Departure from Rameses, and Encampment in Succoth
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.
Pharaoh is also a type of the law — that law which can save no man. By it, no one is enabled to love God and his neighbour, though strictly enjoined to do so. Yet by the apprehension and distress it occasions, it renders the individual anxious for his salvation, and capable of receiving the gospel. As long as it went well with Israel in Egypt, Moses effected little by promising to conduct them to Canaan. Is not the case the same with the preaching of the gospel? How is any one to be induced to seek for salvation, who is well satisfied without it? What attractions will the mes-
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sage of the forgiveness of sins in the blood of Jesus Christ have for those, who are careless about their sins, or even think themselves so religious, that they regard it as a species of insult, when the forgiveness of sins is represented to them as a great blessing? How should those be induced to take refuge with Jesus, and earriiestly to supplicate his salvation, who either do not regard themselves as miserable sinners, who are unable to obtain it by their own efforts, or to whom sin is no burden, no torment, nor bondage.; from which they seek above all things to be delivered? Distress, grief, apprehension, and sorrow — not of a natural, but of a spiritual kind — must first be excited; the man then listens attentively, when mention is made of a deliverer. The work of redemption begins with the feelings of sorrow, wretchedness, and distress, and the law is well adapted to produce this effect.
This is represented to us in the person of Pharaoh. He destroyed the happiness which the children of Israel had previously enjoyed in his territory, and in the pleasant province of Goshen. He made them miserable; and by this very means, excited in them an ardent desire to be delivered from his thraldom. He first made heavy demands upon them, compelling them daily to furnish a certain number of bricks, which if not delivered in full tale, brought upon them severe treatment from their taskmasters. At length they were so harshly dealt with, that it was impossible for them to furnish the requisite quantity, since the materials were not afforded them, and yet the fidl number was demanded. On bringing their complaint before Pharaoh, they were received ve’ry ungraciously, and reviled as idle people. “Ye are idle — ye are idle!” was the sole reply; and thus their distress and anxiety rose to its height.
Mankind all wish to be saved by their own doino-s, and know of no other way. They excuse their short comings on the score of human weakness, and will not admit that the law requires a perfect obedience. Those who go a step further, lead a virtuous life, really do much good, and possess many amiable qualities, and thus are fully persuaded that they cannot fail to be saved. The law causes them no anxiety and distress, and it fares with them as with the children of Israel, before taskmasters were set over them. They lived very contentedly, and had no desire for the promised land. But Paul speaks of a period of his inward life, in which “the law came;” and it comes to every awakened soul, as a task and schoolmaster. The question, “what must I do to be saved?” becomes all-important to him. He now resolves in earnest to amend his life, and seeks to carry his purpose into effect. For this purpose, he adds prayer for the divine assistance, and is confident that the Lord will grant him success in his endeavours. But with all his efforts, he finds it is like attempting to repair an old house, which, the further the work is proceeded with, proves to be only the more ruinous, so that, after all, it must be entirely pulled down, and a new one erected. The wide extent of the commandments and their spiritual nature, become increasingly apparent to such individuals; they see with Paul, that desire itself is sin, and at length make the painful discovery, that sin has still possession of them. They then feel as the children of Israel did, when straw for their bricks was no lono-er furnished them — that is, they are able to do less than before, and yet more is required of them. If they complain, a voice tells them they are idle, they are not sufficiently sincere and in earnest, they are deficient in prayer and faith. They seek to do all the work themselves, and if they fail in any part, they are bitterly reproved. Their consciences torment them, the holiness and righteousness of God affright them, the threatenings of a broken law terrify them, so that they know not what to do, especially since their best resolutions are devoid of power to give their hearts a durable bias to that which is good. They now resemble the children of Israel in their distress, and thus they are prepared for the reception of the gospel.
Pharaoh intended nothing less than Israel’s entire destruction. Thus the law also announces its threatenings, its curses, and eternal perdition to those who disobey it. Nor is it possible to satisfy it. Its requirements extend to infinity, and the individual, at length, entirely despairs of ever fulfilling them. In like manner, the Israelites, when they could endure the hard bondage no longer, were by this very means rendered susceptible of deliverance. Egypt’s enjoyments were entirely embittered to them; but the oppression they suffered, rendered their deliverance the more glo-. rious to them.
