Rephidim

“And they removed from Alush, and encamped at Rephidim, where was no water for the people to drink.”

The narrative is short but pleasing, which is related to us in Genesis viii. and ix. respecting the subsiding of the deluge. The ark at length rested on Mount Ararat, and the tops of the mountains again towered above the waters, which gradually subsided. Noah was now desirous of knowing what appearance the earth presented, and let fly a raven. This unclean bird, happy in having escaped from the ark, returned not again, since it found sufficient suitable food for itself — an emblem of all impure minds, whose desires seek satisfaction out of the sphere of religion, -and have no attachment to the heavenly Noah. He then sent forth a dove. It flew far about, but found no rest for the sole of its foot. It returned to the ark, and fluttered around it, till Noah compassionately stretched out his hand, and took it to him into the ark.

Noah received the dove into the ark. This the heavenly Noah also does completely, when he takes the believing soul through death to himself in heaven, where it rests from its labours But even here below, he occasionally manifests himself thus gracious to his people. Sometimes indeed, they are obliged to leave the ark, but their longing and desire is towards it, and they find no rest out of it. The wings they use are these desires and this longing, and Jesus comes to their aid by stretching out his hand, and taking them to him in the ark.

Thus there are pleasing resting places, even in the desert of this life, and of this kind was in some respects the tenth encampment of the children of Israel, on which we shall now make a few observations.

They removed from Alush, and encamped in Rephidim, where the people had no water to drink. If the two preceding stations offered little that was remarkable, so that we were obliged to adhere solely to the meaning of the words, for the purpose of deriving instruction and edification — the present contains so much of what is worthy of observation, that the whole of the seventeenth chapter of Exodus is filled with it; and the occurrences at Rephidim are frequently adverted to in Scripture.*

This station had three names; for it is also called Massa and Meribah. We will first mention something respecting this place of encampment, and then of that which occurred there.

We already know, that this tenth station inclined towards Canaan, and that the deviation from the direct road terminated, at Alush. Its locality was not disagreeable; since, first, it was something pleasant to

* Sec Psalms lxxviii. xcv. cv. 1 Cor. x. Heb. iii.

have left the wilderness of Sin, the thorny desert behind them. In religion there are single and particular temptations, which might torment Christians almost to death, and of which, with all their endeavours, they cannot rid themselves nor resign themselves to them, as if they were so ordered of Providence. Such a one then sees no way of escape, and thinks he shall never come forth from this thorny desert all his life, and believes that if he were once delivered from it, every thing else would be a trifle to him. And lo! he at length escapes from it, and cannot recall to mind without horror, what befell him in Dophkah and Alush.

It was, secondly, a valley surrounded by hills. Vallies, indeed, are not without their difficulties, both in descending and ascending. Scripture as weW as experience tells us of a vale of tears — yea, and of the valley of the shadow of death — appellations, which excite nothing but apprehension. There is also a valley of humility, and he who understands how to walk in it, takes pretty equal steps. Into this vale every one must enter, who travels to Canaan. He becomes humble, and the longer the more so, and to such the Lord gives grace. True humility arises from a thorough conviction of our nothingness and sinfulness. It is by no means any thing assumed or external, but something real; so that a truly humble man does not regard himself as humble, and knows not how to think otherwise of himself than very meanly. Nay, the really humble man regards himself as nothing — even as we all are in reality, until the Lord graciously makes something of us — and is well satisfied to be so. But acting and speaking humbly do not constitute the matter, and such hypocritically humble people would probably be not a little vexed if they were told, that they had no reason to think otherwise than meanly of themselves.

As long as Christ is not become all to us, as for instance when he says, “without me ye can do nothing” — as long as we cannot say with Paul, “I am the chief of sinners, I am an untimely birth, a fool, and nothing” — we have no reason to regard ourselves as humble. Nor will it scarcely ever be the case, that a person becomes humble, until he has been beaten at Dophkah, and kneaded and trodden upon at Alush. The man must come down from the height of his own knowledge, ability, and self-love, into the poor-house, where he must depend upon gifts for his whole subsistence, receiving sometimes sparingly, at others abundantly, and sometimes be content with bread and water, or even be obliged to hunger and thirst a little, or perhaps experience some harsh treatment, according as it may please the prudent overseer of heavenly blessings. Let us therefore all become more vile in our own eyes. Let us regard ourselves as still greater, more abominable and worthless sinners than before; and for this we have very great reason; let us no longer regard our errors as such trifling matters, and skip over them so easily as many are inclined to do; let us learn and believe more thoroughly, that out of Christ we understand nothing and can do nothing, and more thoroughly learn to.believe, that his offering alone renders us acceptable.

