ISRAELITES IN THE WILDERNESS--SINAI--TABERNACLE--SACRIFICES
ISRAELITES IN THE WILDERNESS--SINAI--TABERNACLE--SACRIFICES
MARAH
The Israelites, having acknowledged their thankfulness to God for his beneficent protection in delivering them out of Egyptian bondage, Moses conducted them from the Red sea into the desert of Shur or Etham. Here they travelled three days without finding any water, which, to so great a number of people, and in so hot a country, must have been very afflicting. At length, they came to a place called Marah, where they found some water; but, on tasting it, they could not drink it, on account of its being so exceeding bitter. This disappointment inflamed their thirst, and increased their dissatisfaction, insomuch that they began to murmur against Moses, asking him what they should drink? Moses was sensible of the calamity under which they labored; and, fearful lest they should, by their future murmurings, provoke the Almighty to punish them, he addressed himself to God in their behalf, who no sooner heard the complaint, than he was pleased to remove it. He ordered Moses to make use of the wood of a certain tree, which, as soon as it was thrown into the water, changed its offensive quality and became sweet.
ELIM AND PALM TREES
From Marah the Israelites proceeded to Elim, where they found not only plenty of water, but also great numbers of palm or date trees,[203] the fruit of which being ripe supplied them with food. Here it may be supposed they made some stay; for when they left the place it was the fifteenth day of the second month, which was just a month from the day of their departure: from Egypt.
[203] Palm-Tree (Seep 167 Engraving), a tall, fruit-bearing, shadowy tree, whose fruit is the date: it arrives at perfection in about thirty years, and thus continues about seventy years, bearing fifteen or twenty clusters of dates, each cluster weighing from fifteen to twenty pounds. Exodus 15:27. The palm-tree is held in great estimation by the inhabitants of Arabia, Egypt, and Persia, on account of its adaptation to various valuable purposes. The Arabs celebrate its three hundred and sixty uses to which the different parts maybe applied they used the leaves for making ropes, sacks, mats, hats, sandals, and other things; and many people subsist almost entirely on its fruit. Palm-branches were carried as tokens of victory or joy (Leviticus 23, John 12:13); and the beauty of this tree is made an emblem of the active virtues of a Christian. Psalms 92:12.
WILDERNESS OF SIN
On their removal from Elim they proceeded to the wilderness[204] of Sin, situated between Elim and Mount Sinai. Here again they fell into a general murmur against Moses and Aaron, on account of the barrenness of the place, and the scarcity of provisions. “Would to God,” cried they, “we had died by the hand of the Lord in the land of Egypt, where we had plenty of bread and meat; for now ye have brought us into this desert, where we must perish with famine.”
[204] Wilderness, a desert, or uncultivated tract of land. Exodus 14:3; 1 Kings 19:15, Acts 21:38. The northwestern part of Arabia was almost wholly uncultivated; and hence Moses calls it “a terrible and a waste-howling wilderness” Deuteronomy 1:19. Paran, Sin, and Sinai, were deserts in that dangerous country. Several wildernesses or small deserts existed in Canaan; as “the wilderness of Judea.” famous for the ministry of John the Baptist. Matthew 3:1.
QUAIL AND MANNA
The Almighty, to convince these murmuring people of his divine power and protection, was pleased to inform them by the mouth of Moses, that he would take care to supply them with food from heaven, and it was not long before his beneficent promise was fulfilled. On that very evening he caused such a number of quails to fall among them, as almost covered their camp, by which they were plentifully supplied with the article of flesh. The next morning, as soon as the dew was gone, they found the surface of the earth covered with little white round things, resembling, in shape, the coriander seed. The Israelites, astonished at so singular a circumstance, said one to another, “What is this?” Upon which Moses answered, “It is the bread which the Lord hath given you to eat.” And thence they gave it the name of Manna.
As this was the bread designed by the Almighty for the Israelites during their stay in the wilderness, and as they were strangers to its qualities, he was leased to give them the following directions in what manner they were to manage it for the intended purposes.
That it was to be gathered by measure, an omer for every head, according to the number of each family; but this direction some persons slighting, and gathering above the portion allowed, fund their quantity miraculously lessened, while the more moderate had theirs increased.
That it was to be gathered fresh every morning, all of which should be consumed the same day. This precept was likewise not observed by some, who, keeping apart till the next morning, found, upon examination, that it stunk, and was so putrefied as to be totally useless.
Palm-Tree in the Sinai Mountains
That, on the seventh day (which was the Sabbath) there could not be any found; and therefore, on the sixth, they should gather a double portion, which being laid up against the ensuing day, should be perfectly sweet and wholesome.
Such were the directions given by God to the Israelites for the use of this miraculous bread, on which they were chiefly supported for forty years. And in order to perpetuate the remembrance of it, and that their posterity might see on what God had fed them while in the wilderness, he appointed an omer of it to be put into a pot, and to be carefully preserved for that purpose.
Thus did the Almighty supply the wants of the discontented Israelites in the most ample manner; and farther to convince them of his peculiar favor and regard, directed their marches from place to place, and appointed their respective encampments.
REPHIDIM
Leaving the desert of Sin, and proceeding on their journey, they came to a place called Rephidim, where they struck their tents and encamped. Here they were again distressed for water, upon which they fell into their old way of distrusting God's providence, and murmuring against Moses; but on this occasion they were much more mutinous and desperate than ever. It was in vain for Moses to endeavor to persuade them to be patient, and wait the will of God: this only inflamed them the more, and at length their rage arose to such a height, that they threatened to stone him.
