Ebronah
“And they removed from Jotbathah, and encamped at Ebronah.”
The camp of the children of Israel presented a beautiful and astonishing sight. It formed an immense square, comprising many straight principal streets, and a great number of small ones. Three tribes encamped on each side, each of which had its leader and a particular banner. In the midst was a large open square, in which stood the tabernacle, the visible residence of the invisible God. On important occasions, Moses went into it to ask advice of God. Above it rose the cloudy pillar, which could be seen from all parts of the camp. During the day, it served as a defence against the scorching rays of the sun. In the night it diffused a strong light. It gave the signal for departure by elevating itself from the tabernacje, on which, the tabernacle, as well as the whole camp, was broken up. It went before, to point out the way, and designated the place of encampment by standing still. Throughout the camp, no hard work was performed, except the going out every morning to gather manna, and the setting up and taking down of the tents, which, however, on the average, occurred only once a year. There was no beggar, nor any trade carried on in the whole camp. A pleasing tranquillity reigned throughout, and the whole formed a New Testament constitution — Christ all in all. Him they fed upon in the manna, and drank in the water from the smitten rock. Him they consulted, and he answered them; he was their defender, guide, escort, and counsellor.
Under his guidance they broke up from ‘* Good-town,” and were directed to Ebronah, their thirtieth encampment. This word has various significations, which we will consider seriatim.
1. It signifies a passing through, as through a door. And is not our earthly life such a passing through, even as the whole journey of the children of Israel through the Arabian desert might be termed Ebronah, a passage through? for “here we have no continuing city.” However willing we might be to linger behind, yet the stream of time carries us forward without stopping. We must not wish to stay in our natural state, but seek to enter in at the strait gate — the gate of repentance, a real, thorough, and entire change of mind and sentiment, which every one must experience who wishes happily to pass through this life. It is true none can place himself in this state; and it is even true that many seek to enter in, and are not able. Entreat the Lord, therefore, mercifully to work in thee, both to will and to do.
But if this favour is granted thee, thou wilt have to pass through much self-denial, although this is nothing particular, since the natural man is also obliged to suffer the want of many things. Why should a Christian complain, therefore, of having to deny himself, since he enjoys at the same time the divine aid? and for which he will be re-compensated a hundred fold.
He has also to pass through tribulation; but why should he fear it? Are those whose path leads, to perdition, without trouble in this world? Is godliness a means of defending us against it, or is it not rather profitable for all things? How unreasonable, therefore, the cry, that the way to heaven is such a painful one! On the contrary, what consolations are experienced in it, compared with which, the pleasures of the world are as nothing. In every case, for the Christian, it is only a passing through, whilst the impenitent finally perish in a sea of troubles. For death, which is the termination of the passage, makes an end of all the believer’s troubles, and is the commencement of supreme felicity; whilst, to the unbeliever, it terminates his happiness, and is the beginning of extreme misery. “Stand in the ways, therefore, and see, and ask for the old paths, where is the good way? And walk therein, and ye shall find rest for your souls.” (Jer. vi. 16.)
2. The word Ebronah has also an evil signification, and indicates a transgression of the law. As it is written in Hosea vi. 7,” But they have transgressed the covenant, and have dealt treacherously with me.’’ However heinous the transgression, so much the more needful is it duly to be conscious of it. This constitutes a part of the repentance we previously mentioned. But this is not done by merely confessing that we are sinners like all others, by which is only meant, that no one is perfect and without fault. The Lord, however, leads those whom he conducts to Canaan, to Ebronah, into the knowledge of their transgressions. By his Spirit, he sets before them every single sin, so that they can no longer regard themselves as innocent, but culpable. He also reveals to them the depravity of their natures, which are by no means fit for the kingdom of heaven, and must be totally changed. But the true knowledge of self and sin is connected vsith sincere repentance and contrition, and not unfrequently with fear and terror, when the man feels at the same time his unbelief, and expects nothing good from God, but beholds him as revealed in the law rather than in the gospel, and when his holiness rather than his mercy shines upon him. This is the plough, by which the soil of the heart must be turned up and prepared for receiving the seed of the gospel.
