Encampment in Dophkah
“And they took their journey out of the wilderness of Sin, and encamped in Dophkah.”
Although our meditations on several passages in the history of the wanderings of Israel through the wilderness, are restricted to a single word, and that in a strange, and, to most readers, an unknown language, yet this is but of little consequence. The word, Jesus, is also a foreign word; and yet how much does this single word contain, and how wise and learned is he who understands it! In the language of Scripture, every name has its signification, which is not always the case in our own language, although it may be occasionally. In the Hebrew it is diHerenf, and names were frequently intentionally applied to persons and places, for the sake of their signification. Thus Eve means, the living one, and Adam called her so, because she was destined to be the mother of all living, and especially of the seed of the woman, who is the source of all life. In joyful expectation of the certain fulfilment of the divine promise, she called her first-born son, Cain, from a word which implies gotten, and exclaimed, “I have gotten him!” On proving, by his wickedness, that he has neither the woman’s seed itself, nor its progenitor, she manifested her faith, after Cain had slain Abel, by calling her third son Seth, which means placed; because he was placed in the stead of his two brothers. We do not indeed find that the name Methuselah, which signifies a sending forth of death, was intentionally given him; however, he seems to have received this name, not in a mere casual and arbitrary manner, since he died in the same year, in which the deluge: burst forth as a sending forth of death. Noah’s name was intentional; it means comfort and rest: for his parents said at his birth, “The same shall comfort us in all our toil and labour upon earth, which the Lord hath cursed;” and hence they gave him that name. God himself altered the names of Abram and Sarah, without, however, changing their signification; but he interwove a letter of the name of Jehovah with theirs, which was a great and honourable distinction. Thus God commanded Moses to call his successor, Joshua, Jehoschua, thus giving him a syllable of his own most revered name. That Melchizedeck was not accidentally so called, and that the place where he reigned was not casually termed Salem, is evident from the remarkable inferences which the author of the Epistle to the Hebrews deduces from the meaning of these two names. Sarah called her son, Isaac, which signifies laughter; because both she and Abraham had laughed on his account — he in faith, and she from unbelief. His children received their names from a natural cause; for one was called Esau, because he was rough and hairy; and the other Jacob, because he took his twin
ENCAMPMENT IN DOPHKAH. J I /
brother by the heel at his birth. God himself called the latter Israel, a prince of God, because he had struggled both with God and man, and had overcome. He himself called a place Bethel, or the House of God, where he had the dream of the heavenly ladder; another, Mahanaim, because there two hosts of angels niet him; and a third, Peniel, the face of God; for, said he, “1 have seen God face to face.” How remarkable did the name of Hagar appear to the apostle Paul, in its Arabic signification, and what mysteries he found in it! (Gal. iv.) In Genesis xxix. and xxx. we read how intentionally the different names were given to Jacob’s twelve sons! Rachel called her youngest son, of whose birth she died, Benoni, or son of pain; but Jacob altered it to Benjamin, the true or dearest son. Pharaoh called Joseph, Zaphnat Paneah, or the father of the country, because Egypt had been saved from ruin by his wisdom. Why did his daughter call the child she drew out of the water, Moses, but on that very account, which she also mentioned as the reason of her pivino; him this name? Moses had also excellent reasons for calling one of his sons Gerson, stranger; the other Eleazer, the help of God; and he himself says, that he called the former so because he was compelled to be a stranger in a strange land. And you know how estimable the Apostle regards it in the patriarchs, that they thus termed themselves strangers, and thereby manifested their faith, in tfhat they sought a better country in heaven, a city which hath foundations, whose builder and maker is God; hence God was not ashamed to be called their God. The latter he called so, as a living memorial of the divine deliverance, particularly from the hand of Pharaoh, that he might preserve it in grateful remembrance. Did not Samuel, whose own name indicates the circumstances of his birth, place a stone, and call it Ebenezer — help-stone — saying, “hitherto the Lord hath helped us?” Prudent Abigail alluded also to the meaning of her husband’s name, when she said, “he is justly called Nabal, that is, fool; for as his name is, so is he; Nabal is his name, and folly is with him.” Nathan called Solomon Jedijah, that is, the Lord’s favourite, and his real name, which corresponds with “Prince of Peace,” is very applicable as a type of the true Prince of Peace.
