Hashmonah
“A nd they went from Mithcah, and pitched in Hashmonah.”
This twenty-fifth encampment is called Hashmonah and signifies both a hasty multitude and a precipitate or hasty reckoning. We will consider it in both points of view.
Hashmonah — the hasty multitude. They hastened with particular rapidity away from the desert to Canaan. Even the locality of this encampment had something in it, which incited to haste. It lay, like the previous ones, not far from the borders of the promised land, and Judah’s future inheritance, perhaps not even a league from it. An urgent cause for haste, in. order that they might completely enter upon it. Besides this, they were weary of their long residence and wandering in the desert, which God himself describes as a howling wilderness, full of snakes and scorpions. From Mithcah also -to this place, they were obliged agaia to direct their route towards the Red Sea, the end of which they really reached at Ezion-gaber, the thirty-first encampment. Sufficient reason, therefore, for hastening, although it availed nothing, but rather proved injurious; since it was necessary that the forty years should first be accomplished.
Haste implies exertion to attain any desired object as quickly as possible. There is a needful and a useful haste, as well as a needless, unbelieving, and, therefore, improper haste. We will consider it in both these points of view.
A needful and profitable haste is expressed by David in Psalm cxix. 60. “I made haste, and delayed not to keep thy commandments.” These are things which suflTer no delay, and are only prejudiced by it; of this kind is repentance. It is the commencement of conversion, and with it, of life. How ought not every one to hasten with it until this is experienced; how reasonable is it that the individual should have time for nothing else! Such is the command of Christ: — “Seek first the kingdom of God and his righteousness.” If a man does not hasten in this respect, but loiters, he walks on an extremely dangerous path, and it is very improbable that he will ever depart from it. The difficulties will not lessen, but increase. It is a snare of Satan, in which, alas! he holds many captive. But here it may be said, as it was said to Lot, ‘’ Hasten, and save thy soul, and stay not in all the plain.” There are those who do not deny the necessity of conversion, but will not admit that there is any need to be in haste, will not resolve upon putting their hand to the plough now, and of immediately imploring the influences of the Holy Spirit. This they think is of no such urgent importance; some years hence will do quite as well. But
t2 what saith the Scripture? “To-day if ye will hear his voice, harden not your hearts.”
Haste is also useful and necessary, in rising up iramediately after a surprise, stumble, or deviation, so that we may return to the true track without delay. When David delayed to do so, his moisture was turned into the drought of summer; but when he said, “I will confess my iniquity unto the Lord,” he then forgave him the iniquity of his sin. Is there not a fountain open for sin and uncleanness? Wash in it, therefore, that ye may be clean, and suffer no spot to continue in your hearts and consciences.
Generally speaking, in every good work we ought to be mindful of the admonition of Solomon, “Whatsoever thy hand findeth to do, do it with all thy might.” Slothfulness and procrastination are hurtful vices, even in earthly things — how much more so in those that are spiritual! In both instances, the expression of Solomon is true, “Idleness will clothe a man with rags; but the hand of the diligent maketh rich.” The evil results of idleness in temporal things are sufficiently obvious; but how is it in spiritual things, with reference to those who are so slothful in prayer, so negligent in self-denial, and the renunciation of all, in order to follow Christ? They remain just the same from year to year, or rather go back. They are a disgrace to religion, and unfruitful trees, which are in danger of being cut down and cast into the fire.
Different is the case with those, who feel with regret their coldness and deadness, and lyho mourn over it with tears. They pray with David, “Quicken me through thy word!” and with the bride, “Draw us, and we will run after thee.” “The youths shall grow weary, and the young men shall fall, but they that wait upon the Lord shall renew their strength, they shall mount up on wings as eagles, they shall run and not be weary, they shall walk, and not faint.”
Hastening, and the striving to reach the desired aim, is, therefore, an useful and necessary matter. But in order to be so, it must not only be practised, but also be regulated according to apostolic rules. “They all run,” says Paul, “but one only obtains the prize. So run, therefore, that ye may obtain.” ‘* And every man that striveth for the mastery, is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.” (1 Cor. ix. 24, 25.) He that thinks to obtain the prize in his own strength, must learn to view the matter differently, and he whose sentiments respecting grace leave him inactive, is also in the wrong. Although a person may strive, yet is he “not crowned unless he strive lawfully.”
