02.03A. Special Exercise of Faith in the Wisdom of God's Procedure.
3. Special Exercise of Faith in the Wisdom of God’s Procedure.
"He led them forth by the right way, that they might go to a city of habitation" Psalms 107:7 This Psalm is designed to illustrate the universal providence of God — but a special allusion is made to the case of the Israelites in the wilderness, as affording a signal example of the method in which God’s providence is exercised for the good of his redeemed people. That God led the Israelites through the wilderness, is elsewhere affirmed, where it is said, "you led Jacob like a flock, by the hand of Moses and of Aaron." "He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye — as an eagle stirs up her nest, flutters over her young, spreads abroad her wings, takes them, bears them on her wings; so the Lord did lead him." (Deuteronomy 32:10-12.) A visible sign of his presence in the midst of them was graciously given to strengthen their faith in his promise. "The Lord went before them by day in a pillar of cloud, to lead them in the way; and by night in a pillar of fire, to give them light." (Exodus 13:21.) And although, when provoked by their ingratitude and rebellion, he threatened that "he would not go up in the midst of them lest he should consume them in the way;" (Exodus 33:3) yet, on the intercession of Moses, he was graciously pleased to renew his promise, saying, "My presence shall go with you, and I will give you rest." (Exodus 33:14.)
Accordingly, every step of their journey was regulated by his counsel. He taught them where to rest, and when to advance. He marked out for them the path which they should take, and at every successive stage they had fresh proof that they were under the immediate guidance and protection of the God of Jacob. When we consider this fact, that God was their leader and guide, and when we reflect on his omniscient and unerring wisdom — but above all, on his paternal kindness and love — we cannot fail, from these considerations alone, to conclude, that the way by which they were led, was, as it is said to be in the text, "the right way." His love, his wisdom, his foresight, his covenant promise, and his Almighty power — these were so many assurances that he would not lead them astray; that weak and wayward as they were in themselves — their steps should be so ordered as to bring them to their promised rest. But while God was their leader, and while the way by which he led them was the right way, I beseech you to observe that it was not a way unhindered by difficulties, and temptations, and trials. On the contrary, it was beset with them on every side, insomuch that their progress through the wilderness, so far from resembling the triumphal march of a prosperous nation under a great and glorious leader, was, throughout, the journey of distressed pilgrims; it involved them in many hardships, exposed them to many dangers, and gave occasion to much murmuring and distrust; and yet, still it is affirmed, that "he was leading them by the right way, unto a city of habitations." It may be instructive to compare the actual facts of the case, as these are recorded by the pen of Moses, with this general declaration from the pen of the Psalmist: to consider the way by which they were led, with all its difficulties and trials, and to connect it with the assurance, that difficult and dangerous as it was, it was the right way.