Rephidim was, thirdly, a very pleasant valley; or, at least, is so at present. Persons whophave travelled in that country, assert, that there is a convent there, the solitary inhabitants of which possess very beautiful gardens, and that palm-trees were particularly numerous there, whose refreshing- fruil in the midst of a horrible wilderness must have been the more welcome to travellers, the less they expected to meet with it. What an agreeable surprise must this have been to the children of Israel, to find here a second Elim! David sings, “Thou preparest a table for me in the presence of mine enemies.” The followers of Christ do not always enjoy abundance, neither are they always scantily supplied. And even as it is in temporal things, so likewise in those that are spiritual. Read the Psalms, and observe how widely different are their contents. One Psalm utters the voice of mourning and lamentation, in such a manner as to render it dubious whether the Psalmist would ever recover a cheerful tone. He wrestles with God, seeks to encourage himself, begs and prays, and urges God to awake, as if he had fallen asleep; and to arise, as if he were sitting idle. Another exults and rejoices as if every thing were overcome, boasts of the Psalmist’s innocence, piety, and righteousness, as if they were spotless, so that one would be induced to think, he would never be moved, so firmly does his mountain stand, through the Lord’s good pleasure. And this is also the history of individual Christians. The Lord often prevents us with his goodness before we are aware. The contrite heart often finds in the midst of the desert, a Rephidim, a pleasure-ground, and refreshing fruits, and is unexpectedly comforted in the most pleasing manner, whilst still believing himself very far from any consolation.

This valley had several names. First, it was called Rephidim. This word is translated in more ways than one. Its primary meaning is a resting place, or couch

H of repose — a desirable thing for a weary traveller, if the spot on which he rests is only of the right kind. Jesus offers the true resting place to the weary and heavy laden, when he exclaims, “Come unto me, and I will give you rest; take my yoke upon you, for my yoke is easy and my burden light!” It is reserved for him alone to bestow upon us the invaluable blessing of real rest of soul, which arises from the perfect satisfaction of every desire, and which is to be found in him alone. He that drinks of the water of visible and sensible enjoyments will thirst again. And this has not merely reference to the present inferior state of existence, but with respect to the future also; the individual deceives himself, who founds his hopes for the latter, on that which he himself is, knows, has, or is able to perform — all which is nothing but sand, and unfit to serve as a foundation. If any one is trusting to his own heart, the Scriptures declare such a one to be a fool, and blind; not knowing that he is poor, and wretched, and miserable, and blind, and naked. Some seek to tranquillize themselves with the mercy of God, which is certainly an important ground of consolation. But is it not shaken by the consideration, that God is equally as undeniably righteous and holy, as merciful and gracious, and that he threatens us, as well as speaks kindly to us? The assurances we may have received of divine grace, really imparted, and the forgiveness of sins, are something very precious; but they afford as little permanent solace as other occasional consolations and pleasing emotions, although it is certainly said, “Forget not all his benefits.” But whoever became a partaker of these through grace, and yet was ignorant that the most impressive assurances

k may be again so obscured and contested, that they appear to the soul like a dream and a delusion, or at least, are incapable of fully satisfying the mind, although the individual may derive a certain degree of courage to persevere in the ways of the Lord from the recollection of them?

True rest is solely to be found in the precious name of Jesus; in that which he is in himself, which he is to ‘us, and what he has done and still does for such wretched creatures as we. In particular, it is his eternally valid sacrifice on the cross, by which he has for ever perfected them that are sanctified, that presents a complete ground of consolation, even for the poorest sinner. He is made of God unto us wisdom and righteousness, sanctification and redemption. And is not every thing included in this, which is needful and salutary for us? And is it not something extremely desirable, that all is contained in one, and that we do not need therefore to seek for one thing here and another there, but meet with it all combined in one?

As soon as the Holy Spirit opens the eyes of the blind to see this, and the ears of the deaf to hear it, they find themselves as in a pleasant vale, or on a downy couch, on which they can lie down, refresh their weary limbs, and sleep in. peace, even if, according to the third Psalm, tens of thousands should set themselves against them. This is a sleep, in which the heart waketh, and from which the Beloved will not have the soul awakened. All the powers of the soul are then lulled into a pleasing serenity. The heart is no longer like a troubled sea, but like a placid mirror, in which the sky reflects itself. Anxious cares have been compelled to flee, and are cast upon him who so

