Baalzephon and Migdol

In order rightly to comprehend and understand the frequently obscure and enigmatical guidance of most of the children of God, we must attend to the solution which God himself gives of it. This is afforded us in distinct terms, with reference to the guidance of the Israelites through the wilderness; but the latter also serves as a general rule; for all have the same object — humiliation and consequent exaltation. The former is termed, in the language of Scripture, being made poor, little, and weak, and manifests itself chiefly in the following manner. The individual is, first of all, divested of his self-complacency, by the discovery of the remaining impurities of his heart, of which he is not conscious until they are brought to light by some particular occurrence. Next, the man’s own power is gradually taken from him, in such a manner, that he loses his own life, according to the precept of Christ; but what this implies, experience can best teach us. Paul, though he had long been an apostl, was in such circumstances as to be straitened and oppressed beyond measure, that he might not confide in himself. Our own wisdom is a third object of humiliation; for he that trusteth to it is a fool. Asaph was desirous of understanding many things with regard to the reasons of the divine procedure, but was brought down so low, as to be compelled to say, “I was as a beast before thee.” Job, who also thought himself wise, was stripped of all his greatness, and subjected to a severe scrutiny, in which God said to him, “Who is this that darkeneth counsel by words without knowledge?” and he was obliged to confess, “I have uttered that which I understood not, and things too wonderful for me, which 1 knew not.” Care is taken that no one is able to say, “through my wisdom I have prospered,” which God took so much amiss of the heathenish Sennacherib, that he destroyed him because of it. Ought he therefore to endure it in his children? By no means! The fourth thing of which they are divested, is a secret pleasure in their own excellence and righteousness; which is certainly comprehended in the first; for when all that is in the heart is brought to light, this falls away of itself. ‘* Not for the sake of thy own righteousness or the uprightness of thy heart dost thou enter into Canaan,” is the language both of the Old and New Testament. God is angry with Tyrus for thinking herself so fair. Is it likely he will endure such a feeling in his children?

The being humbled is no pleasing affair. Hagar ran away from her mistress, when the latter wished to humble her; this we would do also, were we able: or at least we would gladly determine the mode of humiliation.

By keeping this object in view, much that is enigmatical will be rendered obvious to us, and that part of the history of Israel’s guidance, which we are about to consider, will be divested of its obscurity.

Numb, xxxiii. 7.

“And they removed from Etham, and turned again unto Pihahiroth, which is before Baalzephon, and they pitched before Migdol.”

There are still some things worthy of remark respecting the encampment in Hahiroth; of which it is said, that it lies in a hollow, over against Baalzephon and Migdol.

It is at all times true, that the Christian takes up his position in a low place. With respect to himself, considered as destitute of divine grace, he lies in an abyss of wretchedness, the unfathomable depth of which becomes increasingly apparent to him; and hence he more and more clearly perceives, that he needs such a grace and such a righteousness as the gospel holds out.

It is therefore only natural that he should be stationed in the depth of humility — a humility which he cannot consider as a species of virtue, but which originates of itself, and says with Paul, “I am nothing.” Lofty imaginations fall away more and more; and though the disciples might have carried them with the even to the cross, yet there they disappeared, and they became “the little ones on whom the Lord turned his hand.” (Zech. xiii. 7.)

But their foundations are deeply laid also, as it respects their salvation, which has its root in the love and foreknowledge of God, who has chosen them before the foundation of the world, and has predestinated them to the adoption of children by Jesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved. Their righteousness, which is not of themselves, is rooted in the bleeding wounds of the Son of God. Their renovation is of the operation of his Spirit, and all these gifts and graces, hopes and anticipations, result” from the mercy of God in Christ Jesus. In one word, Christ, as he is made of God unto us, is the depth in which Israel is encamped, and the rock on which his church is built, against which nothing shall be able to prevail.