WATER FROM HOREB
Moses, not knowing what to do in order to appease the rage of the people, addressed himself to God, who was pleased to dissipate his fear, .by promising to signalize that place by a miraculous supply of water, as he had lately done another by a miraculous supply of food. “Go,” said he, “on before the people, and take with thee of the elders of Israel: and thy rod wherewith thou smotest the river, take in thine hand and go. Behold I will stand before thee there upon the rock in Horeb; and thou shall smite the rock, and there shall come water out of it, and the people shall drink.” Moses did as he was commanded, and no sooner had he smitten the rock with his rod, than water in abundance gushed out from several places at the same time, which joining in one common stream ran down to the camp at Rephidim, by which the people were immediately supplied, and their thirst being quenched, their rage against Moses instantly ceased.[205] This station, however, on account of the infamous mutiny of the people, and their distrust of God, Moses (as a caution and remembrance to them in future) called Massah and Meribah, which in. the Hebrew language, signifies temptation and contention.
[205] Pretended Rock of Moses--We are indebted to Professor Robinson's invaluable work (“Biblical Researches in Palestine”) for the following interesting extract; “We came to the rock which they say Moses smote, and the water gushed out. As to this rock, one is of a loss whether most to admire the credulity of the monks or the legendary and discrepant reports of travelers. It is hardly necessary to remark, that there is not the slightest ground for assuming any connection between this narrow valley and Rephidim; but on the contrary, there is everything against it. The rock itself is a large isolated cube of coarse red granite, which has fallen from the eastern mountain. Down its front, in an oblique line from top to bottom, runs a seam of a finer texture, from twelve to fifteen inches broad, having in it several irregular horizontal crevices, somewhat resembling the human mouth, one above another. These are said to be twelve in number; but I could make out only ten. The seam extends quite through the rock, and is visible on the opposite or back side; where also are similar crevices, though not so large. The holes did not appear to us to be artificial, as is usually reported, although we examined them particularly. They belong rather to the nature of the seam; yet it is possible that some of them may have been enlarged by artificial means. The rock is a singular one; and doubtless was selected, on account of this very singularity as the scene of the miracle.”
JOSHUA AGAINST THE AMALEKITES
A short time after this singular circumstance happened, and while the Israelites were yet encamped at Rephidim, they were one day suddenly alarmed at the approach of an army of the Amalekites. Moses reflecting a little on this unexpected circumstance, ordered Joshua[206] (a valiant young man who was always about him) to draw out a party of the choicest men in the camp, and early the next morning, to give the enemy battle.
[206] This is the first mention made of Joshua, who makes so distinguished a figure in the subsequent part of the sacred history; in which he is frequently styled the servant of Moses.
Joshua obeyed the command of Moses, who the next morning, accompanied by Aaron and Hur, went to the top of an eminence, whence they might have a view of the engagement. Moses took with him his rod, and while he held it up during the battle, the Israelites prevailed; but when, through weariness, his hand began to drop, the Amalekites had the better. Aaron and Hur, observing this, took a stone, on which they sat Moses, and, placing themselves on each side, supported his hands, in one of which was the rod, and the other uplifted to God. This they continued to do till the going down of the sun, in which time the Amalekites were routed, and every man put to the sword.
Summit of Mount Sinai This distinguished success, in their first martial enterprise, gave great encouragement to the Israelites; and that so remarkable an action might be transmitted is posterity, God commanded Moses to record it in a book, that Joshua, the general might thereby be animated to future services; “for,” said he, “I will utterly put out the remembrance of Amalek from under heaven.”[207] As a memorial of this victory, Moses erected an altar on the spot, and offered sacrifice to the Lord. The name he gave it was Jehovah-Nissi, which signifies “the Lord is my banner.”
[207] Amalek, or Amalekites, a very ancient people, supposed to have descended from Ham, Genesis 14:7; Numbers 24:20; but especially the posterity of Esau's grandson: they were powerful in Arabia, and cherishing the hatred of Esau against Jacob, they endeavored to cut off Israel in the desert, but they were defeated by Joshua, Exodus 17:8-16. For this wickedness God doomed them to be extirpated, Numbers 24:20; 1 Samuel 15:1-33.
MOUNT SINAI
Soon after the defeat of the Amalekites, Moses left Rephidim, and proceeded with all his people toward Mount Sinai,[208] where God at first appeared to him in the burning bush, and not far whence dwelt Jethro, his father-in-law.
[208] Mount Sinai. There are several peaks, each of which has been claimed by different travelers as the memorable mount on which the Ten Commandments were delivered to Moses from God. Prof. Robinson, assigns very satisfactory reasons for the conclusion, that the modern Horeb of the monks, viz., the N.W, and lower face of the Jebel Mousa, crowned with a range of magnificent cliffs, the highest point called Sufsafeh, overlooking the plain er Rahah is the scene of the giving of the Law, and that peak the mountain into which Moses ascended. Here is found such a conjunction of mountain and plain, all meets the requirements of the Sinaitic narrative. The plain here referred to, according to Robinson, was two miles in length, and nearly two-thirds of a mile broad. “I know not;” he remarks, “when I have felt a thrill of stronger emotion than when in first crossing the plain, the dark precipices of Horeb rising in solitary grandeur before us, I became aware of the entire adaptedness of the scene to the purposes for which it was chosen by the great Hebrew legislator.” Vide Smith's Bible Dictionary--Ed.
JETHRO'S VISIT
Jethro having heard of all that God had done for Moses and his people, and understanding they were now near him, he took his daughter Zipporah (Moses' wife) with their two sons, Gershom and Eliezar, and went to the Israelites' camp, where, after mutual salutations and embraces, Moses entertained his father-in-law with a particular account of everything that had happened to him during his absence. In return, Jethro offered up solemn praises to God, and joined with Moses and the rest of the elders of Israel in sacrifices, and such other rejoicings as were thought proper on the occasion.