They were delivered, and that, too, by the outstretched arm of God. They departed out of Egypt before the eyes of the Egyptians, who were so occupied in burying their dead, that no man hindered them. Their first halt was made at Rameses. How remarkable the name! It signifies a dissolving of evil, and the thunder of joy. And is not this in accordance with experience? Does not joyful exultation arise from the removal of evil? And how great must have been the joy of the children of Israel, how audible even in the distance, on seeing themselves really delivered from the hand of Pharaoh, and all his tyranny! If, when subsequently delivered from Babylon, they were like those that dream, and their mouth was filled with laughter, and their tongue with singing, how will it eventually be with the weary warrior, when released from this earthly scene of conflict, for ever released, and introduced into everduring repose! Will not the place at which he first arrives, be called Rameses, the loud utterance of joy? But something of a similar nature occurs even here, especially when the agonizing soul, after no longer seeing any outlet, and thinking deliverance impossible — after renouncing all idea of ever enjoying one more happy hour on earth, and being dispirited and almost in despair, on being sought to be encouraged by others, and on seeing others joyful and happy — when such an individual all at once is called from darkness to light in the Lord, and enabled to show forth his virtues and his praise — then Rameses appears, and songs and acclamations of joy resound. Such a one is then scarcely able to give utterance to all his joy, and thankfulness, and love; he not only forgets all that he has endured, but would willingly have endured ten times as much, and ten times as long. His ardour, gratitude, and the love of Christ, constrain him to devote himself irrevocably to Christ and his service, whatever it may cost him. In such a state of mind he exclaims, “I have sworn, and will perform it, that I will keep thy statutes!” He then calls upon others,
B 3 saying, “Come and hear, all ye that fear the Lord, and I will declare what he hath dune for my soul!” “Bless the Lord, O my soul, and all that is within me, bless his holy name! Bless the Lord, O my soul, and forget not all his benefits. Who forgiveth all thine iniquities, who healeth all thy diseases, who redeemeth thy life from destruction, and crowneth thee with loving-kindness and with tender mercy!” “Not by works of righteousness which we have done, but by his mercy he saved us, through the washing of regeneration and the renewing of the Holy Spirit,”
Now, all at once, the beautiful fruits of the Spirit appear in the individual in all their loveliness, even as in spring, after a genial shower, the earth suddenly puts off her wintry garb, and decks herself with the festive robe of spring. Sin, a wounded conscience, fear, and doubt, are fled, and in their place, blooms the kingdom of God in the soul — righteousness, peace, and joy in the Holy Ghost. All this is something entirely new to the distressed soul, and is something of that which has never entered into the heart of the natural man, and which God has prepared for them that love him. No wonder if the man breaks out into exclamations of joy in such a manner as to be often unable to keep them to himself, but feels constrained to communicate them to others, although it may be said of such, “These men are full of sweet wine.” No wonder, also, if he now makes the greatest promises, and thinks himself able to keep them. He regards no sufferings too grievous; but his Lord, who hath loved him and given himself for him, may lay upon him whatever he pleases; no self-denial, no sacrifice, no duty, seems now too hard for him; for his grateful love knows no bounds. In particular, he is now resolved continually to cherish an unlimited confidence in Jesus, to which he is invited by every page of Scripture, which now becomes so astonishingly clear to him, that it shines upon his path like the star in the east to the magi, and points him to Jesus, without any other guide. However, he who has been at Rameses, knows how joyfully he felt there. No earthly joy is comparable to it, and every one ought reasonably to go and sell all that he hath, in order to purchase this pearl, which enriches more than any other treasure, and adorns more than any other jewel.
This was the first encampment, and the penitent soul is wont to receive such a hearty welcome into the kingdom of Jesus Christ, as is typified by the festivities celebrated on the return of the prodigal son, the joy at finding again the lost sheep, and the piece of silver, respecting which, Jesus speaks in Luke xv. Certainly this joy is not in every instance equally great, even as the work of repentance is not equally painful, and the one is generally regulated by the other. Every one, however, receives some refreshing and gracious communications, which remain ever memorable to him.
Hence it is no wonder, that the second encampment is called Succoth, that is, tents or tabernacles; for such is also the case in the spiritual route of the children of God. This appellation reminds us of the expectations, desires, and hopes of those who are thus refreshed and exhilarated; they think it will always continue so. The grounds of their faith appear so certain and evident to them, that they find it difficult to conceive how they should ever feel otherwise. The
hi single passage, “It is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners,” is of itself ground and basis sufficient for their faith. Thus they think, and appear to come to a very correct conclusion. Hence they say with David, “I shall never be moved;” and with Peter on the mount of transfiguration, “Lord, it is good to be here!” thus making known their wishes to remain there, at least for a season, if not for ever.
But the word Succoth, or tabernacles, signifies also something moveable and unsettled. Tabernacles are not houses designed to exist for a long period, but, like tents, require only poles, cords, and curtains; and they are soon erected, but may as easily be taken down and transported elsewhere.
Not only in this lower world are earthly things very mutable, but also the communications of grace. The Scriptures speak of evening and morning in a spiritual sense; of verdant pastures and dark vallies. We dwell in Succoth, in tabernacles, and ought not to think it strange, in a religious point of view, if frequent changes are experienced. Let it suffice us, that the mercy of the Lord endureth for ever, and his loving-kindness unto all generations.