3. Yet this word has also the pleasing signification of the removal of this feeling of wretchedness. This removal of transgression is accomplished by the sacrifice of Christ, when the Lamb of God took away the sin of the world, by which it was plunged into the depths of the sea and cast behind the face of God, Jesus’s dying day was the great day which God had predicted five hundred years before; that in one day he would remove the iniquity of the land. (Zech. iii. 9.) For with this one offering he has perfected for ever them that are sanctified. The second mode of taking away sin is in being renewed and sanctified. In the announcement of restoration to the divine favour for the sake of Christ, a complete renovation, so to speak, descends into the soul. With this pleasing scourge the Lord Jesus expels all the earthly propensities from the soul, and makes it a house of prayer. The cross comes; inward corruption is more clearly felt, as well as our total dependance on the Lord and his grace. This renovation is carried on through life, until it receives its longed-for consummation. The heart is gradually made right with God, the eye becomes single, the image of the earthy passes away, and the image of the heavenly is restored, until the man awakes, satisfied with his likeness.
4. The name of this encampment has also other significations. It may likewise be rendered wrath. With reference to man it is said, “The wrath of man worketh not that which is right before God.” Hence believers are enjoined not to “let the sun go down upon their wrath.” The Scriptures also speak of the wrath of God, which is revealed from heaven against all unrighteousness. “Who knoweth the power of thy wrath? We are consumed by thine anger, and by thy wrath we are troubled,” says Moses, in Psalm xc. Perhaps many died in this very place in consequence of the divine displeasure, which gave occasion to give it a name indicative of anger. How seriously ought every one to strive for its removal; and yet how few there are who know and believe the power of his anger!
5. This is the same word from whence the Jews derive the name of Hebrews, which Luther translates “foreigners.” In this sense, we must all become Hebrews spiritually, that is, strangers and pilgrims, who seek a better country. We are hastening towards eternity, and the translation into it is a very important step. Being ignorant of the precise moment of this transition, it is necessary that we be at all times in a state of preparation for it. Christ is the way, the truth, and the life; he that believeth on him is passed from death unto life, and shall not come into condemnation. It is by “abiding in him, that when he shall appear, we have confidence, and shall not be ashamed before him at his coming.” (1 John ii. 28.)
6. Ebronah, when divided into two words, Eb and Ronah, signifies a loud sound or violent outcry. If Christ himself in the days of his flesh poured out his supplications with strong crying and tears, his followers must also be content to be placed in such circumstances where this is requisite. Desire may be so strong, necessity so urgent, and the longing for help so ardent, that it breaks out into a loud cry; of which we have many instances in the Scriptures.
The word may also imply violent weeping; of which there is also no want of remarkable instances; at the head of these is our Lord himself. But with resrard to the true Christians, the promise is applicable, “They that sow in tears shall reap in joy. Weeping may endure for a night, but joy cometh in the morning;” and hence it is remarkable, that Ebronah may be also rendered excessive joy; thus we read of the sons of God “shouting for joy.” (Job xxxviii. 7.) The church is occasionally encamped at an Ebronah, where it breaks out into thanksgiving and praise, and into loud exultation, even as it is said in Isaiah xii. 6, “Cry out and shout, thou inhabitant of Zion; for great is the Holy One of Israel in the midst of thee!”
It likewise implies power in prayer; when the Holy Spirit descends upon the soul, as the Spirit of grace and supplication, so that it pours itself out in fervent prayer, that ceases not, that takes the kingdom of heaven by violence, and of which Christ says, “Whatsoever ye ask in prayer, believing, ye shall receive;” a prayer full of holy devotion, which causes the soul to forget the world and itself; a prayer of heavenly unction, where neither tears nor praise is wanting, and which is sure of being answered. Lord, teach us thus to pray! In particular, it denotes a powerful intercession. ‘*■ The prayer of a righteous man availeth much,” when it is effectual and fervent or inwrought. Therefore offer up prayers, supplications, and intercessions for all men.
This encampment, therefore, is the opposite of every thing of an indecisive, lukewarm, and slothful nature. It intimates something entire, decisive, and animated. Whilst nature’s strength decays therefore, and our own strength becomes weakness, may we go forward in the strength of the Lord, until he lead us to a happy transition from time into eternity, where we shall be for ever with him, and praise him through endless ages! Amen.