1. The way by which God led the children of Israel, was neither the shortest nor the most direct. On the contrary, it was circuitous, and, in so far as their mere translation to the land of Canaan was concerned, unnecessarily protracted. Numerous and mixed as the company was under the conduct of Moses, "consisting of six hundred thousand men, besides children, and much cattle," (Exodus 12:37) a few weeks might have sufficed to transfer them from Egypt into Canaan. Yet we read that "when Pharaoh had let the people go, God led them not through the way of the land of the Philistines, although that was near; but God led the people about, through the way of the wilderness of the Red Sea." (Exodus 10:17-18
2. The way by which God led the children of Israel in the wilderness, exposed them to severe privations, cut them off from many of their favorite indulgences, and deprived them of most of their former comforts. Thus we read, that after their departure from Elim, "the whole congregation murmured against Moses and Aaron, and said unto them: Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh-pots, and when we ate bread to the full! But you have brought us forth into this wilderness, to kill this whole assembly with hunger!" (Exodus 16:2-3.) And again at Rephidim, "the people thirsted for water — and the people murmured against Moses and said, Why have brought us up out of Egypt, to kill us, and our children, and our cattle, with thirst? And Moses cried unto the Lord, saying, What shall I do unto this people, they be almost ready to stone me?" (Exodus 17:3.) And long afterwards, at Taberah, "the children of Israel wept again and said, Who shall give us meat to eat? We remember the fish which we ate in Egypt freely: the cucumbers, and the melons, and the leeks, and the onions, and the garlic. But now our soul is dried away; there is nothing at all, besides this manna, before our eyes." (Numbers 11:4-6
3. The way by which God led the children of Israel in the wilderness brought them frequently into inextricable labyrinths; into situations of imminent peril, from which they could not have escaped — except by his own miraculous interference. Nor does it appear, either that they could not have reached their destination without passing through these labyrinths, or that they fell into them by mistake or mischance — on the contrary, they were led into them by the express direction of God! Thus, immediately after they had left Egypt, "Then the LORD gave these instructions to Moses: Order the Israelites to turn back and camp by Pi-hahiroth between Migdol and the sea. Camp there along the shore, across from Baal-zephon." (Exodus 14:1.) This was a situation entirely out of their direct road, and of such a nature, that their escape from it was absolutely impossible, by human means, if they were pursued by the Egyptians — for if assailed in the rear, they were hemmed in on either side by the land, and before them was the sea. And yet they were brought hither by the special direction of God himself, and that too, when the peril of such a situation was so obvious, that it was predicted that "Pharaoh would say of the children of Israel, they are entangled in the land; the wilderness has shut them in!" (Exodus 14:3.) Nor was this a solitary instance — many such situations were chosen for them, in which escape, by human means, was impracticable, insomuch, that the difficulties in which the children of Israel were involved by means of the route which was chosen for them, and the labyrinths into which they were brought, being such, as the most ordinary prudence might have avoided, and such also as no leader would have encountered, unless he acted under the impression that he was divinely directed on the one hand, and would be miraculously delivered on the other hand. The way, then, was full of difficulties — yet it is said to have been the right way.
4. The way by which God led the children of Israel in the wilderness, exposed them to numerous conflicts with their enemies, conflicts for which so mixed a company were but ill prepared, and which often excited the murmurs of fear and discontent. Thus they were called to contend with Pharaoh: "The children of Israel lifted up their eyes, and behold, the Egyptians marched after them, and they were sore afraid; and they said unto Moses: Because there were no graves in Egypt, have you taken us away to die in the wilderness? Why have you dealt thus with us? It would have been better for us to serve the Egyptians, than that we should die in the wilderness!" (Exodus 14:10-12.)
Afterwards, they had to contend with Amalek; and when they sent some of their number to search the land of Canaan, their report was, "’We can’t go up against them! They are stronger than we are!’ So they spread this bad report about the land among the Israelites: ’The land we traveled through and explored will devour anyone who goes to live there. All the people we saw were huge. We even saw giants there, the descendants of Anak. Next to them we felt like grasshoppers, and that’s what they thought, too!" (Numbers 13:31-33.)
"Then the whole community began weeping aloud, and they cried all night. Their voices rose in a great chorus of protest against Moses and Aaron. ’If only we had died in Egypt, or even here in the wilderness!’ they complained. ’Why is the LORD taking us to this country only to have us die in battle? Our wives and our little ones will be carried off as plunder! Would not it be better for us to return to Egypt?" (Numbers 14:1-3.) And when Moses and Aaron fell on their faces, and Joshua and Caleb rent their clothes, and entreated them not to rebel against the Lord, "The whole community began to talk about stoning Joshua and Caleb." (Numbers 14:10.) Yet the Lord was leading them by a right way.
