return into Egypt' (Num. 14:4).  To this state of mind the apostle Paul seems

to refer, when in contrast he said, 'Forgetting (as over against "we

remember") those things which are behind, and reaching forth unto those

things which are before' (Phil. 3:12,13), he pressed on with both the 'prize'

and the 'perfecting' in view (Phil. 3:12,14).

On the other hand, beyond Jordan was the land flowing with milk and

honey, and the grapes, pomegranates and figs such as were brought from Eshcol

by the spies (Num. 13:23).  Between these two kinds of food, representing as

they do 'things above' and 'things on the earth' (Col. 3:2), lies the

wilderness provision, the manna.  This was a miraculous provision, and ended

the very day that Israel crossed the Jordan (Josh. 5:12).  The manna was

unknown either to Israel or to the fathers, and is called 'bread from

heaven', 'angels' food' and 'corn of heaven' (Exod. 16:4; Psa. 78:24,25).

This, among other things, was given them to teach them that man does not live

by bread alone, 'but by every word that proceedeth out of the mouth of the

Lord' (Deut. 8:3).  The manna tasted 'like wafers made with honey' (Exod.

16:31), and 'as the taste of fresh oil' (Num. 11:8).  In contrast with the

tasty morsels like onions and garlic that they had left behind in Egypt,

'this manna' began to pall, until at last Israel said the dreadful words:

'Our soul loatheth this light bread' (Num. 21:5)!

A reading of Asaph's dilemma in Psalm 73 will reveal the heart-

searching evidence that this attitude was not confined to Israel in the

wilderness, but that it finds many illustrations in the New Testament and

alas in our own self-betraying inclinations to this day.  So much for the

lesson that we may learn from these three references to food (Exod. 16:3;

Num. 13:23; 21:5).  Much could be said, but time and space are not unlimited,

and we pass to another feature that calls for consideration.  However

different Redemption may be from Atonement in its effects, in origin at the

bottom they are the same.  This is illustrated by the blood sprinkled 'door'

of Exodus 12 and the 'window' with its scarlet thread (Josh. 2:18-21).  At

the Red Sea, Moses said:

'Fear ye not, stand still, and see the salvation of the Lord ... the

Lord shall fight for you, and ye shall hold your peace' (Exod.

At the crossing of the Jordan, it was the feet of the priests that bare

the ark of the covenant, that 'stood firm', the priests not the people that

were told 'to stand still':

'And thou shalt command the priests that bear the ark of the covenant,

saying, When ye are come to the brink of the water of Jordan, ye shall

Stand Still in Jordan' (Josh. 3:8).

The parting of the waters of the Red Sea was at the stretching out of

the hand of Moses, no priest, no ark, being then present.  The parting of the

waters of Jordan is entirely associated with the priests and the ark:

'As soon as the soles of the feet of the priests that bear the ark of

the Lord, the Lord of all the earth, shall Rest in the waters of

Jordan, that the waters of Jordan shall be cut off ... And as ... the

feet of the priests that bare the ark were Dipped in the brim of the

water ... the waters ... were cut off ...' (Josh. 3:13,15,16).

The LXX translates the word 'dipped' here by baptizo.