There is, therefore, an irregular, useless, and injurious haste. Of this it is said in Isaiah xxviii. 16, “He that believeth, shall not make haste.” Faith, therefore, does not hasten, and causes him who possesses and exercises it, not to haste; which definition gives us an insight into the true nature of faith.
The church, at the time when the prophet indited those words, had great things promised to it — that God should “lay in Zion a foundation, a tried stone, a precious corner stone, and a sure foundation.” This was even then an ancient prediction. But what a long period elapsed, what numerous and astonishing events took place, before it was fulfilled! The Babylonish captivity of seventy years, the entire destruction of Jerusalem, the ceasing of the Jewish worship, and the devastation of the whole country lay between, together with those lamentable occurrences under the Maccabees, related in the books which bear their name, But, says the Holy Spirit, “faith does not make haste.” It is willing to wait God’s time, and knows that the promise will certainly be fulfilled, although it may be long delayed, and although stupendous obstacles may intervene. To believers, great things are also promised; such as, the entire annihilation of the old man, perfect sanctification, a perfect consolation, the conversion of the heathen, &c. But yet how are these things really accomplished? Is it the same in grace as in nature, which may be seen advancing from day to day? The buds appear, the leaves and flowers unfold, the fruit succeeds, which increases in size, till it has attained to its full growth and ripeness. And can the work of grace be so gradually traced in a soul? Certainly not. Look, only at the names of the different encampments. How are bitter and sweet mingled together! Consider the route. Haradah lay close to Egypt, whilst Rithmah bordered on Canaan. From Haradah, they again approached the promised land, and were as near it at Mithcah, as they had ever been, and yet now they again remove further off from it than before. Or consider the lives of the saints recorded in Scripture, and especially the Psalms. All these find no regular progress, but strange intermixtures. In short, the divine promises are certainly “Yea and Amen in Christ Jesus;” but between the believing apprehension of them and their complete fulfilment, lie deserts, mountains, precipices, rivers, and seas. Diflficulties not unfrequently increase, the nearer the time of fulfilment approaches, and, on the whole, God fulfils them in such a manner, that all the glory devolves upon him, and we are obliged to confess, that it is the Lord’s doing.
But a hasty multitude is spoken of here. These are the characters that insist upon seeing, having, possessing, and enjoying, and that without delay; they will not abide by the promise, but must have its immediate fulfilment. If they are in suffering, they seek immediate deliverance, whether it has attained its object or not. If this is not the case, they become a prey to despondency, and think that what does not occur within a limited time, will never take place. When it is said to them, •’ In returning and rest shall ye be saved; in quietness and confidence shall be your strength” — they reply, ‘* No; for we will flee upon horses.” This improper haste is founded on unbelief, which neither knows God nor trusts him, and thinks, that so long as a matter is only in the hands of God, and not at the same time in its own, it is a very dubious and uncertain affair. Self-will also joins itself, and presumes to determine the time, way, and manner, and to regulate the sun by its watch; to these is added the man’s own wisdom, which judges of the grace, love, and work of God in its own carnal manner, and is presumptuous enough to say, ‘* If the Lord were with us, these things would not have happened to us;” if he loved us, he would show it in giving us this, or preserving us from that particular thing; and many more such painful conclusions, which unbelief dictates.
The hasty multitude think the time of waiting intolerably long; and like the Jews of old, they say, ‘’When will the Sabbath be over?” (Amos viii. 5.) just as if it would never terminate. Will the Lord remember no more for ever? asks unbelief; to which faith replies, “His wrath endureth but for a moment.” It also apprehends the worst. David said in his haste, ‘* I am cast out from the presence of the Lord; I shall one day fall by the hand of Saul;” and even Abraham was once afraid that he would be slain, before the promise was fulfilled. Instead of discovering in chastisements, a sign of the paternal love of God, they see in them nothing but wrath, and instead of hoping to derive benefit from them, they only fear destruction. Nay, they are even ready to say with Job, “thou art become cruel unto me,” forgetting that “we have not a High Priest, who cannot be touched with the feeling of our infirmities.”