5. The way by which the Lord led the children of Israel in the wilderness, was marked by frequent chastisements sent upon them directly from his own hand. He led them — but it was sometimes in a way of judgment. He was a father unto them, and they were his children; but for that very reason, he lifted the rod and smote them, when they required correction. As he did not exempt them from the assaults of their enemies, so he did not himself spoil them with over-indulgence, "He visited their iniquities with the rod, and their sins with chastisements." And these chastisements were sent in such a way as to show from whose hand they proceeded. Thus at Taberah, "when the people complained, it displeased the Lord, and the Lord heard it, and his anger was kindled; and the fire of the Lord burnt among them, and consumed those who were in the uttermost parts of the camp!" (Numbers 11:1.) And again, when in answer to their demand for flesh, he sent them quail to eat; "he sent a plague along with it." (Numbers 11:33.) And soon after, their murmurings were answered by God sending among them "fiery serpents which bit them, so that many of them died." (Numbers 21:6; Deuteronomy 1:40.) And in righteous retribution for their rebellion, he declared that the people should not enter Canaan, until all the men of war of that generation, Joshua and Caleb only excepted, "had been consumed." (Deuteronomy 2:15.) From a review of these facts, you cannot fail to see that the way by which they were led, was one which, to the eye of sense, was far from being inviting or agreeable. It was one which, if they had been left to choose for themselves, they would not have chosen, and which, when they had entered on it, was felt to be so disagreeable to flesh and blood, that we are told, in the simple language of Moses, "the soul of the people was much discouraged because of the way." (Numbers 16:4.) Yet by this way the Lord thought it best to lead his people; and we are told by the Psalmist that it was "the right way."
If we now inquire into the reasons of God’s procedure in regard to their journey, we shall find that the very difficulties which they encountered were among the most efficient means of preparing them for the high destination which awaited them in the land of promise.
Let us, in the first place, ascertain the end which God had in view, and for which he was preparing his chosen people; for on the fitness of the means employed, to the end which was proposed to be accomplished by them, the rightness of this way depends. On this point, we must not suppose that God’s sole object was to translate them from the land of Egypt into Canaan; this might have been effected by a much shorter and a much easier process — they might have passed as quickly and as safely from Egypt to Canaan, as Jacob with his family in former times had passed from Canaan into Egypt. But, while it was his intention to bring them to a city of habitation, in the land of promise — he had a far higher end in view; even to prepare them for being a peculiar people unto himself — the depositories of the true faith, and the channel of conveying the privileges and promises of the covenant to a remote posterity. For this end the family of Abraham had been selected from among all the families of the earth. And it was a high and distinguished privilege thus to be chosen of God as a nation of witnesses to his truth, as a nation of partakers in the everlasting covenant. They alone were privileged to know the one living and true God, when all the nations of the earth were sunk in superstition and idolatry. And it was God’s purpose to establish his own worship in the land of Canaan, that the knowledge of himself might thereby be preserved in the world, and that a way might thus be opened up for the appearance of his blessed Son in the fullness of times. This was their high destination, and their long journey through the wilderness was mainly designed to fit and prepare them for it. Had they been translated at once, and with ease, from their bondage in Egypt, into the possession of the promised land — there is sufficient evidence, in their frequent rebellions, their unbelief, their murmurings, and their backslidings in the wilderness, to show, that as yet, they were ill-qualified for so high and holy a destination. Their questioning whether God was in the midst of them or not, even after he had divided the sea before them; their demand that Aaron should make unto them gods to go before them, even at the very foot of Mount Sinai, where God spoke to them with a voice from Heaven; their desperate reluctance to submit to his guidance, and acknowledge his providence, even when it was accompanied with miraculous interposition — these facts, so characteristic of man’s fallen nature under every dispensation, show that, as yet, they were neither so fully convinced of the truth, nor so well prepared for being witnesses to it, as it was necessary they should become, if they were to be "a holy nation, a peculiar people, and a royal priesthood" to the one living and only true God. But their being kept so long in the wilderness, and their being placed, while there, under a dispensation essentially miraculous — was a fit and suitable means of impressing on their minds a due sense of the truth respecting God. Every calamity which threatened them, every critical situation in which they were placed, every enemy by whom they were assailed, was made the occasion of a new manifestation of divine power on their behalf. And every such manifestation was fitted to impress them with the fact that "the Lord he is God, and that besides him there is none else!" Their whole way in the wilderness, then, is to be regarded, in general, as a way of preparation, not so much for their mere possession of the promised land, as for their being God’s witnesses and servants there. For thus Moses describes them, "You are a holy people unto the Lord your God; the Lord your God has chosen you to be a special people unto himself, above all the people that are on the face of the earth." (Deuteronomy 7:6.) It is true, that with the exception of Caleb and Joshua, none of the existing adult generation were to enter the land of promise; but they had so multiplied in the wilderness that, after the men capable of bearing arms had been swept away — there was no sensible diminution of their numbers; and their children, less familiarized with the idolatrous notions and practices of Egypt, and brought up from their infancy in the wilderness, under a miraculous dispensation — could not fail to be deeply impressed with the power and greatness of Jehovah. And this new generation, trained in the wilderness during the space of forty years, were to enter the land of Canaan, and form a nation in covenant with the God of their fathers.