During Jethro's stay in the camp, he took notice of the great weight of business under which Moses labored, in hearing the complaints, and determining the differences, of so great a body of people; and therefore, being a wise and experienced man himself, he advised his son-in-law to appoint certain subordinate officers, properly qualified, men of sincerity and abilities, such as feared God and hated covetousness, to be rulers; some over thousands, some over hundreds, some over fifties, and some over tens, who should hear and determine all trifling disputes among the people, and refer the greater and more weighty causes only to him; assuring him that if, with God's approbation, he followed this advice, it would prove advantageous both to him and the people.
Moses, highly approving of this salutary advice from his father-in-law, immediately put it in practice, soon after which Jethro took his leave, and returned to his own habitation.
MOSES ASCENDS MOUNT SINAI
It was three months after the departure of the Israelites from Egypt, when they encamped in the wilderness of Sinai, near the mount of God. They had not been long here before the Almighty summoned Moses to come up to him on the mount. Moses readily obeying the Divine command, the Almighty charged him to remind the Israelites of the many wonders he had wrought in their favor, and to assure them that (notwithstanding their frequent murmurings and distrust of his providence) if, for the future, they would become obedient to his laws, he would still look upon them as his peculiar people, a favorite nation, and a royal priesthood.
Moses having communicated this gracious message from the Almighty to the elders, and they to the people, they unanimously answered, that whatsoever the Lord had commanded, or should afterward command, they would strictly and obediently perform.
With this answer Moses ascended the mount, and after making it known to the Almighty, he commanded him to direct the people to cleanse and purify themselves two days, for that on the third he should come down upon the mountain and make a covenant with them. He likewise gave him a strict charge to set boundaries about the foot of the mount, which none should attempt to pass under the severest penalties.
These orders were strictly obeyed, and every preparation made conformable to the Divine injunctions. On the third day, early in the morning, the people saw the mountain surrounded with a thick cloud, out of which proceeded such dreadful peals of thunder and flashes of lightning, as filled them with horror and amazement.
ASSEMBLY AT MT. SINAI
The first sounding of the trumpet was the signal for the people to approach the mountain; upon which, as soon as it began, Moses brought them out of the camp, and conducted them as near to the mount as the barrier would permit. Here they beheld an alarming sight indeed: the whole surface of the mount was covered with fire and smoke, while the foundation of it seemed to tremble and shake under them. In the midst of this dreadful scene the trumpet was heard to sound louder and louder, and the claps of thunder and flashes of fire were more frequent and violent. At length, on a sudden, the most solemn silence took place; and, after a short pause, the Almighty was heard (from the midst of the fire and smoke which yet continued) to pronounce the Law of the Decalogue, or Ten Commandments;[209] which is, indeed, a complete system of the moral part of the Jewish institutes, and, in few but very significant words, comprehends the duty of mankind to God, themselves, and their neighbor.
[209] The Ten Commandments--Though the ten commandments were given to the Jews particularly, yet the things contained in them are such as all mankind from the beginning were bound to observe; and therefore under the Mosaic dispensation they, and the tables on which they were engraven, and the ark in which they were put, were distinguished from the rest of God's ordinances by a peculiar regard, as containing the covenant of the Lord. And though the Mosaic dispensation be now at an end, yet concerning these moral precepts of it, our Savior declares, that one jot or tittle shall in nowise pass from the law till all be fulfilled.” To comprehend the full extent of these commandments it will be requisite to observe the following rules. Where any sin is forbidden in them, the opposite duty is implicitly enjoined: and where any duty is enjoined, the opposite sin is implicitly forbidden. Where the highest degree of any evil is prohibited, whatever is faulty in the same kind, though in a lower degree, is by consequence prohibited. And where one instance of virtuous behavior is commanded, every other, that hath the same nature, and the same reason for it, is understood to be commanded too. What we are expected to abstain from, we are expected to avoid, as far we can, all temptations to it, and occasions of it; and what we are expected to practise, we are expected to use all fit means that may better enable us to practise it. All that we are bound to do ourselves, we are bound on fitting occasions to exhort and assist others to do when it belongs to them; and all that we are bound not to do, we are to tempt nobody else to do, but keep them back from it as much as we have opportunity. The ten commandments, excepting two that required enlargement, are delivered in a few words; which brief manner of speaking hath great majesty in it. But explaining them according to these rules--which are natural and rational in themselves, favored by ancient Jewish writers, authorized by our blessed Savior--we shall find that there is no part of the moral law but may be fitly ranked under them.
When the Divine voice ceased, the people, astonished at what they saw and heard, removed farther from the camp: and, in the height of their fear and surprise, addressed themselves to Moses, beseeching him that, for the future, he would speak to them in God's stead, and whatever he enjoined they would obey, because, were they again to hear the dreadful voice of God, they should certainly die with horror and astonishment.
Moses was far from being displeased at this request, as it evinced the reverence and respect they entertained, first, to the Divine Being, and next to himself. To ease their minds from the great terror they had felt, he assured them that all this wonderful scene was not exhibited to them with a design to create in them any slavish fear, but a filial confidence and submission to such laws as the Divine wisdom should hereafter think fit to enjoin.
ADDITIONAL LAWS
Having said this to the people, Moses again ascended the mountain, where (in addition to the Decalogue) he received from God several other laws, both ceremonial and political; the whole of which were calculated with a wise design to preserve the people in their obedience to God; to prevent their intermixture with other nations, and to advance the welfare of their commonwealth, by securing to all the members of it a quiet enjoyment of their lives and properties.[210]
[210] These laws the reader will find in the Book of Exodus beginning at the twenty-first chapter. and ending at the twenty-third, both inclusive.
When Moses had received these additional laws, he returned from the mount, and immediately erected an altar to God, on which he offered up burnt and peace offerings. Having written down the last laws delivered to him by God, he caused them to be read to all the people, and exacted a solemn promise from them that they would keep them faithfully. He then confirmed the covenant, by sprinkling the altar, the book, and the people, with the blood of the victims slaughtered on the occasion; and, to perpetuate the remembrance of this alliance between God and his people, he ordered twelve pillars to be raised near the altar, according to the number of the twelve tribes.
