Tarah
“And they departed from Tahath, and pitched at Tarah.
Tarah is the twenty-third encampment. Two different meanings are given to the word, but both are very suitable to succeed the previous place of encampment. If deduced from a language nearly allied to the Hebrew, it indicates a staying or abiding, but otherwise a blowing of the wind or spirit, and the refreshing feeling occasioned by it. It will already be apparent to every one how admirably this adapts itself to what has preceded it. Let us therefore now consider a little more minutely the two meanings of the name of this encampment.
Its first signification implies a staying or abiding. John informs us, that there stood by the cross of Christ, his mother, and his mother’s sister, Mary the wife of Cleophas, Mary Magdalen, and the disciple whom Jesus loved. A station worthy of imitation in every age. Let us, therefore, contemplate the mediation accomplished on the cross, and linger there, with a considerate understanding, believing mind, loving heart, and a prayerful soul.
First, therefore, with a considerate understanding. What a multitude of the most important objects present themselves to our minds! This is the centre of the ways of God, the key and marrow of the word. We see here the greatness of the divine holiness and justice, which lays in the dust of death the Son of God, made sin for us. Here they appear in unparalleled splendour. Though the flood swept away all that had breath from the face of the earth, and even the suckling at its mother’s breast — yet these were only human beings who had become monsters in wickedness, or would have grown up as such. Fire from heaven destroyed Sodom and all its inhabitants; but these, like the former, were wicked men. The earth opened, and swallowed up Korah and his rebellious adherents; but the same may be said of them. But who is this, that writhes under the scourges of Pilate or rather of the divine wrath, whose agony presses out drops of blood? Who is it that expires amidst excruciating torments? whom God forsakes? It is a holy man, and at the same time God’s own Son, the representative of our sinful race. What justice is here displayed! If it had been possible that the cup could have passed from him, it would have done so.
The magnitude and abominable nature of sin appears at the cross in ail its blackness. Is this sin? Is til is its reward? Is this the manifestation of the righteousness of God with respect to it? Must God’s own Son be put to death because he was found in fashion as a man, and numbered amongst the transgressors? What
54 then would become of us out of Christ? If God spared not his own Son, how much less will he spare us,il we do not walk in his ways nor keep his statutes!
The wonderful means of deliverance here presents itself to our understanding for devout meditation, which is designated in the remarkable words, “He that knew no sin, was made sin for us, that we might be made the righteousness of God in him.” “Christ hath redeemed us from the curse of the law, having become a curse for us.” God here appears in a way never heard of before, as one who justifieth the ungodly — a mystery which had never entered into any human heart, and against which all reason rebels. ‘* By his stripes we are healed.”’ By his death we receive life — by his condemnation, absolution. Who can fathom it? Linger here, O my soul, with thy meditations! Behold the Lamb of God, which takelh away the sin of the world! Look how he was bruised for our iniquities!
Linger with thy thoughts on the unsearchable love of God, which manifests itself here in the giving up of his beloved Son, in executing justice upon him, and in the bearing of a load which he alone was able to sustain. Who manifests here the greatest love — the Father who gives up his Son, or the Son who yields up himself? The Father commendeth his love towards us, that while we were yet sinners Christ died for us. The Son commendeth his love towards us, as a love which cannot be equalled, in laying down his liife. Oh that we might be able to say with John, “We have believed and known the love which God hath towards us,” that thus we might be perfect in love which driveth out all fear! Continue ye in my love!” Here linger with thy meditation, so as to desire to know nothing, save Jesus hrist and him crucified, by whom the world is cruiied to thee, and thou to the workl.
We ouG:ht not only to dwell with a considerate understanding on the sacrifice which Christ offered on the cross for us, but also with a believing mind. This presupposes a penitential feeling, and cannot exist without it. If thou lovest the world, and takest pleasure in the service of sin, how is it possible for thee to believe in Christ, who came to destroy the works of the devil, which thou art seeking to uphold? Perhaps thou thinkestthou art upright, confidest in the correctness of thy views, and the capacity of thy understanding, and imaginest that thou possessest the requisite strength and ability for that which is good. Supposing thyself thus rich — how canst thou believe in Christ ( Are not the rich ashamed to beg? How wilt thou be able to believe on him, so long as thou dost not regard thyself as poor and wretched, and blind and naked? Dwell here with a penitent mind, shed floods of the bitterest tears at the foot of the cross, whilst considering thyself as having nailed him to it by thy sins, and caused him thus to suffer. Abhor thyself on account of thy sins, and on account of the sinfulness which still daily manifests itself in thee; judge and condemn thyself. Acknowledge thy guilt, and confess, with sincerity of heart, that thou art a sinner.
But when thus possessed of a broken and contrite heart, abide by the cross with a believing mind, until thou canst say, “He loved me, and gave himself /or me.” Yea, linger there, till this great mystery is unfolded to thee; so that being purified from an evil conscience, thou mayest have access with boldness to the throne of grace.
But continue there also with a loving heart. Love him, who has first loved thee. And how great is his love! It is impossible for us to look into it, without having our hearts inflamed with ardent and reciprocal love. How blissful will it eventually be to be able to love him with all our powers; and how much it is to be lamented that our love here below is mostly so lukewarm! How much blindness and unbelief still exist in us, as to produce so cheerless a state! What a happiness it is that love does not consist so much in our love to him, as in his love to us!
