Pihahiroth
“And they removed from Etham, and turned again into Pihahiroth, which is before Baalzephon, and they pitched in
Migdol.”
We have lately seen Israel in Etham, and beheld them* encamped in sincerity and perfection. * Perfection!’ is perhaps the exclamation of some; ‘Ah, how much we fall short of that! How much impurity is still felt, how much labour and strife must still be endured; into what straits may a Christian still fall! Perfection — alas! vainly do we expect it in this land of Mesech, and therefore we long for its attainment in a better country, even a heavenly one!* This is certainly a very true complaint. But we live in faith, and faith is the substance of things hoped for, the evidence of things not seen; and therefore faith lays hold of perfection, though still encompassed with infirmity; and of righteousness, though feeling the remains of indwelling sin. Faith calculates on different principles to those of reason.
Israel, on removing- from Etham, fell into amazing straits and unspeakable distress. The pillar of cloud lifted itself up. They rose up also, and followed it.
For it is the Lord that bringeth down to the grave, and bringeth up. It was the Lord who conducted his eleven disciples to the Mount of Olives, and three of them into Gethsemane. We are inclined, indeed, to give the greatest preference to Rameses, where we sing aloud for joy; but are also satisfied in Etham, where we learn to understand our perfection in Christ, or feel our sincerity in opposition to every conflicting emotion. The individual does not then consider through what streams and flames of fire he must pass, although he has the promise, ‘* when thou goest through the waters, they shall not overflow thee; and through the fires, the flame shall not kindle upon thee.” He does not reflect on the furnaces of affliction, in which he has to be purified, nor on the ‘* sharp east wind, by which his iniquity shall be purged, the fruit of which shall be to take away his sin.” (Isa. xxvii. 8, 9.) Had the Israelites known all that would have befallen them, they would not have departed so gladly from Egypt, and such is also the case with many a Christian. For it is “through much tribulation that we must enter into the kingdom of heaven.”
From Etham they removed to Pihahiroth, which is before Baalzephon. This route conducted them towards the Red Sea; just, as if they were being led to unavoidable destruction, since they might have reached Mount Sinai by a straighter road, and have left the Red Sea on the right. Moses, who was doubtless well acquainted with the desert, from having kept sheep forty years in Midian, seems to have been inclined to have chosen a different route. But Moses was obliged to renounce his own judgment in the matter, because the Lord commanded him to take another road. He also mentioned to him the reason of this command; for, said he, “Pharaoh will say, They are entangled in the land; the wilderness hath shut them in.” And how often and how long is the Gospel regarded as error, and even as dangerous doctrine? Nay, it frequently happens that carnal reason inquires ili the Christian, * Where am I?’ and thinks the path he is treading cannot possibly be the way to Canaan, but to perdition — as its intention really is — but only the perdition of the old man, not merely in his generally acknowledged sinfulness, but also in all his wisdom, righteousness, and strength.
The Lord also added, ‘* I will harden Pharaoh’s heart, that he shall follow after them, and I will be honoured upon Pharaoh and all his host, that the Egyptians may know that I am the Lord.” The stronger the faith, the more painful the trials. Moses only understood that the Lord would be honoured, but knew not in what manner; at least, he did not understand why a march towards the Red Sea was necessary for that purpose. He did not, however, inquire, but believed and waited.
We often know not the meaning of that which befalls us, even as Peter knew not the use of the foot-washing. And to how many, as well as Peter, is it said, “What I do thou knowest not now, but thou shalt know hereafter.” O, how well pleasing to God it would be, if, like Moses, we always believed and obeyed, denied ourselves, trusted in the Lord, and yielded ourselves up to him as the great I AM, when our wisdom and strength are no more! And how gratifying to see the people removing from Etham to Pihahiroth, because the Lord and Moses led them thither, without questioning and complaining? But will the imperfections now suppressed never break out again? The sequel will show us.
The situation of Pihahiroth was a critical one for the Israelites. It lay in a valley; before them the Red Sea; on both sides of them lofty and impassable mountains. Think of a surprise in such a position! Is it not enough to make one’s hair stand on end? Pi, the first syllable of the name of their encampment, signifies mouth. And do they not seem to be here in the very jaws of the lion? Is it possible that the Lord can act thus with his children? and if he does so, is it both glorifying to him and beneficial to them? Are they really led in such a manner, that no other help remains but the Lord alone? Let your own experience reply.