Having delivered these laws to the people, and offered sacrifices to God, Moses took Nadab, Abihu, and seventy of the elders of Israel, some part of the way toward the mountain, where, without incurring the least hurt, they were vouchsafed a prospect of the divine presence. Here Moses, having committed the care of the people to these elders, left them, and taking only Joshua with him, proceeded toward the mount, on arriving at which he left Joshua, and ascended it alone.
No sooner had Moses reached the summit of the mount, than the whole was covered with a thick cloud, and the glory of the Lord appeared upon it, like a devouring fire, in the sight of the children of Israel. On the seventh day God called to Moses, upon which he entered the midst of the cloud, and there continued for the space of forty days and forty nights.
TABERNACLE DESCRIBED
During this long stay of Moses in the mount, he received instructions from God in what manner the tabernacle should be made, wherein he intended to be worshipped. He described to him the form of the sanctuary, the table of the show-bread, the altar of frankincense, the altar of burnt-offerings, the court of the tabernacle, the basin to wash in, the ark, the candlestick, and all the other sacred utensils. He gave him the form of the sacerdotal vestments, and taught him how the priests were to be consecrated; what part of the oblation they were to take, and in what manner the perpetual sacrifice was to be offered. He appointed the two chief men who were to be the builders of the tabernacle, namely, Bezaleel, of the tribe of Judah, and Aholiab, of the tribe of Dan. Having done this, and recommended a strict observation of the Sabbath, the Almighty gave Moses the two tables of stone, on which were written, with his own hand (at least by his own direction), the ten great Commandments, which were the sum and substance of their moral law.
GOLDEN CALF
The long absence of Moses during his stay in the mount occasioned great murmurings among the people in the camp, who, giving their ruler over for lost, assembled themselves in a riotous manner about Aaron's tent, demanding him to make some gods to go before them. Astonishing as this demand was, yet such was the weakness of Aaron, and such his want of courage, that, instead of expostulating the matter with them, he not only tamely submitted to their request, but even contributed to their idolatry. He ordered them to take the golden ear-rings from their wives and children and bring them to him: having done this, he converted them into the figure of a molten calf,[211] with which the people were so well pleased that they unanimously exclaimed, “This is thy God, O Israel, that brought thee out of the land of Egypt.”
[211] It is the opinion of most commentators, that the reason why they worshipped the figure of a calf, rather than any other creature was, from the corruptions they had learned among the Egyptians. These people worshipped their idol Apis or Serapis, in a living bull, as likewise an image made in the form and similitude of a bull with a bushel on his head, in memory as some say, of Pharaoh's dreams, and Joseph's wise management in measuring out the corn to the people during the seven years' famine.
When Aaron saw with what satisfaction the people received their golden god (as if possessed with the same idolatrous spirit), he built an altar before it, and proclaimed a solemn feast to be held the succeeding day. But it proved rather a feast of reveling and luxury, than one arising from religious motives; for after they had made their oblations and peace-offerings, they sat down to eat and drink, and spent the whole day, in feasting, dancing, and other imprudent amusements.
While the wanton Israelites were thus idolatrously reveling in the camp, Moses was in conversation with God on the mount, little suspecting so sudden a change in a people, who had so lately and solemnly entered into a covenant of obedience to all that God should command. But he from whom no secrets can be hid was instantly apprized of this sudden revolt: “Go, get thee down,” said he: “for thy people, whom thou broughtest out of Egypt, have corrupted themselves. I know them to be an obstinate people, therefore intercede not for them, but see me express my resentment in their destruction; and to thee will I transfer the blessings I intended for them, and of thee will I make a great nation.”
But so far was Moses from seeking his own interest in the destruction of the people, that he threw himself at the feet of the Lord, and interceded for their pardon with so much importunity, that the Almighty was at length, in some measure, appeased, and Moses had reason to imagine that he would not inflict on them the punishment he lead intended.
TABLETS BROKEN
Happy in having obtained this pardon for the Israelites, Moses, taking with him the two tables on which were written the laws, hastened from the mount, and at the bottom of it found Joshua, who had been waiting his return. As they proceeded on toward the camp, Joshua, hearing the noise of people shouting, observed to Moses, that there was the sound of war in the camp. But Moses, who knew the cause of it, told him that the noise was not like that which was either common to victory, or those who cried for quarters; but like the noise of those who rejoiced on some other occasion.
As soon as they approached the camp Moses saw the golden calf, and the people “dancing before it; at which he was so incensed, that, in the violence of his rage, he threw the tables on which the law was written against a stone on the ground; and they were broken to pieces. He then took the idol calf and melted it, after which, grinding it into a powder, and mixing it with water (in order to make them more sensible of their folly in worshipping that for a god which was to pass through their bodies), he obliged them to drink it.[212]
[212] Destruction of The Golden Calf.-As there is not the least question but that all which was known to the Hebrews of the metallurgic arts at this early time, had been acquired in Egypt, the making of the golden calf may be taken in evidence, amply confirmed by their existing monuments, of the very great skill in those arts which the Egyptians had attained. But the destruction of the same image, in the manner described, is a still more striking evidence of this. The art of thus treating gold was a secret, probably but known to Moses, in virtue of his perfect acquaintance with all the sciences which the Egyptians cultivated. Goguet, remarking on the subject, observes that those who work in metal know that this is an exceedingly difficult operation. “Commentators have been much perplexed to explain how Moses burnt the golden image, and reduced it to powder. Most of them offer only vain and improbable conjectures. But an able chemist has removed every difficulty on the subject, and has suggested this simple process as that which Moses employed. Instead of tartaric acid, which we employ for a similar purpose, the Hebrew legislator used natron, which is very common in the East. (Stahll. Vitull. aureus, in Opusc. Chym.. Phys., Medic, p. 585.) The Scripture in informing us that Moses made the Israelites drink this powder, shows that he was perfectly acquainted with all the effect of his operation. He wished to aggravate the punishment of theil disobedience; and for this purpose no means could have been more suitable: for gold, rendered potable by the process of which have spoken, is of a most detestable taste.” (“Origine des Lois,” epoq.ii. liv. ii. chap. 14.)
