Ezion-Gaber
“And they departed from Ebronah, and encamped at Eziongabcr.”
This encampment was distant about tliirty-five miles from the previous one. With respect to its situation, it lay parallel with Alush, the ninth encampment, and no further from it than from Ebronah. In thirty-eight years, therefore, they had apparently made no further progress than in the first half year! Yet in reality, they had proceeded much further. They had attained to a painful knowledge of themselves, as well as experienced many proofs of the Lord’s power, goodness, and faithfulness. They were, at least in my opinion, much poorer, meaner, and more self-despairing than when at Alush. I dare not, however, assert, that they were become more believing, obedient, and devoted; although we may hope that such was the case, since nothing to their disadvantage has been mentioned for a long period. If whilst at Ezion-gaber, they drew comparisons with their circumstances at Alush, how very different much, if not every thing, would appear to them! And is not this also the case with us, after having walked for a period in the ways of godliness? Yet still Ebenezer!” hitherto the Lord hath helped us! “Forgetting the things that are behind, I reach forth unto those that are before.”
They now found themselves, for the third time, at the shores of the Red Sea, and after tracing a semicircular route along the borders of Moab, they reach, after some time, the strand of this remarkable sea for the fourth time, but only in passing from Zalmonah to Punon. We have seen from 1 Cor. x. that the Red Sea is a type of the baptismal covenant, or a being buried with Christ by baptism into death; the mortification of the old man with his affections and lusts, as well as a being raised up together with Christ to newness of life.
Besides baptism, the Red Sea is a representative of. the superabundant measure in which the blessings of the covenant of grace are poured out in the days of the New Testament, by which the purification of the soul from sin, and its renovation into the divine image is accomplished. What object more precious can we contemplate therefore than this Red Sea? Will it be sufficient to view it only four times, or ought we not rather to be continually encamped upon its shores? We ought continually to revert to Christ, and reasonably never depart from him a moment, but abide in him, that we may bring forth much fruit to the glory of God the Father; since without him we can do nothing.
Ezion-gaber, at least in later times, was a sea-port, where vessels found a-safe harbour, and where Solomon and Jehoshaphat built ships, and sent them to Ophir for gold. This was also the furthest point of distance from the promised land, and from hence they directed their course to the western part of Canaan. Here it was that the Lord sent them word by Moses, saying, “The Lord thy God knoweth, or hath taken to heart, thy walking through this great wilderness.” (Deut. ii. 7.) They had long wandered about Mount Seir; until at length the Lord said, it was enough, and sent them this consoling message.
Let us now briefly consider the import of the name of this encampment, which consists of two words, Ezion and Gaber, and we give the preference to that interpretation which renders it by “counsel of strength.” The lattef word is the same which is applied to the wondrous child, which is born to us, and is called in Isaiah ix. ‘’ the mighty God,” and also in Psalm xlv. where it is said, “Gird on thy sword, O thou most Mighty!” The first word is also applied to him by Isaiah in the same connection, where he is called “Counsellor.” Here both names appear in one, “counsel of strength,” or powerful counsellor, and thus denotes something as desirable, as it is needful, useful, and encouraging.
The name Ezion, as implying counsel, reminds us of necessity and experience, and encourages confidence and reliance. What a necessity for counsel did the Hebrews feel in their wanderings, which increased as they approached Canaan! How much was still to be endured, how many difficulties to be overcome, how many enemies to be conquered, who far exceeded them in strength and knowledge of war, and compared with whom they were only as a swarm of ants or grasshoppers. To this was added their folly; since Moses was compelled to tell them that to that hour they had not attained to an understanding- heart. How often were they in circumstances where they knew not how to help themselves, and might be placed again in similar circumstances! They were still far from Canaan, surrounded by embittered and powerful foes, Edom,. Moab, and Ammon, who were already whetting their swords. Aaron and Miriam died soon after, and even Moses himself.
Such was the situation of the Israelites; and are we in reality less in need of counsel than they? We shall not think so, if we measure ourselves aright, and are convinced, that though in different circumstances, we are in a similar situation, and before we are aware, may not know which way to turn. How necessary is .it, therefore, to have a wise and trusty counsellor always at hand to advise us how to act both in spiritual and temporal things! How shall we be able to stand? How avoid missing the way? How defend ourselves against our subtle and powerful adversaries, and attain the prize of our high calling of God in Christ Jesus? Happy are we, if placed in circumstances to feel our need of such a counsellor, and still happier, when we continually resort to him and hear his voice behind us, saying, “This is the way, walk ye in it!”
And how often had Israel already experienced his aid and counsel! How much had they already passed through! so that even Moses said, “The Lord thy God bare thee through the wilderness as a man beareth his son, in all the way that ye went, until ye came unto this place.” What aid have we not received both spiritually and temporally? When no way of escape appeared, he showed us an outlet. Darkness was made light before us, and crooked things straight.
The experience of this ought to produce hope and confidence. In whom? In him whose name is Counsellor and Mighty God. We have long wandered in the desert, so that all trust in our own wisdom and strength ought reasonably to have departed. Now stich was the intention of the cross and circuitous path of the Israelites, and in order also that all that was in their hearts should be made manifest. We ought likewise to become so humbled, as to deem ourselves unworthy of entering the promised land, and ascribe it merely to the Lord’s fai!;hfulness in fulfilling his promise. The object would be then pretty well attained, and will be manifest in the degree in which you cleave solely to the Lord, and not to yourselves, but trust in him who says, “All things are possible to him that believeth.”
This confidence enables us to cast all our care upon him who careth for us, as a father for his beloved child; and whatever supports may be removed or enemies appear, yet we go forward in his strength, making mention of his righteousness, and of that only.