Removal to Etham
Remarkable is the description which the Lord Jesus gives of the qualities and privileges of those whom he calls his sheep, and towards whom he acts the part of a shepherd. He calls them sheep chiefly on account of their helplessness and defenceless nature, and because their welfare entirely depends on having a good shepherd. He calls them his in opposition to those of whom he had said, in the preceding verse, that they were not his. He calls them his, because he has purchased and redeemed them; and because he made them, and not they themselves — they are his people, and the sheep of his pasture. By nature no one is a sheep of Jesus Christ, nor can become so in his own strength. They are his workmanship, created anew in Christ Jesus.
Our Lord attributes two properties to them. The first is, that they hear his voice — that powerful voice which calls the dead to life; not in the outward ear, but by a power in the heart, which operates wonderfully there. They turn away their ears from the world, however it may allure or entice, either as it respects its maxims or its conduct. Hence their second quality is, that they follow Jesus. A sheep is naturally a very tractable creature, for althoagh it is not easily dragged along by a cord, and resists constraint, yet it does not require the latter, being naturally inclined to follow a leader, particularly when congregated’ together. They follow their shepherd whithersoever he goeth, nor would fire or water be able to restrain them.
The privileges enjoyed by the Lord’s flock are fourfold. He knows them; and on this every thing depends. Then all is well, however strangely they may appear to be led and guided. He gives them eternal life. What a present! He gives it — not they. He has merited, and he bestows it upon whom he will; and no one obtains it but those that seek it in his appointed way; no one can purchase it, for he vouchsafes it gratuitously. And they shall never perish; although it may appear as if this were sometimes the case, yet it never happens, however perilous may be their situation, and however piteously they may exclaim, “we perish!” And no one shall pluck them out of his hand. Many make the attempt — not only flesh and blood, and unbelief, and evil concupiscence, but still more dangerous foes — principalities and powers. But no one, says Jesus, shall succeed. He is stronger than all. Such is the case also with the people of God, whose history we now resume.
Numb, xxxiii. 6. “And they departed from Suceoth, and pitched In Etham, which is in the edeof the wilderness.”
Such is the name of the third encampment. Suceoth means tabernacles or tents; and when a number of these are together, they form a camp. The ancient
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people of God, therefore, formed a camp, and this is still the case with the church of God. It lies on the martial plain, ready for the fight. The Lord’s wonderful guidance began to manifest itself even at Succoth; for in removing thither, they already deviated from the direct and beaten path, which would have led them, through Philistia, in twelve or fourteen days to Canaan. Upon that road, they would have had no mountains to climb, no howling desert to traverse, and no sea would have opposed their progress — but at the same time no sea to have at once overwhelmed all their foes — no opportunity of becoming so well acquainted with God) in his goodness and faithfulness, and with themselves, in their naughtiness and depravity, nor would they have experienced so many remarkable manifestations of both. Certainly, had the choice been left to them, they would have selected the beaten path; but the Lord led them, and thus their course was often contrary to, and beyond reason.
Here you may make many an instructive remark. You know that there are two roads which lead to eternity — the one broad and beaten, but which leads to perdition — the other narrow, which is entered by a strait gate, which leads to life, and is found by few.
The Christian’s path ‘is mostly very different from what he either wished or anticipated. Had he had to mark it out — it would not have been so humiliating to nature, nor so glorifying to grace. In a short time, he would have been so strong, righteous, and wise in himself, that he would have needed no Christ, either as the door or the way. But the Lord’s thoughts are very different. He brings to nought that which is, that he may be all in all, and that no flesh may glory in his presence. The man gradually loses his own life, and with it all his own strength; and then it is, that he clings solely to grace. How great did the disciples wish to be; but how little did they become!
The way to Canaan is, generally speaking, a very different one to that which reason knows or anticipates. The Christian is dealt with according to the 32d Psalm, “/ will instruct thee, and teach thee in the way that thou shalt go.” Were a rational man to have seen the children of Israel removing from Rameses to Succoth, from thence to Etham, and afterwards to Pi-hahiroth, in order to go to Canaan — he would have been obliged to have regarded them as insane; for they deviated more and more from the high road. And are not true Christians — is not the doctrine of the gospel regarded as foolish by the wise of this world? O that all Christians, in their whole conduct and deportment, might prove themselves to be such as are not of this world, nor walk according to its maxims! Doctrines, which receive the approbation and applause of the world and the wise of this world, are certainly no evangelical doctrines; for the more they are so, the less are they commended, however acceptable may be the mode of their exhibition.