It certainly well repays the trouble to examine from time to time, on what our hopes are founded, and to ascertain whether we are resting in any measure upon ourselves, or solely upon the all-sufficient Saviour. And has this foundation been laid in thee, my reader — hast thou begun to perceive the extent of thy sinfulness and misery — and how thou mayest be delivered from all sin? Is thy own foundation completely overthrown, so that thou really losest thy own life, and livest no more, but Christ is become thy life, without whom thou art unwilling and unable to do any thing?

We now direct our attention to the meaning of the words before us. Baal is a term of frequent occurrence in Scripture, and we know that the Jews served an idol of that name, whose worship Elijah and Jehu overthrew. Baal signifies one’who has and possesses something, and is hence a lord. This name has manifestly something very encouraging for the poor Israelites. Hitherto, Pharaoh had been their Baal; at least he arrogated to himself the possession of them, and considered them as bond-slaves: he was therefore unwilling to part with them, because they were so useful to him. Their real Baal and possessor, however, was not Pharaoh, but the Lord, who would not forsake them. He engages to be with his people in the hour of need, and afford them deliverance, and bring them to honour, however strange may be the paths through which he leads them. And this consolation have all true Christians; to them the animating assurance belongs, “Fear not, I have redeemed thee; I have called thee by thy name; thou art mine. — I am the Lord thy God, the Holy One of Israel, thy Saviour; I gave Egypt for thy ransom, Ethiopia and Seba for thee!” To which their hearts respond, “O Lord, other lords have had dominion over us; but by thee only will we make mention of thy name!”

The word Zephon has more meanings than one. It indicates concealment; and the Lord was truly, in this case, a God that hid himself. It was hidden from them why he led them by such a strange and irrational way, that even the rational Pharaoh was compelled to exclaim, ‘* They are entangled in the wilderness.” It was also hidden from them why they were conducted directly towards the Red Sea, and what would occur to them there. But woe to him to whom God is in every respect a hidden God, who neither knows him as a holy and just God, nor as a kind and gracious Father in Christ!

God, in his divine government, is often a hidden God, and occasionally is so in a very high degree. Think of the history of Lazarus. How inexplicable to his sisters must have been his death, although Jesus had sent to tell them that his sickness* was not unto death, but only that the Son of God might be glorified. Think of the death of Christ himself. What thoughts — yea, what amazement must it have caused his disciples, who expected any other result sooner than this! How much it seemed opposed to the word of God, at least as far as they understood it, which was nevertheless precisely fulfilled by it!

But David says also, respecting the people of God, “Thou shalt hide them in the secret of thy presence from the pride of man, thou shalt keep them secretly in a pavilion from the strife of tongues.” (Psalm xxxi. 20.) And the christian church, in all ages, has stood in need of this protection, as much as Israel at that time, although it has not at all times perceptibly manifested itself. When the good work is really begun in an individual, to what dangers is it exposed! so that, humanly speaking, nothing seems easier than a falling from grace. The temptations of the world are perhaps the most inconsiderable. But as if we had not enemies enough in the corruptions and impurities of our own hearts, Satan himself resists us, whose most painful attacks are perhaps the least dangerous. But who can expect to escape his assaults, since he attacked even Christ himself? and if Paul was exposed to his buflPetings, what may not happen to us? Do not we require a Baalzephon, a Lord who conceals and preserves? Yes, more than can be expressed. Have we not seen even a David fall, a Solomon err so far as to bow the knee to idols, and a Moses infringe upon the honour of God? How humble ought therefore to be our walk, and how ought we to watch and pray, lest we fall into temptation!

