fact to some lessons which we believe may be fairly gathered from the account of those conflicts.

We will briefly gather up the teachings of the first part of the book which lead to the conflicts. The land is first of all given to them and then they are encouraged to go in and fight for it, to take possession of that which is their own. " Be strong, and of good courage " is the word here (chap. i). Next, the spies go over to Jericho-faith which looks at difficulties, not for discouragement, but for guidance, and finds opportunities thus to be the bearer of good news to any who may desire it (chap. 2:). Following this, we come to that which is the great type of the book- the passage of the Jordan, death and resurrection with Christ. Here the ark goes first; Christ must be alone in that which has stopped the waters of death and of judgment for His redeemed. Then His people follow; and in the two heaps of stones, in the bed of the river and at Gilgal,-we have, respectively, our identification with Christ in His death and resurrection. Gilgal is our making this truth a practical reality to ourselves, in order to learn the great lesson of "no confidence in the flesh." Gilgal is the place of power; when we are there the enemy quails; the people, as it were, enter into a new covenant with God. Here the manna ceases, and they eat the stored corn of the land,-treasures of Christ in glory laid up for His people’s food. At Gilgal they are brought face to face with the "Captain of the Lord’s host" (chaps, 3:-5:).

It is the entrance, in somewhat of reality and spiritual power, into these preliminary lessons which makes possible the subsequent course of victory corresponding with Joshua’s career. Alas! beloved brethren, have we not all cause for confession, as we smoothly glide over the surface of these amazing themes? We can talk, perhaps, quite well of "death and resurrection," "Gilgal," "old corn of the land," but are they substantial realities to our souls? If so, we are prepared to go on into actual conflict. And it is here that we would seek to point out more particularly what suggested the theme of this paper.

Jericho means "fragrance," and it typifies this world in its attractiveness, which lies at the very gateway to the land. Spiritually, there cannot be any attainment in the true knowledge of our inheritance as long as the world attracts us. Hence it is of immense importance, particularly for the young Christian, that the world should be no longer an object of attraction. If it is, it will shut out Christ’s things. It is the great hindrance to-day to growth. We would most urgently and affectionately press upon our younger brethren the importance of this subject. " Love not the world," was written to the young men who were strong (i John 2:).

As to the manner of conflict here, there are unquestionably lessons of much value to be gleaned from the history. Doubtless, the mutual exclusiveness is a point to be pondered. The gates of Jericho were straitly shut up, "none went out and none came in." How often does the Christian leave a way open, in his heart or thoughts, if nowhere else, for intercourse with the spirit of the world. So did not Paul when he could say, "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world" (Gal. 6:14).

But there was to be no direct conflict until divine power threw down the walls. Everything emphasized the fact that all was of God; they had no power of their own. The priests were to blow the jubilee-trumpets and the ark was to be borne around the walls accompanied by the host. It was, typically, bearing Christ about and proclaiming His coming. Obedience, patience, and human weakness were emphasized by the compassing of the walls seven days. At the time appointed they fall, and vigor of faith has full play for unsparing judgment of evil.

We pass on quickly to Ai and Achan to notice the former rather than the latter. Of Achan it must suffice to say that he seems to set forth that spirit which would take some glory to itself (gold) which all belongs to God, and would in the very hour of triumph over evil make some compromise with it. The Babylonish garment was the first enemy, if we may so speak, before which Israel fell, and to Babylon itself they went at last. "He that hath an ear, let him hear." (Chap. 6:)

Now Ai is the exact opposite of Jericho. It means "a heap of ruins," and presents the world as an object to be despised rather than to be allured by it. One who has truly and fully conquered Jericho, has turned it into Ai, and yet we can never treat this foe with contempt. The lesson here is plain:first of all it discloses unjudged sin, which always leads to presumption; secondly, when this is judged-the troublers detected-the whole power of Israel must go against the enemy which had been regarded as already conquered. And in the ambuscade and retreat, we learn the humiliating lesson which should have been fully learned at Gilgal.

If Jericho speaks loudly to the young Christian, does not Ai have a voice for the more mature? Such may take it for granted that the world is powerless to overcome them, and yet, with some root of pride unjudged, are really under its power. They may congratulate themselves on having put off much in the way of dress, occupation, pleasure-seeking,-that linked them with it; and under that plain exterior, that unworldly manner, they may, Achan-like, be hiding that which compromises them before ‘God. "Lord, is it I?" (Chaps, 7:and 8:)

When Ai has been conquered, at cost of much pains, and a great sense of weakness, a distinct step in advance has been taken. But one more test must be made before the tide of victory can rise so high as to sweep the whole land. There are the " wiles of the devil."

