Hazeroth
“And they departed from Kibroth-hattaavah, and encamped at Hazeroth.”
At length we take our departure from Taberah, and encamp at Hazeroth, the thirteenth station. The Israelites had acted basely at the former place, and been punished for it. The multitude is lessened, for the Lord has slain many of them. “These things were for our examples, to the intent we should not lust after evil things as they also lusted.” (1 Cor. x, 16.)
This severe remedy, we vill hope, will have proved effectual, so that the remainder will duly reflect and amend themselves, and that vv-e shall have no more of similar grievous and divine manifestations. But I can give no assurance of this. There are children so naughty, that the rod cannot cure them, and the children of Israel are an obvious proof of the truth of the apostolic expression, that ‘* the law entered, that the
N offence might abound.” Moses, or the law, is not able to bring a single individual into the land of Canaan; on the contrary, they all die under him, and at length, he himself also. His office is terrible. It kills, it preaches damnation; it makes one requirement after another, and thereby incites to the very reverse. One of the greatest privileges of the gospel consists in being delivered from, and dead to the law by faith, so “that we should serve in newness of the Spirit.” (Rom. vii. 6.)
The continuation of our meditations on the Wanderings of Israel through the wilderness offers little that is pleasing, but much that is humiliating and dejecting. However, it is useful and necessary to perceive what even the best of men are without Christ.
The thirteenth encampment bears the name of Hazeroth, or the outer courts, doubtless because this place was not far from Canaan, from that part of the promised land allotted to the tribe of Judah, so that it required only a few miles more to reach the borders. What a desirable circumstance to be so near the end of their journey 1 They had traversed for nearly two years the most arid and horrible deserts; but these, with their fatigues, were now left behind, and the desirable country with all its pleasing anticipations lay close before them. Ought not every heart to have throbbed,- every countenance to have looked more cheerful, and every mind to have exulted in the prospect? Probably when the wind blew from that quarter, they felt or thought they felt the refreshing country breeze, loaded with the odoriferous perfumes of Canaan. It was autumn, and the precious fruits were arriving at maturity, so that soon they might expect to feed upon melons, oranges, grapes, figs, and pomegranates, after which they had so ardently lusted. How painful must have been any further delay, and how much they probably wished soon to be permitted to depart! Congratulations will have been heard on every side, and the sound of joy and gladness. Mow must they have felt ashamed of their murmurings and their impatience, and have rejoiced in the mercy and faithfulness of God! How will this joy have been their strength, and love have impelled them to avoid every thing v.’hich might have been displeasing to the Lord! In one word, never had their circumstances been so prosperous as here; and hence the name Hazeroth, or outer courts.
David, in the eighty-fourth Psalm alludes to a Hazeroth, when he says, ‘* My soul longeth, yea even fainteth for the courts of the Lord,” and in the eleventh verse, if we leave a word untranslated,” a day in Hazeroth is better than a thousand.’*’ The pious monarch, therefore, took great and peculiar pleasure in the courts of the Lord. We know that the tabernacle, and the temple in particular, have various courts, each lying higher than the other, and which were ascended by steps. The last court immediately before the temple, was destined for the priests who offered sacrifices there, on the altar of burnt offerings, and for the singers and musicians of the Levites, who sang psalms and hymns. The remaining courts were for the Israelites in general, as also for the devout heathens. From them could be seen the sacrifices which were offered, and the eye could penetrate into the door of the temple, which was kept continually open, and the ear listen to the music of the temple, which floated down towards it, and the singing of the psalms.
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It was, therefore, nothing surprising that David took pleasure in abiding in such a place, even as was also tile case with the pious Israelites in general, who went thither to pray; as we frequently perceive also from the writings of the New Testament. Even the solemn stillness which prevailed in this sacred place was very congenial to devotion, to which was also added the divine promise, that the Lord would bless Israel, where he recorded his name; so that believing Israelites never felt so much the nearness of the Lord as in these his courts. The sacrificial service afforded very important subjects for meditation, particularly to persons like David, to whom the. Lord imparted the hidden wisdom that these were not the sacrifices of which he approved, but that he had opened the ears of a certain divine person, and prepared a body for him, to do his will. What pleasing impressions was it not calculated to make on the mind of the worshippers, when they reflected that this was the mansion and the place of their peculiar, though invisible, yet powerfully present king, who there revealed himself on the golden mercy seat! What an agreeable noise must it have been to them, when they heard the sound of the bells on the robe of the high priest, walking in the temple, knowing that they were then remembered before the Lord. No wonder that David gladly lingered in such a place.