God’s object being to raise up such a nation as should preserve the truth alive in the world, the fitness of his procedure is not affected by the death of the existing adult race, when their children, better instructed, remained, of whom, as Moses declared to them, all the nations would speak, saying, "Surely this great nation is a wise and understanding people; what nation is there so great, who has God so near unto them, as the Lord our God is, in all things that we call upon him for." Accordingly, it has been remarked by several writers, that the young Israelites, who had received a wilderness education, were the most godly and exemplary of all the generations of that people; for "Israel served the Lord all the days of Joshua, and all the days of the elders that outlived Joshua, and which had known all the works of the Lord, that he had done for Israel."
It is an interesting and consoling reflection, that, as in the case of his ancient people, God led them into the wilderness with a view to the discipline and godly training of their children — so, in the case of his people now, he may have an eye to the future good of the children, when he is visiting their families with distress. But while the whole of their history in the wilderness may be regarded, in general, as a course of preparation for their peculiar destination, several special ends, comprehended in this general design, are mentioned in Scripture, and may be separately noticed — as proofs that, however to the eye of sense, their way in the wilderness might be rough and uninviting, it was in reality the right way for them.
1. They were a stiff-necked people, and their way in the wilderness was adapted to their temper, and designed to humble them. It was a course of severe but beneficial discipline. This is declared to be one of God’s ends in thus dealing with them: "You shall remember all the way which the Lord your God led you, these forty years, in the wilderness, to humble you, and to prove you, and to know what was in your heart." (Deuteronomy 8:2
2. They were prone to unbelief, as all men naturally are, especially with respect to the sovereignty and providence of the one living and true God; and their way in the wilderness was designed to establish their faith in God’s government of the world, and in his special covenant with themselves. Every stage of their journey furnished fresh evidence that the Lord God was in the midst of them. And every relapse on their part into unbelief, was followed either by some signal deliverance, or by some awakening judgment, such as was fitted to rebuke and reclaim them. Thus, when they were in great terror for the Egyptians, and murmured against Moses for exposing them to what they regarded as inevitable destruction — God interposed, and Moses said, "Fear not, stand still, and see the salvation of the Lord!" "The Lord shall fight for you, and you shall hold your peace." (Exodus 14:14.) It is added, "The Lord saved Israel that day, out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore; and Israel saw that great work which the Lord did upon the Egyptians — and the people feared the Lord, and believed the Lord and his servant Moses." (Exodus 14:30-31.)
Even Moses himself was tempted to doubt the word of the Lord, when he promised food in the wilderness; and God said unto him, "Is the Lord’s hand waxed short; you shall see now whether my word shall come to pass unto you or not!" And immediately it was fulfilled, in the sight of all Israel, by the descent of quail for their food. Thus, at one time by judgments, at another, by signal mercies, the Lord was rebuking their unbelief, and establishing their faith.