To this, from Goguet, it may be well to add that the operation of the acid, which acts upon gold is much assisted by the metal being previously heated. In this we see the reason why Moses cast the golden image into the fire in the first instance.
Having inflicted this punishment on the people, Moses proceeded to chastise Aaron for having suffered such idolatrous acts to be practised. But all the excuse he could make was, that the people became so turbulent that, for his own safety, he was compelled to comply with their demand.
CAMP PURGED OF EVIL-DOERS
But Moses' business was to take vengeance on the idolaters; and, therefore, leaving his brother Aaron, he went into the midst of the camp, and called such to his assistance as had not been concerned in the late rebellion: “Let those,” said he, “who are for the Lord, join themselves with me.” In consequence of this, all the sons of Levi (who were totally exempt from the general guilt) immediately repaired to Moses, who ordered them to take their swords, go through the camp, and kill all the ringleaders of this idolatrous defection, together with their adherents, without paying any respect to age or quality, friendship or consanguinity. The Levites strictly obeyed the orders of Moses, and the number slain on that day was about three thousand men. For this laudable zeal and ready obedience Moses blessed the family of Levi, assuring them that by thus shedding the blood of their idolatrous brethren, without favor or distinction, they had obtained the approbation of the Lord, who would certainly not fail of rewarding them for it hereafter.[213]
[213] This prediction was afterward fulfilled: for, on the institution of the priesthood, the Levites were appointed to the honor and emoluments of that office, though in subordination to that of Aaron and his posterity.
This severe punishment inflicted on the idolatrous delinquents struck a terror throughout the whole camp. The next day Moses, in a very solemn manner, reproved them for their ingratitude and folly; but at the same time promised them that he would go again up to the mount, and try how far his prayers would prevail with the divine mercy to avert the punishment which they had so justly deserved.
Moses, agreeably to his promise, returned to the mount, and acknowledged to the Lord the great sin committed by his people. At the same time he besought forgiveness for them with that earnestness and concern, that he prayed God to blot him out of his book rather than not pardon them. But this was inconsistent with the divine justice, and therefore God gave him this short answer: “Whosoever hath sinned against me, him will I blot out of my book.”
The divine wrath being in a great measure appeased at the intercession of Moses, the Lord commanded him to lead the people to the place he had appointed; but at the same time let him know he was not willing to go with them, because, being a stiff-necked people, they might provoke him to consume them on the way. To show, however, that he had not quite forsaken them, he told Moses that he would send his angel before them to drive out the inhabitants of the promised land, that he might perform the oath which he had made to their forefathers, Abraham, Isaac, and Jacob.
This was very afflicting news to the Israelites, who now plainly perceived that God's withdrawing his immediate presence from them was the consequence of their rebellion; upon which they very grievously mourned, and, to show their humiliation, laid aside the ornaments they were accustomed to wear.
But Moses, still to humble them the more, and to show them how highly they had offended God by their wicked apostasy, took a tent, and pitching it at some distance without the camp called it “the tabernacle of the congregation,” intimating that the Lord was so highly offended with them for their idolatry that he had removed from them, and would no longer dwell among them, as he had hitherto done. Soon after Moses repaired to the tabernacle, which he had no sooner entered than it was surrounded by the cloudy pillar, which had so much assisted the Israelites in their departure from Egypt.
This additional token of the divine wrath made the people particularly attentive to the motions of Moses; and therefore when he went out of the camp to the tabernacle they rose up, and stood every man at his tent door, looking after him till he had got in. And when they saw the cloudy pillar, which they knew was a token of God's presence, they all fell down and worshipped.
While Moses was in the tabernacle he was visited by God, who permitted him, in a very familiar manner, to converse with him; which favor Moses improved to the advantage of the people, endeavoring, with the greatest importunity, to obtain a reconciliation between them and their justly offended God.
A short time after this the Almighty commanded Moses to prepare two new tables of stone, like the former which he had broken, and to come up alone with them in the morning to Mount Sinai; “and I,” said he, “will write in those tables the words: that were in the first.”
THE NEW TABLETS
Moses strictly obeyed this command, and, early in the morning, repaired to Mount Sinai with the two tables, where, prostrating himself before the divine Majesty, he with the greatest fervency besought him to pardon the sins of the people. The Almighty was pleased to listen to his request, at the same time promising that he would make a covenant with his people on these conditions: That they should keep his commandments; that they should not worship the gods of the Canaanites; that they should make no alliances with the people of that country; that they should have no strange gods; and that they should strictly keep the sabbath, the passover and other festivals ordained by the law.
For forty days and nights did Moses at this time continue (as he had done before) on Mount Sinai, without either eating or drinking, at the expiration of which he returned to the people, bringing with him the two tables of the law. By the long converse he had held with God, his face had contracted such a luster that the people were not able to approach him; and therefore whenever he talked with them he covered his face with a veil, but took it off when he went into the tabernacle to receive the divine commands.
TABERNACLE BUILT
Agreeably to the instructions Moses had received from God during his last stay on the mount, he called the people together, and informed them that it was the Lord's will to have a tabernacle built for the performance of religious worship; and that he had commanded him to speak to them to bring in their offerings, which were to consist of such articles as were necessary for accomplishing the work.[214] These offerings: were not to be exacted, but the people were to present them voluntarily; and so desirous were they of making some atonement for their past sins, that they soon brought in more than was requisite, so that Moses was obliged to cause proclamation to be made to restrain their liberality.