The outer courts in themselves certainly did not produce this effect, although they might contribute to it, but that which the Lord there cojnmunicated, and which they there inwardly enjoyed. Of this inward enjoyment the pious monarch could say much, because he was acquainted with it from experience. ‘* Thy word,” says he, “is sweeter to me than honey, and more precious than thousands of gold and silver; thou refreshest my soul, and makest me glad with thy countenance.” Thus also the church of the Lord exclaims with Isaiah, and says with Mary, ‘’ My soul doth magnify the Lord, and my spirit vejoiceth in God my Saviour.”
We indeed possess no Hazeroth like that of w-hich David sings, in the literal sense of the term. The magnificent worship of the Old Testament has disappeared, but only because the shadow has given place to the substance, and the type to the thing typified. It is certain that Christians must take up their daily cross, and that every day has its evil; it is true that through much tribulation we must enter into the kingdom of God, and generally speaking, traverse the desert. But even as in the natural desert there was a pleasant Elim, and likewise an Hazeroth, where a day is better than a thousand — so in true religion, there are days of rejoicing and refreshment, which are of more value than all the enjoyments of sense and the pleasures of the world. There are first fruits of the Spirit, which are from time to time imparted to the believer for his consolation and encouragement. There are also seasons in which the air of heaven blows, as it were, upon the soul, dispelling every cloud, which the individual imbibes in full draughts, feels himself exalted and animated in all his powers, and becomes conscious that his youth is renewed like the eagle’s when his plumes are again grown, so that he soars aloft. There are hours in which something of that celestial harmony pervades the heart, and inspires it with a degree of sublime devotion and adoration, to which it is unaccustomed. There are also seasons, the glory of which cannot letter be described, than by the Song of Solomon. Thus the three disciples on the mount of transfiguration, exclaimed, “It is good to be here!” Paul was caught up into the third heaven, where he heard unutterable things. And David rejoices, saying, “My cup runneth over.”
These are extraordinary and singular things, which, however, occur with some souls; and even as they are obliged to pass through extremely deep waters of affliction and tribulation, so they are also made glad in an extraordinary manner. There have been instances in which their feelings have so overpowered them, that they have fainted away, and said with the bride in Solomon’s Song, “I am sick of love.” Did not John fall at the feet of the glorified Jesus as dead, and Mary Magdalen, with the exclamation, “Rabboni I” without being able to utter a word more?
We do not mention these extraordinary seasons as things which are indispensable, but as affording a hint respecting the great things which the christian religion can afford even in this life, as proved in the cases of certain individuals. Certain it is, that true Christians alone know what real joy is, which none but they experience either in time or eternity; for the water which Christ bestows, shall be in us a well of water, springing up into everlasting life. Mark, therefore, what great and glorious things may be attained! And yet you neglect and despise them, and follow after a shadow and a. wandering light, that only leads you to destruction. Do so no longer, but stand in the ways and see, and ask for the right way, and walk therein; so shall ye find rest unto your souls. The Lord Jesus does not expect m.erely self-denial from us, but he also grants joy; he does not merely enjoin duties upon us, but gives us strength to fulfil them, and helps us to bear the burdens he imposes. If he afflicts, he also consoles us; if he kills, he makes alive again. Therefore be wise enough to «’ seek first the kingdom of God and his righteousness, and every thing else shall be added unto you.”
But let us turn from the extraordinary communications vouchsafed at Hazeroth, and which are rare, and bestowed only on a few, to mention something more of those things which are nothing uncommon with the true Christian.
It is not a rare thing, that the people of God are rendered so inwardly happy in the midst of a variety of oppressive circumstances, both external and internal, that they do not feel the want of any good thing, and are able to say with the Psalmist, “The Lord is my shepherd; I shall not want.” David could lay himself down, and sleep very quietly, and awake equally tranquil, although ten thousands of people had set themselves against him. (Psalm iii. 5, 6.) Many a believer has been inwardly happy and free from care, although so poor, that he knew not where to find a supply for his necessities. He could, without anxiety, leave the Lord to provide; and the Lord did provide.
How many a pious person has been violently sick, and full of pain and disease, but at the same time so joyful within, that it was even a pleasure to him, so to speak, to let pain do its utmost upon him, and willingly to bear it as long as the Lord should see fit. He can alleviate the greatest and most affecting losses, and even the pain occasioned by the vilest and most unjust treatment of every kind, so that the sufferer shall be like the lark, warbling in the midst of the storm. In the same manner the Lord can satisfy the soul in the midst of inward privation. Jehoshaphat said, without feeling either distress or dismay, “In us there is no strength; for we know not what to do; but our eyes look unto thee.” The believing soul can be well satisfied to be so poor in spirit, as to live solely on what is given to it; be unable to derive from itself a jingle good thought, produce a sigh, or speak a right word; be obliged to cleave entirely to the Saviour and his grace, and to live by faith. In such circumstances it would pain the individual to perform any thing as of himself, or even to make a hair white or black.