Zephon also signifies something which is regarded with desire, and the word Migdol, a tower, as also something excellent. A people therefore are here pointed out, who ardently desire something excellent, and look out for it; and this state of mind is only found in true Christians. Every one else longs for things which only deserve to be termed excellent in a very limited sense, being merely of an earthly nature. Days of ease, health, long life, prosperity, and possessions, are the highest summit of the worldling’s wishes. But true Christians are otherwise minded; for though they do not despise these things, yet they by no means cleave to them. The new heart and right spirit, for which David prays, the righteousness which avails before God, and the peace of God arising from it, which passeth all understanding, the Holy Spirit and eternal life, fellowship with God, and intimate union with Christ, are the excellencies of Migdol, for which they pant. They choose the good part, and look towards, it with desire. With longing eyes they watch for the fulfilment of the glorious promises of God, both with respect to themselves, the church and the world; as regards the former, they long for the period of a more perfect subjection, crucifixion, and destruction of their carnal nature, and of a wider expansion of their hearts in faith and love, of a more intimate fellowship with Christ, and their final reception into eternal glory. And their language is, “we lift up our eyes to the hills, from whence cometh our help.” “O that the salvation of Israel were come out of Zion!” How manifold is the strife, how various the labours of the present state! Days of rain and tempest often follow a little sunshine. And how many groan beneath the cross, who like ^imon of Cyrene, were hastening home to refresh themselves after the labours of the field! Such is also the case in the journies of the Israelites. First one thing is wanting, and then another, and still they are dwelling in a wilderness and not in Canaan, their destination. And if the precious fruits of the promised land are shown them, unbelief whispers that they will never reach it, and Joshua has enough to do to cheer the spirits of the people, who all lift up their voices and weep.

Finally, Zephon also signifies the north. “The north and the south — thou hast created them,” says Ethan, in Psalm lxxxix. 12. Towards the north there are a few stars, which scarcely change their place in the heavens the whole year through, and one of them is termed the polar-star, from remaining almost immoveable. This star often guided the traveller, both by sea and land, before the invention of the compass; and thus the children of Israel, though they needed no polar-star, yet they were in want of a firm point, on which the eye of their confidence might be fixed. This they could not find on earth, especially under their existing circumstances, but were compelled to seek it on high, to which the lofty tower seemed to point. For what provision had they made for their journey? They were devoid even of weapons, not to mention any thing else.

Not only they, however, but we all require a polar-star, an immutable object, to which our souls may cleave. But where is it to be found? Not in the world — not in its wisdom, which is foolishness in the sight of God, and varies every five years, and is therefore no fixed, no polar-star. Not in its favour or its possessions, which are as mutable as every thing else. Equally destitute are we in ourselves in a firm ground of confidence. On what therefore shall we lean, since the Scripture declares him to be a fool who trusts to his own understanding; and since that which is really valuable is revealed only unto babes? On our own might? we cannot even make a hair white or black. On our resolutions? they are, when born, already like infants half dead. On our courage? which so easily fails us. On our light? which is so soon obscured. On our certainty? which is so soon shaken. On our faith? which so readily vacillates. On our experience? which we so rapidly forget; or on what else shall we lean, since man at his best estate is altogether vanity, and since a malediction rests upon him that trusteth in man, and maketh flesh his arm?

Who then shall be our stay, our firm dependance? Shall God? But are we not sinners, and is he not an enemy to sin? A star, however, is risen in Jacob, and a rod out of Judah’s root; to it shall the Gentiles seek. In him is life and all abundance. Let us look unto Jesus. We need wisdom, great wisdom; we must be in possession of a virtue which shall be valid in the sight of God; without holiness no one shall see him, and we require a great deliverance from the multitude of evils that oppress us. But see! all this is found in One — in Jesus Christ; and even, as in the Israelitish camp, almost every eye was directed to his type, the brazen serpent, so ought we to desire to know nothing but Christ and him crucified. Then, though possessing nothing in ourselves of which we can boast, or whereon we can depend, yet we have him in whom all is comprised; and though our faith may be but weak, he can easily strengthen it; and if we believe not, yet lie remains faithful. This is the true polar star for us poor pilgrims. His word is the tower Migdol, which points us to him; and this word we must hold fast.