Finally, the hasty multitude readily speak and act without reflection. How precipitate was it of David to say, “All men are liars!” in which he had particular reference to what Samuel had promised him. How. hasty was Job, in saying, ‘’ My soul desireth strangling and death rather than life;” and Jonah, because of his withered gourd, “I do well to be angry; even unto death!” Was it not also a very rash act of Moses, to strike the rock, instead of speaking to it, and then to say to the people, “Hear now, ye rebels, must we fetch you water out of this rock?” But thus it is, if we do not abide in God through faith, and place the anchor of our hope in the word of promise, which holds the rolling vessel on the tumultuous waves.
But let us also say something upon the assertion of the prophet, that “faith does not make haste.” Why should it hasten, as long as God does not do so? What he has promised, he will certainly perform, and will do it in the proper way, order, and method, and at the most appropriate time. Cleaving to the promise, faith stands firm, and quietly and confidently expects its fulfilment. He that believeth, as the Scripture saith, is fully assured of the love of God through Christ. He finds no hesitation in concluding that “He who spared not his own Son, but freely gave him up for us all, will also most assuredly with him, freely give us all things.” This renders his soul quiet and resigned, in whatever situations God may think proper to place him. As soon as the words, “My grace is sufficient for thee; my strength is mighty in the weak,” are apprehended by faith, the heart is tranquillized, and says, “I will, therefore, rather glory in my weakness; for when I am weak then am I strong.”
In the possession of such a faith, though earth were to be shaken to its foundations, yet the man knows in whom he has believed, and is persuaded that he will keep what he has committed to him. If he does not help now, he will subsequently, and at the most suitable period. Does not a patient quietly resign himself to an able physician — a youth to a competent and kindly disposed teacher? and ought not a soul confidently to yield itself up to God, as its creator and redeemer, without fear or doubt?
Hence “he that believes, does not make haste,” convinced that the long-suffering of God is salvation, and that he will as certainly satisfy the hungry with good things, as send the rich empty away. But Israel was at that time encamped in Hashmonah, and the multitude hastened.
Hashmonah also means a rash or hasty calculation. A hasty calculation, if correct, is good; but one that is over hasty, is incorrect. Both are also met with in the spiritual life.
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The latter species of calculation is made by impenitent men in the most injurious sense. They do so when they regard their sins as trifling, their excuses as well founded, their good qualities, sentiments, and actions as considerable, the mercy of God as abundant, and the way to heaven so broad, that by this means they strengthen themselves in their impenitence, and yet expect to be saved. To these also belong such as place a very unholy*” confidence in the merits of Christ, without repentance and faith, and hence imagine they shall be saved, because Christ died for us; or think that if they can speak of the blood of Christ, nothing more is requisite. But in this they grossly deceive themselves; for it is only when “walking in the light, as he is in the light, that the blood of Jesus Christ cleanses from all sin;” but this they do not, and as long as this is the case, they miscalculate, and comfort themselves only to their own destruction.
Better souls than such frivolous characters, and even such as are sincerely devoted to God, frequently make hasty and incorrect calculations. The grieved and afflicted do so, when in heaviness through manifold temptations. You then think you will never be delivered from your barrenness, confusion, and the like. But why not? Is the Lord’s arm shortened? Why do such evil thoughts arise in your hearts? Rather ought you to say with the church, “Rejoice not against me, O mine enemy! for when I fall I shall rise again, and though I sit in darkness, yet the Lord shall be a light tinto me!” Your miscalculations shall be put to shame, when the Holy Spirit shall give you “beauty for ashes, the oil of joy for mourning, and the garments of praise for the spirit of heaviness.” In a very opposite manner do those err, who having been delivered from the waters of the first repentance, or the terrific abyss of temptation, are translated into a happy and blissful state, and think it will never be otherwise with them. But we see how near Mitheah, sweetness, lies to Hashmonah, a precipitate calculation.
Finally, it would be very advisable to sit down quickly, according to the parable of the unjust steward, in Luke xvi. and write fifty, as he did when he found he could not retain his situation, because his master said to him, “Give an account of thy stewardship.” Solomon says, (Prov. iv. 11, 12.) “I have taught thee in the way of wisdom; when thou goest, thy steps shall not be straitened.” And how many a painful hour would penitent souls escape, were they continually to acknowledge themselves guilty of having sinned against every divine command, and that in their flesh dwelt no good thing, but at the same time made use of the holy arithmetic recommended by Paul, when he says, “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ.” (Rom. vi. 11.) They would then, whilst finding nothing i themselves but culpability, perceive in Christ their righteousness; and whilst deeply humbled by the one, be highly exalted by th€ other.
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