This long dissertation therefore proves that Hebrew names have their particular signification, and that the latter is frequently very remarkable; because not merely the saints, but frequently God himself, gavfe names for the sake of their signification. It is therefore very natural for an admirer of the Holy Scriptures, to trace out, if he possesses ability for that purpose, the significations, together with the intention of such appellations; and observe in them whatever may serve for his edification.
We now come to consider the eighth encampment of the Israelites, called Dophkah. Nothing remarkable occurred here, but every thing proceeded in its natural course. They did nothing, either particularly evil or good; nor did the Lord perform there any thing remarkable. Thus with respect to the church in general, longer and shorter periods occur, in which nothing particular takes place, and the same may be said of individuals and their undertakings. The Christian has his periods, ia which h.e receives no particular gracious communications, quickenings, enlightenings, or powerful impressions, and is equally free from particular trials and sufferings. His course is distinguished by nothing of a peculiar nature. His corruption is not excited, any more than the grace he possesses. The truths of the gospel are not indifferent to him, nor do they produce any particular effect upon him. He reads, prays, and hears; but not with the same animation as at other times; and if he observes that this is the case with him, though it may trouble him, yet he is obliged to wait.
The same is the case with some of those things which are undertaken for the glory of God, and which seem for a time to be in a state of stagnation. The gospel is preached, it is true; but its effects are seldom manifested. New awakenings rarely occur, and the converts themselves do not seem to make the progress they ought. Nothing of moment occurs out of the sphere of the christian church. The reports from those who labour amono-st Jews and heathens contain nothing encouraging. The hopes entertained, are not confirmed; and we are compelled to trust, that the future will afford us that which the present denies us. Much may be talked about, but there is little fruit or substance. They are encamped in Dophkah, and this is really almost all that can be said with truth, however much we might wish it otherwise.
This encampment lay still further to the right of the direct road to Canaan, and removed still further from it, so that it seemed that they were travelling any where, rather than to Canaan. The same thing also frequently occurs in the guidance of the children of God. Their path seems to them to go quite contrary to their conceptions, and if they had had the ordering of it, it would have been very different. It is however very lamentable, so ENCAMPMENT IN DOPHKAH.
when men really remove further and further from truth and godliness, and at the same time from God and the heavenly Canaan. Such was formerly the case, when the doctrines that were taught, gradually degenerated into superstition; in the* place of which, infidelity, which is still worse, has by degrees appeared. How manv, in younger years, have seemed to be not far from the kingdom of God, have experienced many convictions and good emotions, and formed many laudable resolutions, who, in the sequel, turned their backs upon it! But even those, who seek to work out their salvation with all earnestness, may seem to themselves to go backward, rather than forward, and to remove further from the object they have in view, instead of approaching nearer to it, and think that all their efforts are in vain. This is a cause of great grief to them. But in the kingdom of Christ, that which seems to be a retrograde movement, may be a real advance, and decrease may be increase. For a decrease of confidence in ourselves, is an increase, or at least a means of promoting it; since it serves to bring us off from our own natural basis, and to establish us on the only true foundation. And this grounding and settling, is as necessary as the being perfected.