The children of Israel were very soon placed in circumstances, in which they had great need of this firm point beyond the sphere of the visible world. We also occasionally think that we are in a very distressing and perplexing situation. Perhaps this may be the case. But when it will appear to us, as if no one besides ourselves had been in similar, or even still more distressing circumstances, and when we are inclined to exclaim, with Jeremiah, “Where is there a sorrow like unto my sorrow!” we are under a mistake. Let us for a moment picture to ourselves the situation of the Israelites at Pihahiroth. They were encamped in a deep dell, surrounded by mountains, from which it was impossible to escape, either to the right or left. There was only one entrance to this vale. The opposite end was closed by the Arabian Gulph, or the Red Sea. And into this hollow way the children of Israel were obliged to enter, because the cloudy pillar led them thither. Pharaoh ascertained their position. He began to repent having suffered them to remove, by which the country had endured an irreparable loss, in being thus deprived of its bond-servants, who performed the labour which they had no desire to do. His counsellors agreed with him perfectly, and the resolution was speedily taken. He immediately commanded his army to march, and placed himself as generalissimo at its head. So little time was lost, that the children of Israel were soon overtaken. These good people thought of no danger, but believed they had left all distress behind them in Egypt. They had no weapons wherewith to defend themselves, and they were not less deficient in courage. The provisions they had brought with them out of Egypt were almost consumed, and they began to be in want. All at once they saw behind them the mighty Egyptian host, with its glittering weapons, rattling carriages, and stamping horses. Who can describe their terror! Pharaoh, to all appearance, could now do with them as he pleased; could slay their chiefs, cause them to perish with hunger, chase them into the sea, or drive them back into a more severe bondage than before. The Israelites saw no means of escape; pent up on each side by craggy rocks, before them the sea, behind them a martial host. Dreadful situation! they were either irrecoverably lost, or, if any alternative was left, it was the only one of surrendering at discretion, and what would then become of them? Their terror was indescribable. They began to cry aloud most piteously. Nothing was left them but Baalzephon, i. e. the pole-star in the heavens, which shines the brightest in the darkest night — nothing but Migdol, the high and lofty — nothing but the Lord, to whom they directed their cries; not, however, in a believing and confident manner, but more fearing than hoping — hoping where they had apparently nothing to hope for. They had forgotten all the great and astonishing things which the Lord had already done for them, and were incapable of inferring from thence that he would not now abandon them. Even Moses, to whom this was nothing unexpected, since the Lord had already informed him of it, even he stood awhile mute and astonished. Nay, how far may not mistrust be carried! The children of Israel, in their apprehensions, conceived a horrible suspicion, even with regard to Moses, that he had, perhaps, thus concerted it with Pharaoh; at least, they considered him ‘as the author of the whole calamity, in having brought them, by his thoughtlessness, into this desperate situation, which they had foreseen, and had more than once said to him, “Let us alone, that we may serve the Egyptians.” For, however wretched that servitude might be, yet it would have been better for us than to perish thus miserably in the desert.

Nor can it be described what distress and anxiety the law causes a soul in which it performs its office, causing it to exclaim with Paul, “O wretched man that I am, who shall deliver me?” The individual then sees no way of escape, and in such circumstances many have probably said, with the children of Israel, * O that we had only remained in Egypt! 0 that we had only remained in our former state of security, in which we did not trouble ourselves about God and his word, about our souls and their state, but lived without care like others!’

In short, the poor Israelites imagined nothing less than that every thing had conspired for their destruction — Moses and Pharaoh, the valley and the sea. Certainly they had much that might have encouraged the visible sign of the gracious presence of God, in the pillar of cloud and of fire; but what availed that in such a season of distress? O how different were their feelings now, to what they experienced at Rameses, where they shouted for joy, whilst now they groan with apprehension! Night surrounds them; the pole-star alone shines upon them. Nothing is left them but him whose name is / am; and he will continue to be that which his name imports. Fear not, therefore, the Lord will get glory to himself. He will fight for you, whilst ye shall stand still and see his salvation.