At Succoth, the children of Israel baked the dough, which they had brought with them out of Egypt, with their other provisions. They were not yet required to live solely by faith. But this stock was soon consumed, and whither were they then to look? At the commencement of the christian course, the individual is still generally able to do much, or at least believes that he is. Peter girded himself whilst young, and went whither he would; but afterwards he was obliged to
Stretch out his hands, and another girded him, and led him whither he would not. He was willing to die with Jesus, and thought himself strong enough to keep his promise. In the sequel, we do not find that he was bold enough to promise much; but hear him saying, “Be ye clothed with humility,’’ and “The God of all grace, who hath called us to his eternal glory by Christ Jesus, after ye have suffered awhile, stablish, strengthen, settle you.” Self-ability is gradually consumed and disappears, like the provisions brought by the children of Israel out of Egypt. To whom shall we then look? Christ himself informs us: “I am the vine, ye are the branches; he that abideth in me and I in him, the same bringeth forth much fruit; for without me, ye can do nothing.” O Israel, how wilt thou be compelled to live by faith, when once thou enterest into the wilderness, where there is not even water sufficient? Yet the Lord is with thee, and that is enough. And at length, when the question shall be put, “Have ye lacked any thing?” You will be constrained to reply, “Lord, never!” On marching out of Succoth, the Lord himself undertook to be their visible leader. They had already entered upon a frightful sandy desert, which was surrounded on both sides with lofty mountains. The Lord then moved on before them in the clgudy and fiery pillar, to show them the way, and also when they should pitch their tents, and when go forward. It was in the form of a lofty pillar. During the day, it extended itself over them like a thick cloud, and thus protected them against the intolerable heat. If they had to travel by night, it cast a brilliant light around. This escort was extremely needful to the Israelites in the terrific wilderness, in which there was no way, and even where it had been often trodden, the wind whirled the sand together in such a manner, that those who followed, were unable to distinguish the track of those that had preceded, every trace being immediately obliterated by the wind. When they had to rest in any particular place, the pillar of cloud stood still by day, and the pillar of fire by night. When they were to remove, it lifted itself up, and went before them. Thus they were escorted and guided during the whole of the period, by the Lord himself.
This pillar is a type of Christ. By his mediatorial righteousness, he protects the penitent sinner against the consuming fire of the divine holiness and justice, having atoned for us by his biood. What is more pleasing and refreshing in the sultry heat of summer than a cool shade? This is afforded the distressed conscience by Jesus’ wounds. Hence also it is said, in Isaiah xxv. 4, ‘* Thou art the strength of the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the rage of the tyrants is as a storm against the wall.”
It also represents him in his prophetic and kingly office; for as he teaches them, so he leads them and protects them from impending danger. This the Psalmist experienced. “The sun shall not smite thee by day, nor the moon by night” — neither real nor imaginary dangers shall injure them. “Thou wilt guide me by thy counsel,” says Asaph, ‘* and afterwards receive me to glory.” Now even as without him, we cannot do what we ought — neither ought we, without him, to wish to do what we are able. Our will ought to die, that his may live in us. At one time, the children of Israel went forward — at another, they rested; sometimes they travelled for days together — sometimes only for a few hours; at one time by day, at another by night. Occasionally they remained very long in a place — at other times only a short period — all according to the direction and movements of the cloudy pillar. The Lord alone is the best guide — no other can equal him. The various changes we experience under his leading, induce us at length to give up our hearts entirely to the Lord, and render us well satisfied with his ways.