Therefore, since we are informed of nothing remarkable having occurred at Dophkah, either on the part of God or his people — we must keep to the literal signification of the name of the place. Let us first apprehend it passively; the meaning of the name of this encampment implies, that they were beaten and rendered pliant. We need not here imagine to ourselves weapons and hostile nations, who fought against them; for from these they at present enjoyed repose. But it continues true, that “through much tribulation we must enter into the kingdom of God.” Be not too secure in Elim, for a Dophkah will follow. Neither be too desponding at Dophkah, for a Rephidim, a couch of rest, succeeds. He that runs forward without chastisement, and does as he pleases, does not belong to the people of God; for the latter have their Dophkahs, where they are chastised. This indeed presupposes previous misconduct, which is to be removed by the correction of the Father, that we may become partakers of his holiness. The children of Israel had doubtless given occasion enough for this. They had probably paid little regard to the great, manifold, wonderful, and divine benefits, deliverances, and assistance they had received; and perhaps showed little gratitude for them. They therefore received deserved correction. Nor must we imagine, that we deserve it less than they. For us, indeed, no Red Sea has been divided, no manna rained from heaven. But is not Christ, in his sufferings and triumph, visibly set before us, and the great love of God held up to our view? Yet what effect has it produced? On the whole, nothing more than the sight of the Red Sea, on whose shores the children of Israel beheld the corpses of their overwhelmed foes. But we ought reasonably to grieve at being so little affected by the sufferings which we have caused Christ. And how much naughtiness is there still in us, which must be laid aside, and to which the chastisements we receive ought to induce us! Of a truth, Dophkah is a needful and useful encampment; however far off, Canaan may there appear to us, and however much the stripes we may there receive may pain us. Our corrupt na-G tures ought not to be otherwise dealt with, but must, like the vine, be kept continually under the knife. The Lord has various kinds of rods. He can visit us with bodily sufferings, cause us to suffer temporal loss, excite others, and even Satan himself against us; he can make texts and passages of Scripture serve as pointed thorns to us, against which we shall find it hard to kick; he can also let us feel his displeasure in our consciences in such a manner, as to pain us like poisoned arrows. Nay, our own thoughts, desires, and apprehensions may become painful scourges to us.
When encamped at Dophkah, we must endure these strokes, and not withdraw ourselves from them. Did not even Jesus frequently inflict severe stripes upon his disciples, without using any outward flagellation, nor even spare his own mother? For when at Cana, he aid to her, “woman, what have 1 to do with thee? my hour is not yet come.” How was Paul buffeted even by a messenger of Satan, without taking into account all his other inward and outward afflictions? Who then ought to act in an unruly manner, when his station is appointed at Dophkah, and not take it to heart when it is said, “thy iniquity is the cause of thy being thus reproved, and thy disobedience, that thou art thus corrected?”
Dophkah also signifies knocking, as applicable to hard substances, in order to render them pliable. Our hearts are termed stony, and are therefore represented as something hard and refractory. But they must be rendered pliant, flexible, and soft like wax, which is effected by divine grace. The latter, however, employs a variety of means for this purpose, both at the beginning, and in the sequel, the chief of which are, the law and the gospel. The law indeed does not soften the heart; but it discovers its hardness and its sins, and thus compels it to lay aside its presumption, and the ideas of its own strength and righteousness. The more clearly any one perceives the sublimity of holiness demanded by the law, so much the less of it does he find in himself, and therefore is the more compelled to seek it in Christ. The law occasions anxiety, terror, inability, and distress, rather than a softened heart; but it also causes the sinner, who had been previously careless, sunk in sin and worldly mindedness, and in the vain idea of his own strength and righteousness, eagerly to listen when Christ is spoken of, who was before so indifferent to him. But when the Holy Spirit preaches the gospel to such a poor sinner — how God in Christ is a God of all grace, with whom is plenteous redemption; how Christ is our righteousness, and how we are complete in him, so that he can apply this to his own person — he then softens, and his heart melts like wax, and the love of Christ begins to constrain him. But the depravity of the human heart does not let it be long before the deluded individual thinks he has already attained. He is then obliged again to encamp at Dophkah, where he is chastised, and feels compelled to condescend to men of low estate, and becomes like a solitary sparrow on the house-top, and like a pelican in the wilderness.
But Dophkah also means being cast or thrown, as it were, to and fro. Thus there are seasons, in which the individual’s state appears so strange to him, that he cannot comprehend it, and his doubts of its correctness distress his mind, which becomes like an agitated sea.
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1^4 ENCAMPMENT IN DOPMKAH,
When the disciples were sifted and scattered every one; to bis own, they were thus thrown hither and thithery being tossed with tempest and not comforted.
Having thus considered the word Dophkah in its passive signification, we will now make a few observations with reference to its active meaning.
