Makheloth
And they removed from Haradah, and pitched in Makheloth.’
At length we depart from the painfully instructive Haradah. How long the Israelites remained there is uncertain. But as there are about as many years as encampments, it is not improbable that they were about a year at each place. They removed from Haradah — a desirable removal for the soul, even in this life, to be delivered from terror and from judgment. God in due time lifts up those whom his hand has abased.
Let us, first, consider the’path by which the Israelites were led by the fiery and cloudy pillar. From Mount Shapher they removed to Haradah, and now return almost by the same route, leaving Shapher, however, a little to the left. They, therefore, go twice over the same track. Here the words of David occur to us; “God hath spoken once, twice have I heard this,” — and what was it? — “that power belongeth exclusively unto God,” True Christians are compared to gold, which, the oftener it is put into the crucible, the more refined it becomes, whilst at the same time the heat is increased.
We may suppose that we are acquainted with human corruption in its length and breadth, whilst we have perhaps only moistened our lips at this cup, and will subsequently have to learn much more of it. We may also believe that we are able to see to the very bottom of the gospel, and yet, later on, obtain a much more astonishing insight into it. Certain it is, however, that the Christian must travel the same path more than once; and it is highly beneficial to him, when the way between his heart and Christ is so diligently trodden by him, that not a single weed of self-righteousness or the love of the world can grow in it.
There are ^ays, which we are unwilling to travel twice; and others, in which we exclaim, “It is good to be here; let us build tabernacles.” The Lord our God also enjoins us to remember all the way by which we have been led, and how he humbled us, in order afterwards to do us good. If the retrospect is humbling, by reason of our many failings, yet it tends to excite our diligence and thankfulness for so many faithful proofs of the Lord’s aid and deliverance, and to induce us to resign ourselves anew to his wonderful and gracious guidance, and to confide in his further assistance.
How did the children of Israel rejoice in having at length turned their backs upon Egypt, and on being permitted again to set their faces towards Canaan! They had no longer any desire to go down to Egypt; hence it was, that God could venture to lead them so near to it. He is well aware how far he can trust his people. He prepares them, previous to putting them to the test. Nor does he suffer them to be tempted above what they are able to bear. The children of God are only suffered to be enticed to sin, when the Holy Spirit has wrought in them a sacred abhorrence of it, and a delight in the law of God. Israel is only then led near to Egypt, when he had no longer any desire to go thither.
The people now thought they would return in a straight line to Canaan, where they might easily arrive in a few days. But their expectations were disappointed, for their route deviated to the left. It is not good to venture on establishing the way and manner, time and method of the fulfilment of the divine prophecies or promises. For we generally grossly miscalculate, and the result is very different to what we expected. God fulfils, both but in his own way. For instance, he has promised to sanctify his people, but he acts generally very strangely in this respect. “Our nature,” says an experienced saint, “knows no other way of being perfect, than by seeking to become something. But God’s way is very different. He brings to nought that which is, that he may be all in all.” The grain of wheat must corrupt in the ground, else it abideth alone. The Lord fulfils his promise, and what he says, he performs. He brings Israel to Canaan, however circuitous the path, and though it lead even down to the Red Sea.
Faith stands connected, not only with an entire denial of self and every creature, but also with an entire resignation to God. Not only faith, but patience also is declared to be indispensable in order to receive the promise, and Peter connects waiting with hastening.
The twenty-first encampment of the Israelites bears the name of Makheloth. This word has the same signification with Kehelathah, and we have dierefote little to add to our previous remarks. In the twenty-second and fortieth Psalms, the Messias is introduced, saying, “I have preached righteousness in the great congregation;” and again, “My praise shall be of thee in the great congregation.” Here we see what ought to be the occupation of those that thus assemble together — the praise of God, and the preaching of his righteousness, particularly that righteousness, which magnified itself in the sufferings and death of Jesus Christ, and which he has wrought out for us, which is from faith to faith, even as it is written, “the just shall live by faith.” He is the well of salvation, from which his people quench their thirst, and supply all their wants, in which all their salvation rests, and to which all are invited. And what else shall a poor sinner praise, than the bleeding merits of Christ, without wdiich spotless robe, not a thread remains by which he can cover his nakedness, and venture to appear before God? Where this article is not preached, there is no assembling together, but a scattering; for he that gathereth not with Christ, scattereth..
Although, in reality, there is but one assembly and church, of which Christ is the head, yet it is mentioned in the plural number, because of its two great divisions, the one of which is in heaven, and the other on earth; and also because of the difference that exists in the children of God, in knowledge, experience, and gifts, there being children, young men, and fathers. Notwithstanding the unity, there is a great difference, and thus they assemble together in single congregations; those which most resemble each other stand the closest together, understand each other best, and by a secret attraction are brought near each other. Thus, besides universal love, there is a particular love, rendered sacred by the example of Christ himself. He had a particular affection for John, and formed an alliance between him and his mother, whilst at the same time he commanded all his disciples to love one another. David had his Jonathan, and Paul his Timothy, who also assures us that ‘* he had no one like-minded.” But by this, those divisions are by no means defended, in which one says, “I am of Paul,” another, “I am of Apollos,” a third, “I am of Cephas.” These are not gatherings together, but scatterings.
Christ calls his church, in the Psalm above quoted, ‘’ the great congregation.” He does so because of the number of its members, who eventually, when all shall be collected together, shall constitute an immense multitude which no man can number. They enjoy great honour; for they that receive Christ, obtain power to become the children of God. Great are the blessings provided for them and reserved for their possession! Great is their righteousness, for it is the righteousness of God; and great is their strength, for they are strong in the Lord and in the power of his might!
The word congregating or gathering together, has, in Scripture, a pleasing signification. Thus it is said in Isaiah liv. 7. “With great mercies will I gather thee;” and in chap. lvi. 8. ‘* The Lord God which gathereth the outcasts of Israel, saith, “Yet will I gather others to him, besides those that are gathered unto him;” and Christ says, “How often would I have gathered thee, as a hen gathereth her chickens under her wings.”
We have been at Haradah, that is, in terror. Here at Makheloth we enjoy a flowing together of holy influences and impartations, for refreshment, invigoration, and consolation. If the heart was rent there, it is healed here; if every one, as Christ said of his disciples, was scattered to his own, here they are reassembled in one point of union, in which every blessing is concentrated; if we were distressed there, we are here comforted. As sunshine is never more lovely than after long continued rain, and rain is never more welcome than after a long season of drought, so divine influences are never more beneficial, than after being long and painfully deprived of them. How pleasing it is that in the journeyings of the children of God, a Makheloth follows upon a Haradah!
“It is a faithful saying, that if we die with him, we shall also live with him; if we suffer with him, we shall also reign with him; but if we deny him, he will also deny us. If we believe not, yet he abideth faithful, he cannot deny himself.” (2 Tim. ii. 11.) The most mournful Psalms mostly close in the most pleasing manner, and the sweetest praise resounds after deliverance from great distress. In what a Haradah were the disciples placed at the death of their Lord; but how did they rejoice, when able to say, “The Lord ys risen ipdeed.” Paul had great cause for desiring to be with Christ; but he was obliged to wait-So much the sweeter was therefore his final removal to be ever with him 1
Eiiiiiestly strive, above all things, to become, not merely outwardly, but inwardly and really, a member of the great congregation, and thus really participate in its guidance and its blessings. If thou then change thy encampment, yet the pillar of fire and of cloud is thy safe and salutary guide, ajid though it may be difficult to be satisfied with all the leadings of providence, yet they are good, and bring thee ever nearer to Canaan.