3. The way by which God led them in the wilderness was fitted and designed to bring them to a due sense of their absolute dependence on God. The imminent dangers to which they were exposed, the privations to which they were subjected, the formidable enemies by whom they were assailed — these were all suited to convince them that, but for God, they must inevitably perish. And their daily supply of food from Heaven was a daily memento of their absolute dependence upon Him. So that the very trials and perils of the wilderness were the appointed means of fostering a spirit of trust in the living God, and thus of preparing them for being his witnesses and servants in the promised land.
4. Some of the most signal events in their journey were designed to be the means of magnifying the great name of their God in the sight of the heathen; and thus of impressing them with a beneficial awe, so as to prevent them from assailing or resisting the progress of his people. Thus, they were permitted to be hemmed in by the sea — that Pharaoh, being tempted to follow them, might be overthrown. Pharaoh will say, they are entangled in the land, the wilderness has shut them in; and "I will be honored upon Pharaoh and all his host, that the Egyptians may know that I am the Lord." The report of this great calamity spread from the Egyptians to the surrounding nations; insomuch that it went before the Israelites, and the people through whose lands they passed were afraid to encounter them, lest a similar calamity might befall themselves. Their contest with Sihon was made a means of magnifying their God, and of affrighting their enemies. "This day will I begin to put the dread of you, and the fear of you upon the nations that are under the whole Heaven; who shall hear report of you, and shall tremble and be in anguish because of you." (Deuteronomy 2:25.) Thus were the most critical and trying events of their journey through the wilderness, overruled as a means of their safe admission into the land of Canaan, when by God’s discipline in the wilderness, they were prepared for entering on their inheritance.
5. Some of their apparent trials in the wilderness, such as their circuitous route, and the delay that was made in putting them in possession of the land of promise — were in fact the fruits of God’s merciful consideration for their weakness. And the murmurs which they occasioned proceeded from ignorance respecting his gracious design in them. Thus God’s wisdom and tenderness appear in the reason which is assigned for his not leading them through the land of the Philistines, though that was near; but leading them about through the wilderness, "lest," says he, "the people repent, when they see war and they return to Egypt." (Exodus 13:17.) They were not at that time prepared to face so formidable an enemy, and, therefore, in kind consideration for their weakness, and with a view to their ultimate good — God led them about by a less direct but more suitable way. Yet the people murmured at being led in this way, not knowing the gracious views which had caused its selection for them. The same considerate kindness appears in the reason which is assigned for their slow and gradual occupation of the land of Canaan, when they arrived at its borders, "The Lord your God will put out those nations before you little by little: you may not consume them at once, lest the beasts of the field increase upon you." (Deuteronomy 7:22.)
These are a few, out of many proofs which might be selected, of the wisdom, and care, and kindness with which God led his people through the wilderness. They show, that while the way was circuitous, and rough, and dangerous — yet it was, notwithstanding, or rather on these very accounts, the right way — a way fitted to prepare them for their inheritance in Canaan. It was a way of mingled mercy and judgment, which afforded means of discipline, such as a more direct and less painful course could not have supplied. It was a way marked out by unerring wisdom, and in which they were guided by a Shepherd who never slumbered, by a friend who never forsook them. And although many times "the soul of the people was much discouraged because of the way," yet when Moses told his father-in-law "all that the Lord had done for Israel’s sake, and all the travail that had come upon them by the way, and how the Lord delivered them," (Exodus 18:8,) "Jethro rejoiced for all the goodness which the Lord had done to Israel, and said, Now I know that the Lord is greater than all gods!" And subsequently Moses could appeal to the murmuring Israelites themselves, and say, "The Lord your God has blessed you in all the works of your hand. He knows your walking through this great wilderness — these forty years the Lord your God has been with you, you have lacked nothing." (Deuteronomy 2:7.)
