Israel's Wanderings in the Wilderness

The apostle Paul, when referrino to the history of the children of Israel, and especially to their passage through the wilderness, in his first epistle to the Corinthians, ch. X. ver. 6, observes, that “these things were for our examples.” In that chapter he alludes to the Red Sea, the manna, and the rock, even as Christ also adduces the brazen serpent (John iii. 14.) The forty years’ journey of the children of Israel through the wilderness has, generally speaking, attracted great attention in every age. The Lord himself, in Deut. viii., mentions several important reasons for it — that every thing might be made manifest that was in their hearts — to humble them, in order afterwards to do them good — that they might not say, “my power and the might of my hand have gotten me this prosperity” — and that they might not suppose it was because of their righteousness and the sincerity of their hearts, that they came into possession of the land of Canaan. The history of the wanderings of God’s ancient people is also the history of his people in every age, and, with some exceptions, will continue to be so, until their arrival in Canaan.

The names of the various places where they encamped had long since attracted my attention. I knew that they had all their signification, and I was also of opinion that they contained in them something important and instructive. For ‘* all scripture given by inspiration of God, is profitable for doctrine, for reproof, for correction, and for instruction in righteousness.” (2 Tim. iii. 16.) We know the importance attached to names in the Holy Scriptures, some of which were even given by the express command of God himself: and we see from the Epistle to the Hebrews, what important inferences are drawn from the meaning of the word “Melchizedeck.” Hence I sought to ascertain the meaning of the names of the various places where the children of Israel encamped in their journey through the desert; and when it was difficult to determine the precise interpretation, and the word admitted of more than one signification, even this circumstance appeared instructive to me, since the Christian is also led in paths which he frequently knows not how to designate. May our meditations on this subject tend to mutual edification, and be accompanied by the divine blessing!

XuMB. xxxiii. 1 — 5.

*’ These are the journies of the children of Israel, which went forth out of the land of Egypt with their armies, under the hand of Moses and Aaron.

“And Moses wrote their goings out, according to their journies, by the commandment of the Lord, and these are their journies, according to their goings out.

“And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with a high hand, in the sight of all the Egyptians.

‘’ fFor the Egyptians buried all their first-born, which the Jvord had smitten among them; upon their gods also the I^ord executed judgments. )

“And the children of Israel removed from Rameses, and pitched in Succoth.”

It was at the Lord’s express command, that Moses has described, in this chapter, the various encampments of the children of Israel, and since it contains little more than a list of names, ought we not to inquire what was the object of this command? Does it contain any thing that may be useful and profitable to us? Do we find, in the various movements of God’s ancient people, the footsteps of the flock of Christ? May not the soul’s inward guidance have much in it that resembles the outward journeyings of the Israelites through the wilderness; and would it not be pleasing to perceive that we were also there, where they encamped when arriving at Succoth, Elim, or Horgidgad? They were also not permitted to encamp where they pleased; but, like ourselves, were obliged to follow the fiery and cloudy pillar, and to remain in their position until it gave the signal for departure

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The residence of the children of Israel in Egypt mav serve as an image of our state by nature. Pharaoh represents Satan as well as the law, even as Egypt the world with its enjoyments. And although the latter may be, in reality, but as offensive garlic and the tearexciting onion, yet the corrupt taste of the natural man, who knows nothing better, prefers them to every other, particularly to the manna which constitutes the food of angels, and hungers solely after them. For does not the carnally-minded man exclusively seek after earthly wealth and temporal gratification? How ardent are his desires after these, whilst no description of heavenly enjoyments is able to excite his appetite!

Israel was perfectly satisfied with the land of Goshen, without longing after Canaan, the land promised to their forefathers, although described to them as a land flowing with milk and honey; and ah! is not the case the same with us all by nature? With reference to the latter, they certainly fared better in Egypt than in the desert; and why should we deny that the christian course is one that is painful to nature? Paul even asserts, that “if in this life only we have hope in Christ, we are of all men most miserable.” Christ does not leave us in doubt on this point; but declares that ‘’ whoever will be his disciple, must deny him.self, take up his cross, and follow him.” Christians are soldiers of Jesus Christ; and we all know that a state of warfare is opposed to a state of ease and security. The Christian has not only to strive against, his own flesh and blood, but when these are overcome, he has still to wrestle with principalities and powers, and the rulers of wickedness in high places. The plucking out the right eye, and the cutting off the right hand, is no k

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easy work; and the working out our salvation is frequently accompanied with fear and trembhng.

The world with its pleasures and delights is a dangerous foe, and holds captive the great mass of mankind. We must not, however, be conformed to it, but come out from it, touch nothing unclean, and seek the things that are above. Pharaoh is a type of Satan; for he keeps mankind in bondage. They must therefore be aroused, in order to escape fiom the snare of the devil, and turn from the power of Satan unto God. He is called a god of this world, who carries on his work in the hearts of the children of disobedience; and a strong man armed, who keepeth his palace. As a cunning serpent, he understands how to deceive and seduce, and can even assume the guise of an angel of light, apparently deserving of all credence. Like a strong lion, he tears his prey, and seeks to destroy the people of God from the earth, even as Pharaoh wished to do towards Israel. Some he terrifies by his dreadful roar; others he seeks to lull to sleep; and is continually roaming about in search of some one to devour.

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