Pij therefore, means mouth. There is a time with many, when their religion lies mostly in the mouth and in talking, although it may have its root in the heart. They can converse in a scriptural and experimental, as well as pleasing manner, of religion and the Lord’s guidance. It is a pleasure to hear them speak of the perfection of salvation in Christ Jesus, and of the dreadful depravity of human nature. It is pleasing to hear how they converse with the Lord in prayer, state every thing to him, and are able to pour out their hearts in a filial manner before him, as well as how admirably they are able to advise and encourage others. On hearing them, one would suppose they would not be easily confounded, but manifest their light and strength when it came to the point. Great value is also generally attached to this kind of discourse, and he is mostly regarded as the best Christian, who is able to talk the best. But speaking is, after all, the easiest part of religion. When called to put it into practice, many things are found different to what had been supposed. In the hour of distress, Moses lost the power to speak, and his crying to the Lord was only a heavy sigh, which burst from his oppressed heart, but which was a loud cry in the ears of God.
There is, however, something excellent in being able to speak on divine things. How delightful, when the mouth is able to open itself in a courageous confession of the truth, or pour itself out in loud thanksgivings to God! Something of the same kind is implied in the word Pihahiroth; for it may be translated the mouth of freedom. Previously, the children of Israel had been treated as slaves, and had been compelled, particularly in the latter part of the time, to groan under a severe yoke; since labour was demanded of them which exceeded all their strength. But though their state of bondage was so oppressive, yet they were unable to deliver themselves, or even to procure an alleviation. Paul, in Rom. vii., speaks also of a similar spiritual bondage, of being sold under sin, and held captive in it, which extorted from him the bitter cry, “Who shall deliver me from the body of this death?”
This term, Pihahiroth, is also applicable to the carnal and worldly-minded, who talk of freedom, and are nevertheless the servants of sin. They allow themselves much, without troubling themselves whether the word of God permits it, just as if it were a matter of course. At the same time, they laugh at those who live more strictly, and regard nothing as true but that which can be proved to be so from Scripture. In short, their tongue walketh through the heavens, and their feet tread the broad road, which they will not suffer to be barred up, either by the doctrines or commands of Scripture, but live in opposition to the latter, and believe in contradiction to the former. No fiery and cloudy pillar has conducted them into this Pihahiroth, but their carnal mind, which is not subject to the law of God, and their flesh, which lusteth against the spirit. Examine yourselves if this be not your position. How happy would it be for you, if the Lord caused you to pass under the rod, and thus forced you into the bond of the covenant, (Ezek. XX. 37,) that you might humble yourselves under his mighty hand, in order that he might exalt you in due time; you would then prefer being quiet; you would rather hear than speak, and rather learn than judge.
It is also to humble his people, that the Lord leads them to places thus trying. There they learn how frail human nature is: they are there brought to despair of themselves and every creature aid, and to apply to the Lord alone; the influences of divine grace are there rendered the more precious to them, and they cleave the more closely to Jesus, because they are conscious that no man can receive any thing, unless it be given him from heaven, and that all which flows from him must also return to him; there they are cured of self-exaltation, so that although enjoying the richest communications of divine grace, they do not elevate themselves above even the poorest or the weakest of the Lord’s people, since God is able to strengthen the latter, and withdraw the gifts bestowed on themselves; they rejoice also with trembling-, and are thus prepared for a glorious deliverance; vkhich was likewise the reason why the tribes of Israel were directed to Plhahiroth.
The Christian may also be said to be encamped at this station, when possessing liberty of speech and action in the midst of trying and painful circumstances. What liberty and courage did the three young men possess, even in the face of the burning fiery furnace, and in the presence of the enraged and mighty monarch, Nebuchadnezzar, when they answered and said to the king, “Our God whom we serve, is able to deliver us from the burning fiery furnace, and out of thy hand, O king! But if not, be it known unto thee, that we will not serve thy gods, nor worship the golden image thou hast set up.” What courage did Daniel manifest, in praying with his windows open, although whoever offered a petition in three days to any one but to the king, was to be cast into the lions’ den! What boldness and liberty did Stephen possess before the Jewish council, and, after him, the host of martyrs, whose mouth no tortures could stop, nor cause to deviate a hair’s-breadth from the truth! And in every age there have been those who, with the apostle, have been able to “glory in tribulation.”
Thus is the Holy Spirit able to operate upon the poor, desponding, and unbelieving human heart, so that the man even wonders at his own boldness. Hence the anxious and fearful may take’ courage, and reflect, that even before .they are aware, their hearts may be delivered from every shackle and restraint, and translated into an enlarged and expansive faith by the power of the Holy Spirit. Frequently is it our lot to be ‘* in heaviness through manifold temptations;” and happy is he, who, being thus driven into straits, is compelled to exert himself to the utmost in hastening to Christ! he shall in due time arrive at Pihahiroth, and be able to praise the Lord with joyful lips.