The Fountains and Palm-Trees of Elim
“I sat under his shadow, with great delight,” says the bride in the Song of Songs, “and his fruit was sweet iHito my taste.” Except Christ, all appeared wild, harsh, and unsavoury to her. Enjoying him, she can dispense with every thing besides; without him, nothing can satisfy her. vShe must again possess him, or she falls sick with love. And what a delicious fruit is peace with God through our Lord Jesus Christ! — is joy in God, as a gracious Father! is freedom from an evil conscience, a true heart, the full assurance of faith, that perfect love which casteth out fear, and that confidential intercourse with God, in which spirit converses with spirit! There sat the bride. How different to her former position in darkness and the shadow of death! It is thus that the Lord, from time, to time affords his people their Peniels, and their pleasing encampments, like the children of Israel at Elim.
Exoi/. XV. 27. “And they came to Elim, where were twelve wells of water, and three score and ten palm-trees, and encamped there by the waters.”
The children of Israel had now been a month on their journey, having left Egypt on the 15th day of the first month, and on the same day in the second month, they arrived at this pleasant encampment. After the occurrences at Marah, they had probably not promised themselves much enjoyment. And yet their expectations are exceeded, and it fares uncommonly well with them. They then probably felt assured it would be increasingly better with them at every station. They imagined they had now become acquainted with God, and seen his deliverances in the extremity of distress. They had seen how he is able to help, when none else can advise; and therefore why should the same thing always occur? Yet afterwards, contrary to their expectation, they were again placed in trying circumstances. But why is this? Ought we not to expect any thing? leave the Lord entirely to act as he pleases? resign ourselves unreservedly to him, and expect no change either in good or evil days? It would really seem as if such ought to be the case.
They arrive, therefore, at their fifth encampment, called Elim. The word is of the plural kind, and signifies the strong, the heroic, the courageous. Hence also, El is one of the divine names, and is applied, especially by Isaiah, ch. ix., to the wondrous child, who is there called El gibbor, “the mighty God.”
The word Elim also reminds us of rams, who are a figure of strength, which they possess particularly in the head, and of deer, which probably resorted to this shady, pleasant, and well watered spot. This place is described, both by ancient and modern writers, as extremely agreeable, and its beauty is doubtless much increased by its lying in the midst of an immense and unfruitful desert, as if it had been miraculously placed there, as a proof of the divine Omnipotence, which can form a garden in the midst of such a desert. In recent times, an English traveller found there nine clear fountains of water, but the other three had been sanded up. There were several thousands of palm-trees. Thus their number had either increased, or else Moses only mentions seventy of the chief of them, without intending to say there were no more.
Palm-trees belong to the most remarkable productions of the vegetable kingdom in the east, and they are often mentioned in Scripture. There it is said of the righteous, in the 92d Psalm, that they shall grow as the palm-tree. It is a tree which yields a refreshing and pleasing fruit, called dates. This fruit ripens in every season of the year, which peculiarity it has in common with various other fruit-trees. How must the children of Israel have been refreshed by this fruit! It never casts its foliage like other trees, but in every season is as green as it is fruitful. Its leaves are also of considerable size and umbrageous appearance — a pleasing feast for the eyes of the Israelites, who had long seen nothing but naked rocks, sand, and gravel. They grow perpendicularly to a great height, but are also easy to climb, from the crevices in their rind, which form a kind of ladder. They attain a great age, and when cut down, the roots shoot up again. It is also observed of the palm-tree, that the more it is restrained, the higher it towers. Its branches serve as tokens of joy and victory; hence the church triumphant in heaven, is represented in Rev. vii., with palms in their hands. In the temple itself, a palm-tree and a cherub were placed alternately. And of these beautiful trees there was a great number at Elim. It was good to be there, and a place in which the traveller willingly pitched his tent.
The resemblance between the palm-tree and the Christian will be easily perceived by the devout reader.
This encampment serves as a proof, that real religion has not only its sorrows, but also its joys; that it calls upon us not merely to self-denial, patience, and the taking up of our cross, but that it also affords us enjoyments, which are not found in the same degree and purity elsewhere. Sighing and sorrow m.ust occasionally flee away, and joy and delight possess the believer. Hence the latter frequently encourages himself in his sufferings, with the certainty of succeeding enjoyments; and he exclaims with David, ‘* Why art thou cast down, O my soul! and why art thou disquieted within me? Hope thou in God, for I shall yet praise him, who is the health of my countenance and my God.”