h2 faithfully and pastorally cares for us. The mdividual no longer needs to look with apprehension at himself, but has blissfully lost sight of himself, whilst looking imto Jesus, the author and finisher of his faith; and has no occasion to be disturbed any longer about himself, as previously, without accomplishing any thing more by it than wearying himself more and more in the multitude of his ways. He need do nothing himself, but only enjoy the fruit of that which He procured for us, who long ago pleaded our cause successfully before the judgment seat. His commandments are no longer grievous to such an individual, and whilst learning of him, he finds him meek and lowly in heart, his yoke easy, and his burden light. The six long working days have then elapsed, and the Sabbath morning dawns of which it is said, “In it ye shall do no work, but learn that I am the Lord that sanctifieth you.” The Lord then girds himself, and proves that he is not come to be ministered unto, but to minister, and acts as a shepherd, who leads his sheep into green pastures, and by the still waters.

Ah, who does not heartily rejoice, that the poor Israelites have at length reached such a pleasant valley as that of Rephidim! Doubtless, they did not pass through the wilderness of Sin, without tearing their shoes and clothes, and lacerating their hands and feet. Repose therefore a while here. Eat, O friends! and drink, yea drink abundantly, O beloved! Delight yourselves with them, ye weary and exhausted pilgrims. A little further up-hill, and soon your toils will terminate. A Sabbath succeeds such days of labour, and repose after fatigue, which is so much the more refreshing, the longer and more painful was the latter. “Cast not away your confidence, which hath great recompense of reward.” Jesus is the true Noah and gives us rest; lie will at length put forth his hand, and take the fluttering dove, which found no rest for the sole of her foot, to him into the ark.

But Rephidim may be also translated, slack hands, and their cure. Slack hands are such, as being tired of working, throw it aside and give it up. So the Israelites were tired of the journey, and vexed at having suffered themselves to be led out of Egypt. When the Scriptures exhort us to strengthen the weak hands, and confirm the feeble knees, it presupposes that such a temptation may befall a Christian. A despondency may seize upon him in such a manner, as to cause him to think of giving up all, because it appears to be in vain. A person may in the same manner imagine he might as well cease to pray, since it is all unavailing; and weary of the conflict, he is ready to throw away his weapons. This despondency is an evil thing, and hence it is expressly enjoined, to say to them that are of a fearful heart, “be strong!” ‘* Ye have need of patience, that after having done the will of God, ye may receive the promise.” We must learn unweariedly to wait for the Lord and his aid, and though it tarry, still it is said, “Wait for him, for the Lord will surely come, and will not tarry.” We must always prepare ourselves anew for the conflict, and redouble our courage at every obstacle.

But it is pleasing that Rephidim not only means weak hands, but may also have reference to their cure. They are healed, when the Holy Spirit vouchsafes to the soul his powerful influences, and comforts the individual, who then runs in the way of his commandments. Renewed strength is promised to them that wait upon the Lord, and he is represented as one who giveth power to the weak, and to such as have no might. When the spirit again obtains a sight of all we possess in Christ, faith is again invigorated. It is much to be lamented, though not of unfrequent occurrence, when Christians are deserving of the same reproach as the Galatians, “Ye did run well, who hath hindered you?” and when Jesus also complains, “Thou hast left thy first love,” and adds, ‘’remember from whence thou art fallen, and repent, and do thy first works.” It is grievous to see Christians gradually ensnared and entangled in worldly affairs and pursuits, so that any considerable difference is scarcely perceptible between them and such as are entirely men of the world. Such individuals have every reason strongly to doubt whether a genuine work of grace was ever begun in them, and whether it would not be much more advisable for them seriously to seek the grace of the first repentance, instead of solacing themselves with the perseverance of the saints, and earnestly to work out their salvation, instead of imagining that Jesus has accomplished it for them, and thus spend their lives in such an inanimate manner, which is a gross mistake and abuse of divine grace. If our knowledge be what it ought, it will make us, that we shall be neither barren nor unfruitful, but manifest its powerful operation in us: Those that mourn over their barrenness and unfruitfulness, and are urged by it to take refuge with the Lord arid in the means of grace, are of a different class, and must not be confounded with the former. Let them remember Moses, whose hands were held up by Aaron and Hur, when they grew weary, and the promise “I will pour water upon him that is thirsty, arid floods upon the dry ground.”

