It is quite generally held that the land of Canaan is the type of heaven, into which God's saints enter by passing over the Jordan, which stands for death. This view is set forth in the beautiful old hymn by Isaac Watts:^a

      One hesitates to spoil so fair a picture; but, alas, it is tinged with human theology and man's imagination. No--though "blessed are the dead who die in the Lord," the saints of God do not enter in upon their immortal reign when they pass over the river of Death. And though the Jordan typifies death, yet is not Canaan the type of the rest of heaven. Canaan was not a paradise of rest, but a battlefield. There the hosts of Israel encountered the Amorites, seven nations greater and mightier than themselves (Deut. 7:1), terrible giants and the warlike inhabitants of the land, in their citadels and strongholds fortified up to heaven. It was an utterly unequal conflict, and only by the power of God was the victory won. (Ps. 44:3.) Indeed that was no type of "heaven"!

      If we look for the true typology of Israel's entrance into the promised land under the leadership of Joshua we shall find it here, in "Ephesians." Five times in this epistle occurs that peculiar phrase (not found elsewhere) "in the heavenly places" (literally, "in the heavenlies").

      "God . . . . blessed us with every spiritual blessing in the heavenly places in Christ Jesus." (1:3.)
      "Made him [Christ] to sit at his right hand in the heavenly places." (1:20.)
      "Made us to sit with him in the heavenly places in Christ Jesus." (2:6.)
      "That now unto the principalities and powers in the heavenly places might be made known through the church the manifold wisdom of God." (3:10.)
      "The spiritual hosts of wickedness in the heavenly places." (6:12.) [52]

What region is this that is here called "the heavenly places"? Clearly it must be the super-mundane, the spiritual realm, including everything from the highest height where Christ sits at the right hand of God (and where we are viewed as sitting with Him, as already exalted in Him, sharing His exaltation); down to the lowest sphere and level where evil spirits yet hold its territory. Here we are on the ground of divine revelation, where all must be accepted by faith. (See John 3:12. These things transcend man's knowledge and reason, and must be accepted simply on the authority and testimony of the word of God.)

      Into this "Canaan," this spiritual realm, we are inducted through a Jordan, which indeed stands for death, also resurrection--Christ's death and resurrection, of which we are partakers; for we became identified with Him in His death and burial and resurrection when we were "baptized into Christ" (Rom. 6:3, 4; Col. 2:12; 3:1-4). It was in this manner we entered into the "heavenly places," and became citizens of that spiritual realm, a position which is to, be thenceforth and for ever ours. But like as Canaan was held by the warlike tribes who contested Israel's presence in the land, so there are evil occupants in this celestial sphere to which we now belong. These are our real antagonists and enemies. No power but God's can vanquish them, or can enable us to overcome them. It is a supernatural foe we have to face--unseen, powerful, cruel, and crafty. Satan is at the head of those evil forces which oppose us; and we are no match for Satan. Well did the Lord Jesus teach us to pray, "Deliver us from the Evil One." (Matt. 6:13, R. V.) "Be sober, be watchful," says Peter, "your adversary the devil, as a roaring lion walketh about, seeking whom he may devour." (1 Pet. 5:8.) Still more dangerous is he when he comes as a serpent (2 Cor. 11:3); and most of all when he assumes the garb of an angel of light (2 Cor. 11:14). For it is especially against the wiles--the trickeries and deceptions--of the devil that the apostle warns us. It must be exceedingly important for Christians to recognize the supernatural character of their conflict; lest in ignorance of this, they might attempt to meet the adversary and his hosts by their own natural powers--an attempt which could only be fatal. So let us give the most earnest heed to what God through His apostle would here tell us.

      "Finally, be strong in the Lord, and in the strength of his might."

      This is the power in which we must fight that good fight. But in addition to the power there is need also of armament--"equipment" as in our day it is called.

      "Put on the whole armor of God that ye may be able to stand against the wiles of the devil." [53]

      For Satan is not only a great strategist--he is also the great trickster, the great deceiver, the great purveyor of lying enemy-propaganda. Now the Spirit of God unveils the nature and extent of the forces arraigned against us:

      "For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places."

      The Christian conflict then is a wrestling; and that not against a human foe, nor against human forces, but against those princes of evil who are denizens of the "heavenlies"--the real, though unseen "world-rulers" of this age of darkness (comp. Dan. 10); and against armies of demons--"spiritual hosts of wickedness." What can a poor, weak child of God do against such an enemy as this? Manifestly man's power can not avail here. Therefore he must "be strong in the Lord, and in the strength of his might." (This is the exceeding power that worketh to usward of which he speaks in 1:19; and that by which we are strengthened by His Spirit in the inner man, 3:16.) Therefore also, let him

      "take up the whole armor of God, that ye may be able to withstand in the evil day, and, having done all, to stand--stand therefore . . . ."

      All the days are evil (5:16); but there is a time (especially "in the last days," 2 Tim. 3:1f.) when Satan puts forth his all-out effort. It is then that we must be able to stand. (Note the threefold repetition of this word. Comp. Rev. 12:11.)

      The armor is of six pieces--and a seventh on which the effectiveness of all the rest depends. So often are the items of this armor set forth and discussed, that we do not think it needful to go into that in detail. There is the girdle, the breastplate, the shoes, the helmet, the shield, the sword. They stand for "truth"; for "righteousness" (comp. Phil. 3:9); for readiness in the gospel; for "faith," for "salvation," and the "word of God"--the one weapon to be used for aggression. (See how the Lord Jesus used it in Matt. 4; Peter on Pentecost; and Paul--as in 2 Cor. 10:4-6.) Then follows the great weapon, which John Bunyan called "All-Prayer." See how often Paul says "all" in v. 18; and how he pleads for their prayers on his own behalf; also what he wants them to ask for for him (vs. 19, 20).

      After a personal note--the only one in this epistle--the sweet doxology:

      "Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ with a love incorruptible"--that is, a love that cannot be bought, the pure gold that cannot be tarnished in whatever acid-test. "If any man love not [54] the Lord, let him be anathema. Maranatha." But grace be with all them who love Him truly. Are you such a one, my reader? God grant it; and may you hold fast that love against all attacks and despite the envy of the world, "Whom not having seen ye love; on whom, though now ye see him not, yet believing ye rejoice greatly with joy unspeakable and full of glory." (1 Pet. 1:8.) [55]

[LOE 52-55]