There is also a difference observable in the Christian’s joy. It is indeed his duty to rejoice — yea, to rejoice evermore. In fact, a very agreeable duty, but to the exercise of which a variety of things are requisite, which are exercised by believers in very different degrees. There are certainly those amongst them, who are led as on a plain path, whose outward and inward position, disposition, and constitution, as well as the grace which dwells within them, together with their relative situation, co-operate to enable them to proceed on their way in great equanimity of mind. They are as remote from particular sufferings, as they are from extraordinary feelings of joy, and keep the desirable medium. Again, there are others, who are seldom truly joyful, and that only for a short time, and with respect to whom every thing is as unfavourable as it is favourable for those lirst nientioned. Sorrow is their usual element, and sie:hing and complaining their most frequent employment. They mourn sore like doves, and are as the solitary sparrow on the house-top. They are not like the upright and fruitful palm-tree, but flourish only as the grass, and are like the broken reed or the smoking flax. These are the desponding souls, which must be energetically commanded to be of good courage. Every harsh and severe word makes them tremble, and even comfort must be administered to them in a very gentle manner, lest their distress should be heightened.
There are also anxious and contracted souls, which are often as great a torment to others as to themselves, and with whom it is requisite to have great patience, because they frequently criticise others, and are self-willed. Trifles are often regarded by them as things of great importance, and they are like those people who say, “Touch not, taste not;” whilst in more important things, they are not unfrequently too indulgent, and stand in singular contradiction with themselves.
There are also those who experience very rapid transitions from joy to sorrow, and vice versa, as if they were suddenly removed from the severity of winter into the smiles of spring, and then back again into the rudest season of the year. The cross of Christ appears at one time to them ill the complete effulgence of the Holy Spirit’s light. They drink their fill from the crystal stream that proceeds from it. They have a most heart-cheering view of the putting away of sin, and the purging of iniquity by the blood of Christ, and how, by his one offering, he hath perfected for ever them that are sanctified. They
Stand with Moses on Mount Nebo, and enjoy the prospect of Canaan. No breath of doubt moves a single leaf, no zephyr curls the smooth and glassy f surface of their even minds, in v’hich the sun of grace reflects itself in all its brilliancy; no impure lust Sv troubles the transparent element, and the balmy per- ,^ fume of heavenly devotion calmly and gently ascends. But, ere long, the scene on the lake of Gennesaret is renewed. The master lies down to sleep. Hostile winds disturb the lake. Its raging billows fill the yielding bark, and, to all appearances, the first thing they sweep away is faith; at least nothing is heard but the alarming cry of “Master, Master, we perish!” which sounds more like the groan of despair, than the anxious cry of a struggling and supplicating faith; so that the Master even asks, “Where is your faith?” ^’’
But how rare are those who, as James says, look
into the perfect law of liberty, so as to continue therein; who are firmly established on immutable principles, and who stand like a rock amidst the raging billows! Certainly none but God can thus establish us. But it is nothing impossible, and may be experienced through grace; so that the individual can really say with Paul, in a permanent manner, “I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ’s sake; for when I am weak, then am 1 strong.” (2 Cor. xii. 10) And these are the characters to whom it may be said, ‘* Cry out and shout, thou inhabitant of Zion; for great is the Holy one of Israel in the midst of thee!” (Isaiah xii. 6.)
The joys of the true Christian have all one origin, the merits of Christ, especially his grief and tears, his
£ 3 agony and abandonment, by which he has purchased for his people the ability to rejoice with a joy unspeakable and full of glory. Even as he condescended to become poor, that we through. his poverty might be made rich, so although he might have continued in divine felicity, yet he resigned himself to the deepest sorrow, that we through his grief might have joy. He has accomplished a perfect atonement, and therefore no one need wonder that his people daily and heartily rejoice in it.
The joys of the Christian proceed from one and the same source. It is not worldly, earthly, or even sinful things, which constitute his joy, or produce it. It is the Holy Spirit who makes him glad. His rejoicing is therefore entirely independent of outward things. Bodily sufferings, imprisonments, and even tortures, cannot prevent the Holy Spirit from visiting the heart of the Christian. So that the righteous are confident, even in the midst of death, and can sing hymns of praise when lying in fetters. Hence it is a joy of which no man can deprive them, and which Christ calls his joy in them. On this account the world does not understand their joyfulness, because it knows not and has not the Holy Spirit.
