baptism was followed by the gift of manna; at the second, the manna was discontinued.

While the typical teaching of Joshua is not primarily concerned with salvation from sin--

this was already set forth in type when Israel were redeemed out of the bondage of

Egypt--it nevertheless unscriptural to imagine that those who are blessed in heavenly

places have no need to be reminded of Christ their Passover. It is sufficient to glance at

Eph. 1: to discover in verse 7 a very full recognition of "redemption through His blood".

This is parallel with the observance of the Passover by the victorious nation, newly come

up out of Jordan.

On the morrow after the Passover, the unleavened cakes were made of the old corn of

the land, and the day after, the manna ceased.  The barley harvest began with the

Passover (and it will be remembered that "Jordan overflows all its banks all the time of

harvest" [Josh. 3: 15]), and not until the morrow after the Paschal Sabbath, and when the

sheaf of the firstfruits had been waved, could Israel partake of the new corn. The

Companion Bible draws attention to the fact that at the conclusion of the feast on the

21st day of Abib at even,  exactly forty years  had passed  since the night of

Exod. 12: 41, 42.  During those forty years Israel had failed and wandered in the

wilderness; but now in the plains of Jericho, a fresh start is made. Some thirty-eight

years earlier Joshua and Caleb had brought back the bunch of grapes from Eshcol and

reported upon the fruit of the land. At last their faith and loyalty are rewarded: "They

did eat the fruit of the land of Canaan that year."

The cessation of the manna emphasized the fact that it was a miraculous gift. If we

may draw an analogy between the experiences of Josh. 4: & 5: and those of the believer

who has passed through Rom. 6: and stands now in Col. 2:, we may learn from the

cessation of the manna that the miraculous elements that abound in the "forty years"

interval of the Acts period, while the Lord stretched forth His hand to a disobedient and

gainsaying people, must not be expected in the present dispensation. We would interpose

a word here lest any reader should feel that the typical teaching of Joshua in any sense

nullifies the statements of the prison epistles as to the exclusive character of the mystery.

We have taught over and over again that the mystery does not consist in the doctrines

of redemption and justification, nor even of spiritual circumcision and newness of life

with Christ. These are fundamental to the mystery, but do not constitute the mystery.

They are all found in the epistle to the Romans, and are vital doctrines. But the mystery

is not the doctrinal teaching even of Ephesians or Colossians.  It is that exclusive

revelation of the purpose of the ages concerning the Church which is the Body of Christ,

which was chosen in Him before the overthrow of the world, and which is seated with

Him at the right hand of God far above all principality and power. This phase of truth is

not to be discovered in the typical teaching of Joshua, nor in any other O.T. book. But

the underlying doctrine and its accompanying manner of life are illustrated by type and

shadow throughout the history of the chosen people.

Joshua now has a vision. He was "by Jericho", and the thought is suggested that he

was meditating upon the task before him of taking this stronghold, when, lifting up his

eyes, he sees a Man standing over against him, with a drawn sword in His hand. He