[214] The directions given at this time were the same with those which Moses received on his first going up to the mount; but, by reason of the people's transgression in idolizing the calf, they were not then delivered to them.
Having thus obtained a sufficient collection of all kinds of materials, Moses placed them in the hands of Bezaleel and Aholiab, the two great artists in building, whom God had before made choice of; and so expeditious were they in executing the work that, in less than six months, the tabernacle, with all its rich furniture, was entirely completed; and of which the following is an accurate description:
Setting up of the Tabernacle
TABERNACLE
The tabernacle was formed somewhat like a tent, though much larger, and the whole was covered with curtains and skins. It was divided into two parts--the one covered, and properly called the tabernacle; and the other open, called the court. The covered part was again divided into two other parts, one of which was called the “holy of holies,” and the curtains belonging to it were made of embroidered linen of several colors. There were ten curtains, twenty-eight cubits long and four broad: five curtains together made the two coverings, and the other five, being joined to these, covered the whole tabernacle. Above the rest were two other coverings, the one of goat's hair, the other of sheep-skins. These veils or coverings were laid on a square frame of planks resting on bases. There were forty-eight large planks, each a cubit and a half wide and ten cubits high, twenty of them on each side, and six at one end to the westward, and one on each corner: each plank was borne on two silver bases; they were let into one another, and held by bars running the length of the planks. The east end was open, and only covered with a curtain. The holy of holies was parted from the rest of the tabernacle by a curtain made fast to four pillars, standing ten cubits from the end. The whole length of the tabernacle was thirty-two cubits; the upper curtain which hung on the north and south sides was eight cubits in length, and that on the east and west four cubits.
COURTYARD
The court was a spot of ground a hundred cubits long and fifty in breadth, enclosed by twenty columns, each of them twenty cubits high and ten in breadth, covered with silver, and standing on copper bases five cubits distant from each other, between which there were curtains drawn and fastened with hooks. At the east end was an entrance twenty cubits wide, covered with a curtain hanging loose.
ARK
The ark was in the sanctuary; it was a square chest made of shittim-wood, two cubits and a half long, and one cubit and a half wide and deep. It was covered with gold plates, and had a gold cornice which bore the lid. On the sides of it were rings, to put poles through to carry it. The covering was all of gold, and called the propitiatory or mercy-seat. There were two cherubims on it, which covered it with their wings; the tables of the law were in the ark, which was therefore called the ark of the testimony, or of the covenant.
TABLE
The table was made of cedar covered with gold, two cubits long, one to breadth, and one and a half in height. About the edge of it was an ornament; it stood on four feet, and had wooden bars plated with gold to carry it on. On it was laid the offering or show-bread (which was changed every day), six loaves at each end, with incense over them. It was not lawful for any but the priests to eat of that bread.
MENORAH
The candlestick was of pure gold, had seven branches, three on each side and one in the middle: each branch had three knobs like apples, and-three sockets in the shape of half almond-shells: that in the middle had four. On each branch was a gold lamp, and there were gold snuffers and nippers to dress them.
ALTARS
There were two altars: one for the burnt-offerings; five cubits long and wide, and three in height, with the figure of a seraphim at each corner. It was hollow, covered both within and without with brass plate, and open both at top and bottom. In the midst of it was a copper grate, standing on four feet, a cubit and a half high, and fastened with hooks and rings. On this grate were bound the offerings, for the performance of which-there was every necessary article; such as kettles, ladles, tongs, hooks, etc.
The altar for incense was but one cubit in length and breadth, and two cubits high. It was plated with gold, and over it was a crown of the same metal. This altar was in the sanctuary with the ark, but that for burnt-offerings was placed on the north side of the tabernacle. On a pillar in the court was a large copper basin, with several cocks for the water to run out, that those who ministered might conveniently wash their hands previous to the discharge of their priestly function.
HIGH PRIEST GARMENTS
The vestments of the high-priest were, the breast-plate, the ephod, the robe, the close coat, the mitre, and the girdle. The ephod, the robe, and the close coat, were of fine linen, and covered the whole body from the neck to the heels. Over all was a purple tunic, a vestment larger and finer wrought, but not reaching so low, the bottom of which was ornamented with the representation of pomegranates and bells. The ephod consisted of two bands made of gold thread, and fastened to a kind of collar which hung down both before and behind from each shoulder, and, meeting served as a girdle to the tunic or vestment. On the shoulders were two large precious stones, which joined the front and hind parts of the ephod, and on them were marked the names of the twelve tribes of Israel, six on each. The breastplate was made of the same materials as the ephod, to which it was fastened with gold chains. It was a square ornament, very thick, and covered the whole breast. The girdle was likewise made of the same materials with the ephod. The mitre was made of fine flax, and covered the head; and in the front was a gold plate, on which were carved these words: HOLINESS TO THE LORD. These were the solemn ornaments belonging to the high-priest: the others were only a simple tunic or vestment, a linen mitre, and a girdle. They had all garments made of linen and cotton, which were fastened at the waist, whence they reached down to about the middle of the legs. Such was the form of the tabernacle, and such the vestments appointed for the high-priest; the whole of which, as soon as completed, was presented to Moses for his inspection and approbation. Having viewed them attentively, and found that all was done as the Lord had commanded, he first praised God, and then bestowed his benediction on the people, for having so diligently attended to the divine injunction.
Probable Form of the Table of Shew-bread (after Bernard Lamy) Priests removing the Old, and placing the New
All things being now ready, on the first day of the first month,[215] in the second year .
