It will be seen that in each case the original holders of the land were

the `giants', the progeny of evil.  In each case these were destroyed and their

land was inherited `in their stead' by descendants of Abraham, Esau, Moab and

Ammon.  There are also the added words: `As Israel did unto the land of his

possession' (2:12).

While, however, all these peoples have this in common, Israel itself is

always considered separately and alone.  Moab and Edom are but household

servants in the day of the true David's triumph: `Moab is my washpot; over Edom

will I cast out my shoe' (Psa. 108:9).  These relative positions indicate that

among the one great circle of the true seed, there will be many differences in

`glory' and `sphere': all receiving a `justification unto life', but not

all `reigning in life' (see Rom. 5:12 -21).  Israel were forbidden to `meddle'

with these other nations, linked as they were by ties of blood.  The same word

is repeated in Deuteronomy 2:24, where it is translated `contend'.  The two

passages emphasize the absolute distinction made between these two seeds.

Israel were forbidden to `contend' with Edom, Moab and Ammon; but commanded to

`contend' with Sihon.

We notice also that Israel were to pay for all the meat and drink that

they consumed while passing through these territories; and they were reminded

of the fact that through all their wanderings in the wilderness they had lacked

nothing (Deut. 2:7).  A request for a passage `through thy land' was also sent

to Sihon, King of Heshbon:

`Let me pass through thy land: I will go along by the high way, I will

neither turn unto the right hand nor to the left.  Thou shalt sell me

meat for money, that I may eat; and give me water for money, that I may

drink: only I will pass through on my feet ... until I shall pass over

Jordan into the land which the Lord our God giveth us' (Deut. 2:27 -29).

From this it appears that, had Sihon permitted Israel

to pass through his territory, and had he supplied them with food and water as

requested, Israel would not have destroyed his nation and inherited his land,

Israel's true inheritance being strictly beyond Jordan.

Let us now endeavour to express, in terms of church doctrine and

dispensational truth, what this means to those whose blessing is defined

according to the epistle to the Ephesians.  Israel's inheritance was not

enjoyed as soon as it was promised; a period of waiting, of bondage, and of

redemption intervened -- waiting until the iniquity of the Amorite was full.

The inheritance of the church of the Mystery was allotted `before the overthrow

of the world' (Eph. 1:3,4) but the members of that church are found in the

bondage of sin and death, needing redemption (Eph. 1:7).  Their inheritance is

future (Eph. 1:14).  The sphere of their inheritance is in `heavenly places'

and far above `principalities and powers'.  This church is related in the flesh

with other companies of God's children, just as Israel was related to Edom,

Moab and Ammon; but as many of these are associated with this world, fellowship

is restricted.  Their endeavour is to live peaceably, not to strive, and to

live as those whose primary object is to `pass through' this world, asking for

no favours and wanting little more than `meat and drink'.  Ephesians 6:12

speaks of this church as not `wrestling' with `flesh and blood'; just as

Deuteronomy 2 speaks of Israel not `meddling'or `contending' with Esau, Moab or

Ammon.  Ephesians 6:12 says that the foes of the church are `spiritual

wickednesses', which are the `world holders of this darkness'.  These fallen

principalities and powers, whose inheritance in the heavenlies is lost, and in