Abide at the foot of the cross also with a prayerful soul. Who can receive any thing, unless it be given him from heaven? Who can, without him, do any thing? Can a branch bear fruit out of the vine? “Look unto the Lord, and ye shall be enlightened, and your faces shall not be ashamed.” What is more capable of driving us to him, and inducing us to cleave to him, than either love, or else our misery and distress? To whom else shall we go? or how hope to escape from any distress? Let the language of Jacob therefore be the language of every heart, “I will not let thee go, except thou bless me!”
But we must not omit to call to mind how he has engaged to abide by his people, since he has promised, saying, “Lo, I am with you alway, even to the end of the world!” Alway, consequently both in good and evil days, like the sun, although not always seen. This is the bold which never fails us. What else .could avail, since our enemies are so numerous, who would, in that case, easily destroy us. “If it had not been the Lord who was on our side, when men rose up against us, when they had swallowed us up quick,” (Psalm cxxiv. 1 — 3.) But now we can rejoice and say, “The Lord of hosts is with us, the God of Jacob is our refuge.”
It is, therefore, good to be at Tarah. If this interpretation of the word accords well with that of the, previous encampment — its other meaning does so no less, being rendered by the breath or wind of the Spirit,” by “respiration and the refreshment derived from it.” For from whence does the true vital air proceed, but from the cross of Christ? What causes us to respire more freely than this?
The refreshing breeze, and the free respiration arising from it, presupposes oppression and difficulty of breathing, whether arising from a thick and sultry atmosphere, or from a diseased state of the lungs. This is also applicable to spiritual things. The atmosphere of the region in which our souls dwell by nature is hot and oppressive. The devil has the power of the air, according to the singular expression of Paul, Ephes. ii. 2. He is, therefore, able so to corrupt the spiritual atmosphere, that it is difficult to breathe in it, or, in other words, he can cause all kinds of oppressive and distressing feelings.
It is also difficult to breathe in the atmosphere of Sinai, or the law. The law with all its works affords neither rest nor peace. Its, discourse is excellent but terrific; for it preaches condemnation. It discovers sin, and pronounces the curse upon it. “We die!” exclaimed the children of Israel at Sinai.
The majesty and holiness of God acts likewise as au intolerable atmosphere to the sinner. The ungodly are unable to stand before it; and even a holy prophet exclaimed “Woe is me, for I am undone!” And why ‘’’ Because “I am a man of unclean lips.”
The state of primary repentance is also thus oppressive. Paul, whilst experiencing it, neither slept, ate, nor drank, but only wept, trembled, and quaked. O, how difficult is it then to draw a single breath of consolation, confidence, and hope!
The hour of temptation is likewise a state of similar oppression. The sun and the refreshing light then no longer shine upon the languishing soul. This state is called a furnace of affliction, a passing through the fire. And who can breathe freely in such an atmosphere? Their moisture is then consumed, as in the drought of summer.
The present encampment is delightfully opposed to such contracted and oppressive states, since it implies a refreshing breeze, and a free respiration — nay, even repose itself. How pleasing is it in outward things, when a cool breeze springs up after sultry weather! How gladly we yield ourselves up to it, and imbibe large draughts of it! How we feel invigorated by it, and animated through all our frame! And how comfortable does an invalid feel, who suffers from difficulty of respiration, when an attack of it is over! then it is, as if he were completely restored.
Something similar, but much more glorious, is experienced in the kingdom of God. There are many Tarahs on the wearisome way to Canaan. The Holy Spirit is the wind, the breath of life, and when the Lord breathes upon us, the face of our earth is renewed. (Psalm civ. 30.) The gloomy clouds disappear, and Tahath, the vicarious sacrifice of the cross, and the whole history of Christ, shines in its peculiar excellence and glory, so suitable and cheering to the humbled sinner.
This breath of heavenly air, this wind from Bethlehem, Golgotha, and the Mount of Olives, elevates the mourning penitent above the pangs of repentance, and shows him a fulness of salvation, which infinitely exceeds his necessities.
The peaceful gale from Salem, sets the assaulted soul again at liberty. Jesus says, “I am he;” and every fear-exciting phantom dissolves into nothing, and thankfulness and peace succeed. How does love, together with all the fruits of the Spirit, now manifest itself! How freely breathes the soul in the reception of all the promises, in the assurance of continual protection, in prayer, in thanksgiving, in intercession! If previously the individual could utter only painful and broken ejaculations, his heart now continually occupies itself with Jesus; and its prayer is enjoyment.
O precious Tarah! O pleasing blowing of the wind of the Spirit of Jesus Christ! “Awake O south wind, and blow upon my garden, that the spices thereof may How out I” This is an unequalled refreshment. With fresh and cheerful courage we then proceed further, even though it be through barren deserts. We then meet sufferings boldly, and courageously handle our weapons, confiding in him whose name is “Yea and Amen.”
O what will it be, when eventually that peaceful and tranquil gale shall for ever blow upon us; that gentle whisper breathe, in which is the Lord himself — when every obstruction and every thing of an oppressive nature shall for ever cease! May the wind of the Lord lift us up, and carry us into that land of peace, for the sake of Christ’s vicarious sacrifice! Amen.