[215] MONTH, a space of four weeks, or the period of the revolution of the moon. Genesis 29:14. The Israelites reckoned their time by months, of which they had two series: one for civil purposes, commencing the year in their month Ethanim, the seventh of the sacred year (1 Kings 8:2), computing from the creation of the world, and answering to our September; the other for their sacred purposes in their festivals, commencing the year in their month Abib, the seventh of the civil year, computing from the redemption from Egypt (Exodus 12:2-18), and answering to our March. The following table exhibits the order of the Jewish months, with the principal religious festivals of the Israelites and Jews:
HEBREW MONTHS|Nearly corresponding with our months of|Sacred Year Months|Civil Year Months|SACRED FESTIVALS
and Memorable Days|
Abib, or Nisan,
Exodus 12:2-18; Esther 3:7|March|1st|7th|14th. Paschal Lamb killed
15th. Passover
16th. First-fruits of barley harvest presented to the LORD
21st. Last day of the Passover|
Zif, or Iyar,
1 Kings 6:1|April|2nd |8th ||
Sivan,
Esther 8:9|May|3rd |9th |6th. Pentecost
First-fruits of wheat offered to the LORD|
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Tammuz,
Ezekiel 8:14|June|4th |10th ||
Ab|July|5th|11th||
Elul
Nehemiah 6:15|August|6th |12th|9th. Solomon's Temple taken by the Chaldeans, and the second Temple afterward by the Romans|
Ethanim, or Tisri,
1 Kings 8:2|September|7th|1st|1st. Feast of Trumpets
10th. Day of Atonement
15th. Feast of Tabernacles
22nd. Last day of the feast|
|||||
Marchesvan, or Bul,
1 Kings 6:38|October|8th|2nd||
Chisleu,
Zechariah 7:1|November|9th|3rd|25th. Feast of the Dedication of the second Temple|
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Tebeth,
Esther 2:16|December|10th|4th||
Sebat,
Zechariah 1:7|January|11th|5th||
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Adar,
Esther 3:7
Ve-Adar,
or Second Adar, is here added when necessary|February|12th|6th|14th and 15th. Feast of Purim, Esther 9:18-21|
Costume of the High Priest after the departure of the Israelites from Egypt, the tabernacle was, by God's immediate command, set up, and all its rich furniture disposed in the proper places that had been appointed. But no sooner was this done, than the pillar of the cloud (which is called the Glory of the Lord) covered the whole, so that Moses himself, for some time, was not able to enter it.
The Almighty, at length, promising Moses to enter the tabernacle, gave him instructions (which he communicated to the people in what manner (according to this new institution) he was to be worshipped by sacrifices and oblations; what festivals were to be observed, and how celebrated; what meats were forbidden; what the instances of uncleanness were; and what the degrees of consanguinity prohibited in marriage.
SACRIFICES
The creatures appointed to be offered in sacrifice were of five sorts, namely, oxen, lambs, goats, doves, and young pigeons, all of which were to be males and without blemish. The person who presented the offering was to do it at the altar, laying his two hands on the head of the creature, and then cutting its throat. The blood was to be received in a basin, and with it the priest was to sprinkle the vessels and corners of the altar, throwing the principal part at the foot of it. The victim was to be flayed, cut in pieces, and laid on the altar, where, either the whole, or some part of it (according to the several sorts of sacrifice), was to be burnt.
Libations were likewise added to the sacrifices. All the wine, or flour, offered with the victims, was called effusion, or pouring out. There was to be also a separate offering of fine flour and oil, baked on an iron, or in a pan, and sprinkled with oil and frankincense.
The sacrifices were of four sorts, namely,
1. The burnt-offering, every part of which was to be consumed by fire on the altar, after washing the feet and entrails.
2. The peace-offering, of which only the inward fat or tallow was to be burnt on the altar, made up with the liver and kidneys, and the tails of the lambs. The breast and the right shoulder belonged to the priests, the rest to him who offered the sacrifice.
3. The sacrifice of sin, committed either wilfully or ignorantly. In this the priest was to take some of the blood of the victim, dip his finger in it, and sprinkle seven times toward the veil of the sanctuary. The same parts of the victim were to be burnt on the altar in this as in the former sacrifice; the rest, if the sacrifice was offered for the sin of the high-priest, or for the people, was to be carried without the camp to be burnt there, with the skin, the head, the feet, and the bowels. If it was for a private person, the victim was to be divided, one half to the priest, and the other to him who offered the sacrifice.
4. The sacrifice of oblation was to consist either of fine flour, or incense, or cakes of fine flour and oil baked, or the first-fruits of new corn. With the things offered were always to be oil, salt, wine, and frankincense, the latter of which was to be thrown into the fire. Of the other things offered the priest was to take the whole, one part of which he was to burn, and the other to convert to his own use.
With respect to their festivals, the first and grand one to be observed was the Sabbath, which they were to keep in the strictest manner, dedicating it wholly to rest, and not doing any kind of business whatever.
FEASTS
The passover was likewise to be observed with great solemnity. It was to begin on the fourteenth day of the March moon; and for the seven days it lasted they were to eat only bread unleavened. The first day after the Passover they were to offer new ears of corn; and on the fifteenth day was to be held another feast, called the harvest festival, on which they were to offer in thanksgiving two loaves made of new wheat, as the first-fruits of the harvest. The first day of the seventh month (which was the first of the civil year) was also to be held as a very solemn festival, in remembrance of the departure of the Israelites from Egypt. On the tenth of the same month was to be kept the feast of expiation, on which day the priests were to go into the sanctuary, and offer two goats, one of which was to be there given up as a solemn sacrifice for sin; but the other was to be carried, not only out of the tabernacle, but with out the camp, also, and was therefore to be called the scape-goat. On the fifteenth of the same month was to begin the feast of tabernacles, which was to last eight days, being kept as a memorial that the Israelites had been accustomed to live in tents. The whole time was to be spent in mirth, and each day the people were to walk round the altar with boughs in their hands.