In this Hazeroth, these outer courts, Christians are frequently blessed in the use of the means of grace. It is true they are, in this respect, still frequently in Marah, where there is water enough, which, however, cannot be drunk. Yet sometimes a sermon is all spirit and life to them, so that they are compelled to say, “We do hear in our own language, the wonderful works of God.” All is pure enjoyment and food, and the soul is all devotion. It is not the sermon itself, but the soul sits with Mary at Jesus’ feet, and hears his words, and says with the bride, “This is the voice of my beloved.” The preaching of the gospel then produces such blessedness, that the individual feels ready to pluck out his eyes for it, if it were required of him. Long does it afterwards resound in the soul, like the strongly touched chords of the harp! The individual is then truly in Hazeroth, and exclaims, “How amiable are thy tabernacles, O Lord of hosts!”
Though the word of God may sometimes be as a dead letter, and the soul be like a sick person, who k loathes his food, yet how often is the reverse the case! The man feels within him the true expositor, the Holy Spirit, and thus the time arrives, of which Jesus says, that he will no longer speak to his disciples in parables, but declare to them openly of the Father. What light is then imparted to him;’ what great and glorious things does a single passage, yea, a single word, frequently contain; what grounds of faith, what heights and depths? The heart is then imbued with the love of Christ, and attains to the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ, in whom are hid all the treasures of wisdom and knowledge. He has the unction, and knoweth all things. What does not such a one frequently feel at the reception of the sacrament, when the great mysteries contained in that simple act are unfolded to the astonished eye of the adoring soul! Truly the Lord is often present on such occasions, and there is the gate of heaven. Such a day at Hazeroth is better than a thousand.
It certainly cannot be denied, that prayer, this spiritual respiration of the soul, is not at all times equally easy; but it is also true, that the soul occasionally feels incited to pour out a prayer before the Lord, which causes astonishment even to itself, and of which it may be said, “my prayer is my enjoyment.” If expressed in words, they are of the most tender and filial description; if in sighs, they are most fervent; if in tears, they spring from the very centre of the soul. If in intercession for others, they are most languishing; if petition, most confident; if thankfulness, most affecting; and if praise, most cordial. The eye of faith then looks through Christ, the open door of the temple, into the sanctuary, and to the mercy seat through the opened veil; a foretaste of heaven is experienced, the air of which invigorates and refreshes.
The Christian celebrates a day at Hazeroth, when the Holy Spirit hovers in an especial manner upon the face of the waters; the bridegroom then is With him, why should he not rejoice? He scatters the gloomy clouds of doubt, and comes, like Noah’s dove, with the olive-leaf of peace to the heart. Then the man is at rest, then he is at peace, and there the weary are refreshed. He is a sanctifying Spirit, and O how the fruits of the Spirit flourish under his reviving breath! and spring up themselves from the previously humbled and contrite heart, in which the High and the Lofty One resides. He guides into all truth, he glorifies Christ; and how great is the glory then revealed to the soul! Then the individual scruples no more to ask, “Who will accuse or condemn?” He does not find it too much to say. There is now no condemnation to them which are in Christ Jesus, nor to boast of being raised up together with him, and made to sit together in heavenly places. He sees the Lamb of God, which taketh away the sins of the world! And what a sight is that for a poor sinner! He regards God as just, and yet justifying the ungodly. He understands the perfect nature of the atonement, of which it is said, “God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them, and hath committed unto men the ministry of reconciliation.” O certainly! he who ‘attains to the understanding of this in the light of the Holy Spirit, desires to know nothing else but Christ and him crucified; by whom the world is crucified unto him.
and he to the world, and exclaims with David, “The sparrow hath found an house, and the swallow a nest.” He possesses the Spirit, which bears witness that he is a child of God, and has received him into his favour; and this he seals with such an invincible certainty, that neither man nor angel “is able to shake it. As the Spirit of consolation, he also inundates the soul with the river of his pleasures, so that it hovers in the precincts of heaven, and exclaims with Paul, “I am abundantly comforted.”
Such is the faint description of a day at Hazeroth. If it be so glorious in the outer courts, what must it be in the temple itself! Certainly these are spiritual joys, of which the spiritual man can alone be sensible. But they are sacred, real, and eternal joys. They are unknown to you as long as you are carnal. Cease, therefore, to be carnally minded, and become spiritual. For to be spiritually minded is life and peace, whilst to be carnally minded is death. Will you therefore not strive after the best gifts? Will you rather content yourselves like the prodigal son, with mere husks, which can only satisfy swine? O no! flee from such things! Lay hold on eternal life, to which you are called, and enter in at the strait gate into the kingdom of God, which consists in righteousness, peace, and joy in the Holy Ghost.’
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