The plot of the Gibeonites was so transparent that one would be tempted to think,-did we not remember self,-that it must fail. In Ai they learned to have no confidence in their strength; the Gibeonites teach them they can have none in their wisdom. Perhaps it is more humbling to give up our wisdom than our strength. The position of this assault of Gibeon seems to indicate this. And yet had there been the least exercise of discernment, the faintest bit of recollection, it would have been impossible for them to hearken to the Gibeonites.

They showed their old shoes; Joshua could have replied, "Forty years did we wander in the wilderness, and our feet did not swell." They put forward their bread, and he could have replied," We received fresh bread every morning." They could not be pilgrims seeking God, for He never let such grow weary, or feed on stale food. Let us note this:the true pilgrim is marked by freshness. How much have God’s people loaded themselves down with the unequal yoke of Gibeon – alliances which in many cases must be respected, as where it is a personal’ link with an unsaved person by marriage. From much that would call itself the Gibeonite league it may be possible even yet for saints to free themselves, as in business, political, or ecclesiastical relationships. But enough has been said to indicate the lesson of Gibeon. (Chap. 9:)

One thing may be noted now:they are back at the camp at Gilgal. They seem to have learned at last the abiding lesson of "no confidence in the flesh." Have we not here distinct progress? Human thoughts, human strength, human wisdom have been all tried, and found wanting, and we come back to that which we should have learned at the first. Alas! we usually learn by experience, and not, as with Israel, does one lesson on a given point suffice:we need many.

But from chapter 10:a change takes place. The enemy, strong enough singly, now combines his forces, and will sweep from the land this invader. But now that they have learned their lesson of weakness, the combined forces are but "meat for them," they only serve to magnify the power of God. What a sweep of victory there is in the next three chapters! Here is the conflict at last where a holy joy can be felt, as one after another the "armies of the aliens are put to flight."

We enter but briefly into this latter portion, merely pointing out the salient features of the campaign. First, there is the conflict in the south. At the risk of being thought fanciful, we would suggest that as the subsequent inheritance of Judah, and as the land turned toward the sun, the south is connected with the thought of revealed truth. The truths of the Bible must first be recovered, and here we meet not the infidel, but the one who professes’ to know and love the Bible, but who makes use of it to support his false doctrines. Adonizedek is leader of this southern league; and his name, by its similarity to Melchizedek, "king of righteousness," while the first means "lord of righteousness,"and both being king of the same place (apparently), would suggest that imitation of truth which is ever the mark of error. Under the southern sky of Bible light and knowledge, how much deadly error holds sway. We will name but a few:Adventism, Annihilationism, Restorationism, and the like. These all profess to believe the Bible and quote it in support of their errors, but faith must and can dislodge them. For a most helpful and suggestive treatment of this whole subject, we would refer the reader to the notes in the Numerical Bible, at this point.

There is no faltering now, and we have many a touch that is most suggestive. Note how all terror has fled. Joshua says, "Come near, and put your feet upon the necks of these men." Where is the faith that will do this? Oh, for fearless faith that will meet error, and drive it from its professed hold upon the Bible!

Lastly, we come to the northern league, whose conquest completes the general occupation of the land. Jabin, we are told, means "understanding." And if the southern league typify that error which uses the word of God:the northern, as turned away from the sunlight, would suggest that side of error which denies the word of God, and flourishes upon the independence of human thought. It is commonly called rationalism, and lays its cold hand upon all knowledge, and even upon the word of God itself, and robs them for us of God Himself. Who that has been in the icy grasp of this northern foe, but knows his dread power. Infidelity, the deification of human reason, is this Jabin.

Blessed be God, this foe has no terrors for faith. " Suddenly " does the leader of God’s host fall upon him, scatter his forces, and destroy his power of recovery. Would that we might see such victories today! Man’s reason is exalted, is made the supreme judge of all truth, even of God’s revealed word. Where is the man of faith?

Thus we have, imperfectly indeed, traced the believer’s conflict, from the struggle with Amalek, the flesh, onward to the world, in Jericho, till learning his lessons, he can meet Satan himself in his strongest citadel and vanquish him.

"For the weapons of our warfare are not carnal, but mighty through God, to the pulling down of strongholds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ" (2 Cor. 10:4, 5).