The High Priest on the Day of Atonement, and a Levite
MEAT
With respect to animal food they were to be very careful in making a proper distinction between beasts that were clean, and those that were otherwise, it being lawful for them to eat the first, but not the last. Two qualifications, were required for reckoning a beast clean, which were, that it should have a cloven foot, and that it should chew the cud; so that it was unlawful for them to eat swine's flesh, or rabbit, and hares, the former not chewing the cud, and the latter not having cloven feet. All birds of prey were forbidden; and it was unlawful for them to eat blood, or the flesh of beasts strangled.
LEPROSY
Among the laws relative to uncleanness, leprosy was to be reckoned the greatest, of the nature and quality of which the priest was to judge, and to dispose of the party as he should think proper. Some uncleannesses were to be removed by washing their garments and bodies, and others by offering up sacrifices.
MATRIMONY
The laws relating to matrimony were principally these. They were forbidden to marry strange women. One man might have several wives; but the persons with whom it was not allowed to contract matrimony were, the father, mother, mother-in-law, sister by the father or mother's side, son's or daughter's daughter, father's wife's daughter, father or mother's sister, uncle, daughter-in-law, brother's wife, wife's sister or daughter, or grandson or granddaughter. It was, however, not only lawful, but a command enjoined, that the brother should marry the brother's widow, provided he died without issue.
AARON AND SONS ANOINTED
Moses, having communicated these, and some other ordinances, to the people, proceeded next, agreeably to the divine command, to constitute his brother Aaron high-priest, and to fix the order of priesthood in his son and their posterity. In the execution of this ceremony Moses robed them, anointed their heads with oil, and made them offer sacrifices for sin. The function of the priests in general, was, to offer sacrifice to the Lord, but the high-priest's was of a particular nature. He was to go once a year, on the day of expiation, into the sanctuary, clad in his priestly garments, there to burn incense before the ark, and sprinkle the blood of the offering seven times with his finger. All the tribe of Levi were appointed to assist the priests in the services of the tabernacle; and to the whole were appointed particular allowances for their subsistence. But if any, either of the priests or Levites, had any bodily imperfection, they were to be excluded from the function, but, at the same time, permitted to enjoy the rights and privileges of their birth. The obligations they lay under were these: they were not to drink any wine, or any other intoxicating liquors, when they were to officiate in the tabernacle: they were not to marry a woman who had been divorced or prostituted; and lastly, they were not to attend funerals, unless those of their own fathers, mothers, sons, daughters, brothers, or maiden sisters.
FIRST BURNT OFFERING FOR ISRAEL
On the eighth day after Aaron had been appointed to the office of high-priest, he offered his first burnt-offering for himself and the people. This was very acceptable to the Almighty, who was pleased to testify his approbation by sending fire upon the altar, which consumed the offering in the sight of the people, who, with loud shouts and acclamations, expressed their joy for so singular a circumstance, and prostrated themselves on the ground in humble adoration before the Divine Majesty.
NADAB AND ABIHU DIE
The fire thus miraculously kindled was, by the divine command, to be kept perpetually burning, and no other to be used in all the oblations to be made to God. But Nadab and Abihu, two of Aaron's sons, forgetful of their duty, took their censers, and putting common fire in them, laid incense thereon, and offered strange fire before the Lord. For this flagrant violation of the divine command, the Almighty was so offended, that, as a just punishment, he immediately struck them dead with lightning. To strike a terror into the rest of the priestly order, and deter them from disobedience to the commands of God, Moses ordered the people to take their dead bodies from the sanctuary, and carry them out of the camp in the same condition they found them. He likewise charged Aaron and the rest of his sons, not to mourn for Nadab and Abihu, in shaving their heads, or rending their clothes; but that they should leave those marks of mourning to the rest of the people, from whom they ought to distinguish themselves in this, as well as in other points, in reverence to that holy anointing, whereby they had been consecrated to the Lord, and thereby separated from their brethren.
BLASPHEMY PUNISHED
A short time after the melancholy circumstance last related, another awful proof was given of the danger of incurring the displeasure of the Almighty. This was exemplified in the case of one, whose mothers name was Shelomith, an Israelitish
General View of the Mountains of Sinai woman of the tribe of Dan, but whose husband was an Egyptian, but supposed to have become a proselyte to the house of Israel. This young man quarreled with another, and a battle ensuing, Shelomith was worsted. Fired with resentment at being conquered, he in the height of his passion, cursed and blasphemed the name of the Lord; upon which being apprehended and brought before Moses, he ordered him into custody till he should know from the Lord what punishment to inflict on him for his transgression. Though the third command in the Decalogue forbade the taking of God's name in vain, yet this blasphemous cursing being an offence of a higher nature, against which no positive law was yet provided, Moses had recourse to the Lord, who was pleased to tell him thus: “Bring forth,” says he, “him that cursed without the camp, and let all that heard him lay their hands upon his head,[216] and let all the congregation stone him.”
[216] This way of laying hands on the heads of criminals may seem to arise from several causes. 1. That they were witnesses of the fact, and that the person condemned suffered justly; protesting, that If he were innocent they desired that his blood might fall on their own heads. 2. They put their hands on the head of the criminal in token of an expiatory sacrifice; for idolatry, blasphemy, and such grievous crimes, if they were not punished, they expected would attract a guilt, not only on the witness, but the whole nation which by the death of the criminal, as by a victim, might be expiated. 3. That the criminal was the just cause of his own death.
In obedience to the divine command, Moses ordered the sentence to be immediately put in execution; and a law was thereon made, that whosoever should, from that time, blaspheme the name of the Lord, whether he was an Israelite, or a stranger, should be stoned to death.