The joys of the Christian are excited by a variety of
. occasions. At one time it extends itself in such a manner, that the beauties of nature, the divine blessing
( on the fields and gardens, the advantages of situation,
‘deliverance from some temporal evil, &;c. excite the heart to holy joy. At another time it is a book, a
’ sermon, a verse of a hy’mn, a text, a conversation, which yields such pleasing light, that the soul again strikes the chords of its harp, which it had previously
k hung upon the willows. The Lord’s Supper, the reahzing of the love of God, the atonement of Christ, the consideration of the Lord’s wondrous dealings, can often cheer the mind uncommonly. Whilst at another time all is barren and dry, as a proof that the soul cannot produce it alone; but the Spirit that quickeneth.
These joys produce in all the same effect “The joy of the Lord is your strength,” says Nehemiah. “When thou enlargest my heart,” says David, “I will run in the way of thy commandments.” When the Galatians experienced the joys of salvation, they were willing to have plucked out their very eyes. The Hebrews took joyfully the spoiling of their goods, and the apostles, after being scourged, departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the name of Jesus.
How desirable is it, therefore, that we meet from time to time with such Elims; and who does not gladly concede repose to the children of Israel, after their three days’ tedious journey over the hot and gravelly soil, without being able to take any regular rest during the night? However, ihey were not permitted to stay long there. For that was not their rest.
Elim, as mentioned before, implies the strong. But to whom is the term applicable? to the place of encampment, or to the Israelitish host? Why not especially to the latter? For Israel is certainly strong. Did he not derive his name from having prevailed, when wrestling with God? How should he not be strong, since the Lord is his strength, on whom he waits, and thus continually renews his strength. Who will overe4 come him, since the Lord fighteth for him; how should he not overcome, since the Lord is his sword? “All things are possible to him that believeth.” Were this not the case, “if the Lord had not .been on our side,” now may Israel say, “if the Lord had not been on our side, when men rose up against us; then they had swallowed us up quick, when their wrath was kindled against us; then the waters had overwhelmed us, the stream had gone over our soul.” (Psalm cxxiv. 1 — 4.) But now there is a stream which makes glad the city of God; “for God is in the midst of her, she shall not be moved.” (Psalm xliv. 5, 6.) Christians are strong, and able to perform exploits.
The springs of water were twelve in number, and the palm-trees seventy. The number of the former agrees with that of the apostles, and of the latter with that of the seventy disciples, whom Jesus (according to Luke X.) sent out after them. Now, even as every thing befel the children of Israel typically, so this likewise. Their fifth encampment, therefore, is a type of the Gospel, which was first preached by the twelve apostles and the seventy disciples. This gospel serves as a well watered, shady, and pleasant grove, for the weary and heavy-laden soul, which has fatigued itself on the gravelly soil of Etham, and suffered from the want of every thing. Here it is said to them, “Eat, O friends, and drink, yea, drink abundantly, O beloved!” Here the scorching heat of the sun no longer falls upon them. The glory of the divine majesty no longer darts upon them with fiery ray, so as to cause them to exclaim, “Woe is me, for I am undone;” for “their transgressions are forgiven and their sin is covered.”
Even as the palm-branch is a type of victory and peace, and the purling streams by their pleasingmurmurs delight and tranquillize, whilst here and there the fleet roebuck or the majestic stag, drinks or grazes on the verdant pastures, §o, under the victorious palms of the crucified and risen Saviour, a balmy peace distils upon the soul, the timid deer are attracted near, the hart, that had long panted for the water-brooks, drinks, and all that the soul perceives, proves at the same time refreshing. In short, the delight afforded by this grove of palms to the Israelites, after such a wearisome journey, is experienced incomparably more essentially in the gospel, as soon as a humbled soul learns to understand it in the light of the Holy Spirit.
But all this does not constitute Canaan, although it may be a small foretaste, and a faint reflection of it. What must Canaan itself be, where the crystal stream, planted on both sides with trees, which bear twelve manner of fruits, rolls along where no vicissitude is experienced, but such as exalts the felicity of its inhabitants I Yea, what no eye hath seen, nor ear heard, has God prepared for them that love him.
Let us also become travellers. Let us forsake Egypt with all its splendour, and hasten towards Canaan.