The same pillar combined two qualities; it was both a cloud and a fire. This indicates the two natures in Christ, the divine and human, as well as his state of humiliation and exaltation. They had it continually before their eyes, and so ought we to look unto Jesus, “the author and finisher of our faith.” They were entirely ignorant of the way, and what way or means do we know, out of Christ, of being reconciled unto God, obtaining the righteousness which avails before him, of being redeemed from all unrighteousness, and enabled to serve him, without fear, all our lives long? How could we, without him, have a moment’s peace, seeing that our determined foes, the devil, the world, and our own flesh and blood, never cease to assail us? How should we ever see the light, if he did not shine upon those that sit in darkness and the shadow of death, to give the knowledge of salvation in the remission of sins, and to guide our .feet into the way of peace? We require the antitype as much as they did the type. Without him we know nothing: without him we have, and are, and can do nothing. Therefore, O Lord, abide with us, and guide us by thy counsel, since we know not the way!
The cloudy pillar directed the Israelites from Succoth to Etham. Here began the horrible desert, at the entrance of which it lay. Had they been permitted to direct their march according to human judgment, it would have been the most prudent to have proceeded to the left; for then they would have had nothing to do with the Red Sea. Moses had also probably become acquainted with that part of the country, whilst tending the flocks of Jethro. But they were obliged to travel directly towards the Red Sea. How wonderful! Is human knowledge and ability to be so entirely thrown aside, and nothing be left them but the Lord and faith in his name? Ah, things were to be still more deplorable — at least their poverty was to be still greater; for they still had provisions with them. But what are they to do, when all is consumed? No one can then help but God alone; and who is there who voluntarily places himself in such circumstances?
The signification of the word Etham, is remarkable; for it means ^eT^cc and sincere. We may regard this either as a requirement, or as a gift and attribute. Etham — perfection and security — regarded as a requirement, is something difficult; for setting aside perfection altogether, even sincerity is a great and difficult matter. But it is indispensably necessary; for God looks at the heart, and requireth truth in the inward parts. The heart of man is by nature deceitful above all things, and desperately wicked. Hence sincerity is a thing of primary importance to the souls that are seeking salvation; and they often scruple to ascribe to themselves this valuable and important attribute, and that with reason; for it does not so much depend upon the degree of penitential sorrow, nor on the
Strength and confidence of faith, on the extent of self-denial or the ardour of love — but upon their genuineness. Pure gold will stand the fiery test; hence the purity and not the quantity is to be regarded. Those who feel the importance of eternal things, are often not a little perplexed, when deficient in that testimony of the spirit, which bears witness that the spirit is truth. They then think, “True, I mourn over my sins; I have frequently been able to believe with joy that they are forgiven me, and that Christ is made unto me wisdom, righteousness, sanctification, and redemption; promises have often been impressed on my mind with peculiar loveliness and power, at which I felt great joy, and poured out my soul in praise and thanksgiving; I strive and pray against the sin that is within me; I endeavour to keep myself unspotted from the world, and desire to make progress in the path of life. Yes, 1 must confess, that I am poor in spirit, that I mourn, that 1 hunger and thirst after righteousness. But is all this of the right kind? is it so as it ought to be in the sight of God? — this is what causes me anxiety.” The state of the soul also may be occasionally so strange, and flesh and spirit strive against each other in such a manner, that the individual himself cannot understand it; and there are also spiritual seasons, in which, even as in spring, it snows and storms as if it were winter, until the sun breaks through.
Instances are perhaps rare of barefaced hypocrisy, in which the individual purposely assumes the mask of piety; but so much the more frequent is that subtle dissimulation by which the man himself is deceived more than others. Such persons suppose themselves good Chiistians, but are not so; they have the name that they live, and yet are dead; they say “we are rich and have need of nothing,” and know not that they are poor, and miserable, and wretched, and blind, and naked. It is therefore highly important to be upon our guard against self-deception, and to know, that He who at first made man upright, must also produce true sincerity in us, or we should never attain to it. It was on this account also, that the children of Israel were led about for so long a period, that they might learn to know that it was not from the natural sincerity of rheir own hearts, that they entered Canaan. And all Christians must let themselves be led into this department of self-knowledge, and become conscious that if they possess sincerity and uprightness of heart, they have it not from themselves.
The word Etham signifies also a ploughshare, with which the soil is turned up. The spiritual ploughshare is the living word of God, which, “divideth asunder the joints and the marrow, and is a discerner of the thoughts and intents of the heart;” by it, our hearts are broken up, and that which was concealed in them is brought to light. The individual has then reason to pray, at the sight of his inward impurities, ‘* Create in me a clean heart, O God! and renew a right spirit within me!” for true sincerity causes us to present ourselves before God as we really are, with all our nakedness and naughtiness, without justifying or excusing ourselves. Then, “if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all iniquity.”