The conduct of the children of Israel caused two disgraceful epithets to be given to Rephidim — Massa and Meribah, which signify temptation and contention. The poor people had just escaped from the thorny desert, and were probably very glad of it. But now they were in want of something which was indispensable, and that was water. Rephidim could not, therefore, have been at that time the pleasant spot which modern travellers describe it to be; or else it first became so in consequence of the smitten rock. They were in want of water, and yet their route was beyond all doubt not their own choosing, but the Lord’s express arranging; notwithstanding which they suffered such a privation! Have you ever felt the want of it when thirsty? I do not mean natural water, of which we are not so easily deprived, but spiritual water. Or is this as strans-e a thine to you as it was to the Samaritan woman? David thirsted after God, as the hart for the water brooks. His soul was once in such a state of spiritual drought, that it was like a dry land in the heat of summer. We find the prophet speaking of the needy, who seek water and find none, and whose tongue faileth for thirst. But the Lord says, “I will hear them, I, the God of Israel, will not forsake them.” However, the children of Israel were destitute of that water which is requisite for the life of the body, as is the water of the Holy Spirit for spiritual and eternal life. But why did God suffer them thus to want, and to feel it in such a sensible manner? Because he is a God doing wonders, who sometimes leads his people in one way, and sometimes in another — because they were ag-aiii to be thoroughly convinced how indescribably needful he was to them, and how dependant they were upon him — because they were to despair the more deeply of themselves and of every other creature, and place their hopes more exclusively in him — because they were to be excited to call upon God as out of a deep abyss — because they were to perceive how God could act with them if he pleased, and therefore learn to fear him — and also because an opportunity mig;ht be afforded him of gloriously delivering them, and of manifesting himself in his marvellous excellency. These were doubtless some of the objects designed by the Lord in his providence on this occasion.

But how did the people conduct themselves in their distress? Very improperly, and the evil human heart showed itself in its perverseness; so that we may see in them, of what we ourselves are capable, if the good Spirit of God does not lead us in a plain path. They contended with Moses. They reproached him for the great act of kindness he had shown them in serving as the divine instrument of their deliverance from Egyptian bondage, and told him he ought rather to have left them there, than have plunged them into such distress as was more painful to them than all Egyptian oppression. Filled with wrath, they demand of him an impossibility: he must give them water. But what can Moses — what can the law give to a languishing soul? How vainly does the latter apply to one that has not a single commandment that can quicken! And yet we always first of all apply to him, who nevertheless points out a prophet, whose shoe’s latchet he is not worthy to unloose. Ah, how easily do we forsake the fountain of living waters, and turn to the broken cisterns, that can hold no water! They, at the same time, demanded water of him with such anger and violence, that they appeared as if they would stone him if he did not immediately comply with their request. Thus man becomes like a savage beast, -when his passions once awake.

They were not, however, content with murmuring against Moses, but they even outraged God himself, by saying, “Is God with us or not?” This inquiry was not made from trouble of heart, like the question put by Gideon, “If the Lord be with us, why has all this happened to us?” nor because they felt a dejecting doubt upon the subject, whether he was with them, or whether they had not caused him to turn from them by their sins. Of this they had no idea. On the contrary, they were full of their own righteousness, and thought God was bound to help them, but was perhaps unable. Thus their descendants required a sign from heaven — not as if Jesus were able to give them one, but rather that they might have an additional pretence for their unbelief. And there is much of this defying of God amongst men. They require that he should accommodate himself to their views and wishes; if not, they think themselves justified in not troubling themselves about him, and mock at prayer ‘and confidence in him, as if there were no God. First acknowledge your sin and unworthiness, and then learn to cry unto God from the depths of your wretchedness, and he will in due time make it apparent, that he is a very present help in trouble.

Thus lamentably, sinfully, and culpably, did the people act. And thus acts, generally speaking, the natural man. Moses alone conducted himself, in this trying season, as became a Christian, Meekly and patiently he listened to the insults of the people, nor gave way to anger. He did not despair of divine assistance in this extremity, from which he saw no natural means of deliverance. He had the confidence in God that he was able to help in this time of need, and would help according to his great goodness, notwithstanding the people were unworthy of it. He elevated his looks beyond the things that are seen, and adhered to him who is invisible as if he saw him. He turned with his whole burden unto the Lord, and besought his aid. He cried to the Lord, it is said, to intimate the urgency and fervency of his prayer.

This was as it ought to be. If any one is in distress, let him do so likewise. Where else are we, spiritually, but in a desert? And what do we require more than the water which flows from the rock, Christ; by which the desert is transmuted into a Rephidim and a garden; but without which, it bears only such thorns as those we perceive in the Jews, and in ourselves. For this water let us cry with Moses,

The Lord sent aid; the nature of which we will consider in the sequel. God is the refuge of his people, and has pity upon his heritage. “Thou sendest a gracious rain, whereby thou refreshest thine inheritance when it is weary.”