And we are first reminded by it of the words of Christ, “Behold I stand at the door and knock.” This knocking, though not in itself converting grace, is yet something, which may for a long time precede real conversion, although the latter does not always follow it. These knockings are something general, and serve at least to divest the sinner of all excuse, so that it may be justly said of him, “he would not.” They consist in a conviction of the mind of an individual, that he cannot possibly be saved, if he continues ids present course, but that he must commence a different mode of life. He also probably feels himself called upon to listen to the preaching of the word, to read the Bible, pray, and receive the sacrament; he becomes uneasy and distressed; he also occasionally feels pleasure at the idea of becoming a Christian having his sins forgiven, and knowing that they are so. And certainly, the most of those who dwell in parts vphere an abundance and variety of the means of grace exist, will have experienced such knockings as these. Providential occurrences, sicknesses,- the death of friends, and the like, are all calculated to impress the mind in such a manner, as to excite the individual to seriousness and reflection.
He ought, then, to give heedp and consider in this his day, the things that belong to his peace. He must not treat such impressions in a light manner, or evcB seek to erase them by worldly amusements, but retire to solitude and prayer, and remember that it is Jesus who stands before the door, and desires admission into the heart. He ought therefore to strive to open the door, that Jesus may come in and keep a feast with him; and reflect that if he neglects this his day of grace, he lays new hindrances in the way of his salvation, grieves, nay, quenches the Holy Spirit, and suffers the devil to establish himself so much the more firmly in him. It is then time to work out his salvation with fear and trembling, to take the kingdom of heaven by violence, and to strive to enter in at the strait gate.
Happy is the man who duly attends to this knocking! Such a one acts in a similar manner, and knocks also, until the door is opened to him; he spares no prayers nor supplications, cries nor tears, but is resolved to pass through the strait gait, and enter upon the narrow way, whatever it may cost him. He knows that Jesus hears prayers and supplications, and therefore he is determined to importune and call upon him, until he opens the door of his mercy to him, and casts all his sins behind him.
This is the proper mode of acting; and then it seldom lasts long, before it is said to the soul thus knocking, “Behold, 1 have set before thee an open door, which no man shall shut.” But”, although this kind of knocking may belong more peculiarly to the beginning of conversion, yet, in the continuation of it, is every prayer and every sigh a repeated knocking, at one time more violently, at another more gently, — sometimes with impetuosity, and at other times with patience, until, at length, every door is opened, never to be closed again, and every barrier burst, never to be interposed any more.
Dophkah also signifies beating; and the people of God shall eventually beat down all their opponents with the sword of the Spirit. Thus David says, in the 118th Psalm, “In the name of the Lord will I destroy them;” and as one of our hymns well expresses it: —
“Though all the hosts of hell
Their baneful might oppose;
Thine arm their rage shall quell,
And scatter all my foes.
Beneath my feet thou tread’st them down,
And giv’st to me the conqueror’s crown.”
The soul can even so far appropriate to itself the words of the promise and the grace of Jesus Christ, as to say, with Paul, “Nay, in all these things, we are more than conquerors.” Unbelief is so completely overthrown by the passage, “It is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners,” that it dare not, for a long time, show itself again; and the individual shakes off sin, like the eagle the dust from its wings. The courage of a young lion dwells in his breast, and he rushes through every obstacle with the firm conviction that Christ is with him, and that more are they that are for him, than all that can be against him; he bursts forth as the day-break, before which the shadows flee away,” fair as the moon, clear as the sun, and terrible as an array with banners.*’
The Lord’s people are not always hurled about and shaken to and fro; but cast and throw in their turn, and are right in doing so. They cast all their care upon God, kndv/ing that he careth for them. If the law casts their sins against theni, they, in return.
oppose it with the superabundant atonement of Christ. If reason seeks to throw difficulties in their way, they resist it with the Lord’s faithful promises. Strong in the Lord, they cast far from them all their transgressions, with which they have transgressed, and renew themselves in the spirit of their- minds.
Thus the tables are often turned, on which account the church says, “Rejoice not against me, O rny enemy! when I fall 1 shall arise; when I sit in darkness, the Lord shall be a light unto me.” And however it may go with us, we will still rejoice, in the confidence that now is our salvation nearer than when we believed, and that all things shall work together for our good.
Happy are ye, who, by heartfelt repentance, have turned your backs upon Egypt! although you may not always be encamped in the pleasant groves of Elim, but even occasionally at Dophkah, yet you are marching towards Canaan. There your songs of praise shall everlastingly resound to Him who brought you safely through. He is gone up before us, and we shall break through after him. To him be the glory and the praise!