Dear brethren, we are now in the wilderness! This poor world is not our rest! We too have heard of a city of habitation, a city which has foundations, whose builder and maker is God. And many of us, I trust, have been separated from the world and united to that company of pilgrims who have set their faces steadfastly to go up to the Jerusalem above.
There is a striking analogy between the Israelites in the wilderness, on their journey to Canaan — and believers in the world, on their journey to Heaven. The history of the former, has been recorded mainly for the purpose of guiding and comforting the latter. I am disposed to look on the miraculous dispensation under which the Israelites were conducted to the land of promise, as only a mere striking exhibition of that universal providence which still watches over God’s people on earth; and as being singular only in so far as the agency of God, at all times really the same, was then supernaturally visible.
God is our leader, as he was theirs. No pillar of cloud, indeed, goes before us by day — no pillar of fire is visible by night; but he who led Jacob like a flock, is still the "Shepherd of Israel, who neither slumbers nor sleeps." God rules by ordinary means, not less than by supernatural interposition; and his promise is, "I will never leave you nor forsake you." And as God is our leader, so our path through life is as really ordered and directed by him, as was the way of the Israelites in the wilderness. True, we hear no audible voice from Heaven, directing our steps; but God leads us by his providence, shutting us up to a particular line of life, fixing the bounds of our habitation, determining our work, our connections, our success, by a variety of circumstances over which we feel that we have no control, and many of which are apparently trivial — but not one of them are by chance or accidental. And as God is our leader, and as our path in life is prescribed and ordered by him, so, if we belong to the number of his people, we may rest assured that he is leading us by the right way. Our experience, indeed, may often resemble that of the Israelites in the wilderness. God may seem to lead us in a circuitous and indirect way. We may be, we shall be, subjected to tribulation. We must leave the world behind us, as the Israelites left the flesh pots of Egypt. We must encounter difficulties, and endure the assault of enemies, and sustain trials, such as will humble us and prove us, and show what is in our hearts. Our hearts, too, may be much discouraged because of the way. It may seem a tedious, a dreary, a perplexing way — and, when faith is ready to fail, it may lead us to murmur against the Lord.
All this is true; but the Lord knows the way which we take in this great wilderness; and as sure as God is our guide, so sure is it, that he is leading us by a right way.
All the difficulties,
all the trials,
all the disappointments,
all the bereavements,
all the delays,
all the chastisements
which befall us — are as needful for us, as they were for the children of Israel.
We, too, need to be proved.
We, too, need to be humbled.
We, too, have evil hearts of unbelief which must be subdued.
We, too, must be educated by instruction, and trained by discipline, and purified by suffering — that we may be fitted for our inheritance above.
There is an inheritance for us, as there was for them. Their inheritance in the land of Canaan — was but a type or shadow of our incorruptible, undefiled, unfading inheritance, reserved for us in Heaven. And seeing that God has opened up such a glorious prospect before us, oh! why should we doubt that he will lead us by a right way on our journey towards it. Or why should we quarrel with any of his appointments here — if they are all designed to fit and prepare us for such a destiny hereafter? Would we take the regulation of our life out of God’s hands — and keep it in our own? Would we think it safer and better for us to be guided by our own will — rather than by His unerring wisdom and infinite love? Or, leaving our affairs in his hands — would we desire that his wisdom should yield to our caprice, and that he should rather consult our wishes than our welfare?
No, our safety is, that we are in God’s hands. The Lord is our Shepherd, and we may rest assured, that however perplexing the path may be by which he conducts us — he will lead us like a flock through the wilderness; that while we are in it, goodness and mercy will follow us all the days of our life, and that in the end we shall dwell in the house of the Lord forever. "Fear not, little flock, it is your Father’s good pleasure to give you the kingdom." There we shall be able to look back on all the way by which the Lord has led us in the wilderness; we shall then see it to have been "a right way;" and, in admiration and gratitude, we shall acknowledge with Moses, "In your unfailing love you will lead the people you have redeemed. In your strength you will guide them to your holy dwelling. Exodus 15:13