Israel, encamped in Etham, is rooted in sincerity, and thus all is well.
Tham, Etham, also signifies perfect. The law requires a perfect obedience, and if our consciences are
k to be pacified by works, the latter must necessarily be perfect and conformable to the divine law. The natural man indeed is satisfied, if he has only in some measure fulfilled his duty. But the awakened individual, the further he advances under the guidance of the fiery and cloudy pillar, perceives the more clearly, that “by the works of the law, no flesh living can be justified.” Etham then truly manifests itself as a ploughshare. This causes labour and exertion, and the more pains the man takes, the more obviously does he discern his depravity, and the impossibility of obtaining his object in the way prescribed by the commandments, or of yielding the perfection they require, because not the smallest deficiency is permitted.
The gospel offers perfection — the perfection which is in Christ Jesus; for his people are “complete in him.” The sight of this astonishes the soul, so that Luther says, not improperly, “I know not whither to go with all the righteousness I have in Christ.” The soul that seeks salvation alone in Christ, sees in him, perfect obedience for all its disobedience — perfect righteousness for all its unrighteousness — and perfect holiness for all its unholiness. Forsaking, therefore, all self-dependence, the man founds his obedience, righteousness, and holiness alone in Christ, unites himself to him by faith, and thus presents himself to the Father, through this perfect medium, and finds acceptance in the beloved. Therefore abiding thus in Christ, he dwells in Etham, in perfection.
But the true Christian possesses also a perfection with reference to his regeneration. Regarding this, it has been well said, that it is a perfection of the parts although not of the stature or measure. It is called a new man. Now even as in a new born, well-proportioned infant, all the members are perfect, although they have not yet attained their full size, so it is also with the new creature, or new man ;. and consequently we find the people of God addressed in Scripture, in their several stages of growth, as little children, young men, and fathers in Christ. In every renewed individual, there is light in the understanding, love in the will, the affections are regulated, and the members of the body used as instruments of righteousness. But all this may be in a very weak state, as in a little child.
There is light in the understanding; but the individual’s conceptions may still be very limited; so that Jesus once said to his disciples, “How is it ye do not understand?” He may still have many incorrect ideas and be mistaken in many things. He still speaks, as Paul says, like a child, understands like a child, and thinks like a child; as, for instance, that he is greater than he really is, and can accomplish more than he is able. Thus we hear the disciples disputing amongst themselves, who was the greatest amongst them, and hear them confidently reply in the affirmative to the question put them by Jesus, “Are ye able to drink of the cup which I drink of?” But he was obliged to tell them, “1 have many things to say to you, but ye cannot bear them now.”
There is love in their will, and their affections are reo-ulated. They weep and cry for the Lord, as a child for the breast; they are willing to give up all for him; and they love the brethren. But does not the apostle say to the same believers at Corinth, to whom he had said,” ye are washed, ye are sanctified, ye are justified in the name of the Lord Jesus, and by the Spirit of our
God” — ‘• Ye are still babes in Christ, and carnal; for her.^ is anQing you envying, and strife, and divisions.” (1 ^. iii.’”3.) There are children in Christ, which require milk, and cannot bear strong food; so that all truths are not exactly for all. There are young men, who are strong, and have overcome the wicked one, as well as fathers, who know him that is from the beginning. This should moderate our judgments of others, as well as our judgment of ourselves; especially ought it to prevent us from thinking too highly of ourselves, and incite us to follow after perfection, that Christ may be formed within us. But anxious souls ought not to doubt of the existence of the new creature within them, because the latter is still weak; and learn to make a due distinction between the perfection of the parts and the fulness of the stature, that they may bring forth fruit in patience.
They pitched in Etham, in sincerity and perfection. The Lord seeth the heart, and uprightness is acceptable to him. “The way of the just is upright; thou, most upright, dost weigh the path of the ‘just.” O, blessed is the man, in whose spirit there is no guile! Him will the Lord instruct, and lead in the way in which he ought to go!