September 3, 2025 • 25 mins
Explore one of the most pivotal periods in Old Testament history with The Exodus and Wilderness Wanderings. This enlightening journey begins in the shadows of Egypt, where centuries of silence and Divine forgetfulness are shattered by miraculous events that lead to Israels liberation and the fall of Pharaohs empire. Experience the birth of the Israelite nation on that fateful Paschal night, marked by the blood of sacrifice. As they are guided to Mount Sinai, discover the laws, ordinances, and divine guidance that shape their identity. This narrative not only recounts the ancient history of Gods chosen people but also serves as a profound metaphor for the redemption and sanctification of the Church. By integrating archaeological insights and contemporary geographical research, Ive aimed to vividly illustrate the circumstances of their journey, allowing you to visualize the landscapes and experiences of the Israelites as they wander toward their promised inheritance.
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Speaker 1 (00:01):
Chapter twelve of The Bible History, Volume two, The Exodus
and the Wanderings in the Wilderness. This is a LibriVox recording.
All LibriVox recordings are in the public domain. For more
information or to volunteer, please visit LibriVox dot org. Read
by Jim D. Bias. The Bible History, Volume two, The
(00:24):
Exodus and the Wanderings in the Wilderness by Alfred Ettersheim.
The pattern scene on the mountain, the tabernacle, the priesthood
and the services in their arrangement and typical meeting, The
sin of the Golden calf, the divine judgment, the plea
of Moses, God's gracious forgiveness, the vision of the glory
(00:45):
of the Lord vouchsafed to Moses. Exodus, chapter twenty four,
Verse twelve to chapter thirty three. Never assuredly have we
stronger proof of the divine origin of what we call
grace and the weakness and profitableness of human nature than
in the reaction which so often follows seasons of religious privilege.
(01:07):
Readers of the New Testament will recall many instances of
this in the Gospel history, and will remember how our Lord,
ever and again, at such times, took his disciples aside
into some desert place for quietness and prayer. But perhaps
the saddest instance of how near the great Enemy lingers
to our seasons of spiritual enjoyment, and how great our
(01:28):
danger of giddiness when standing on such heights, is furnished
by the history of Israel immediately after the Solemn Covenant
had been ratified. Now that God had set apart as
reconciled people on to himself, it was necessary to have
some definite place where he would meet with and dwell
among them, as also to appoint the means by which
they would approach him, and the manner in which he
(01:49):
would manifest himself to them. To reveal all this, as
well as to give those quote tables of stone end
quote on which the commandments were graven. God now called
Moses once more quote up into the mount end quote,
accompanied by quote Joshua, his minister end quote. He obeyed
the divine behest, leaving the rule of his people to
(02:12):
Aaron and her for six days he had to wait
while quote the glory of Jehovah abode upon the mount
end quote. On the seventh Moses was summoned within the
bright cloud which to the children of Israel beneath it
seemed quote like a devouring fire end quote Joshua probably
remaining near but not actually with him quote forty days
(02:33):
and forty knights. Quote Moses was in the mount end quote,
without either eating bread or drinking water. The new revelation
which he now received concerned the tabernacle which was to
be erected, the priesthood which was to serve in it,
and the services which were to be celebrated. Nay, it
extended to every detail of furniture, dress, and observance, and
(02:57):
for what was needful for the service. The free will
offerings of Israel were to be invited. We have it
upon the highest authority that not only in its grand outlines,
but in all minutest details, everything was to be made
quote after the pattern end quote which God showed to
Moses on the mount. And so we also read in
(03:18):
Acts chapter seven, verse forty four, and Hebrews Chapter eight,
verse five, chapter nine, verse twenty three, teaching us that
Moses was shown by God an actual pattern or model
of all that he was to make in and for
the sanctuary. This can convey only one meaning. It taught
far more than the general truth that only that approach
(03:40):
to God is lawful or acceptable, which He has indicated. Four.
God showed Moses every detail to indicate that every detail
had a special meaning, and hence could not be altered
in any even the minutest particular, without destroying that meaning
and losing that significance which alone made it of importance.
(04:00):
Nothing here was intended as mere ornament or ceremony. All
was symbol and type. As symbol, it indicated a present truth.
As type, it pointed forward a prophecy by deed to
future spiritual realities, while at the same time it already
conveyed to the worshiper the first fruits and the earnest
(04:20):
of their final accomplishment in quote the fullness of time
end quote. We repeat everything here had a spiritual meaning,
the material of which the ark, the dresses of the priesthood,
and all else was made colors, measurements, numbers, vessels, dresses, services,
and the priesthood itself and all proclaimed the same spiritual
(04:42):
truth and pointed forward to the same spiritual reality viz.
God in Christ in the midst of his church, the
tabernacle was quote the tent of meeting end quote. O
hel mohed where God held intercourse with his people, and
whence he dispensed blessing unto them. The the priesthood, culminating
in the high Priest, was the God appointed mediatorial agency
(05:05):
to which God was approached and by which he bestowed
his gifts. The sacrifices were the means of such approach
to God, and either intended to restore fellowship with God
when it had been dimmed or interrupted, or else to
express and manifest that fellowship. But alike the Priesthood, the sacrifices,
and the altar pointed to the person and the work
(05:26):
of the Lord Jesus Christ. So far as the Tabernacle
itself was concerned, the court with the altar of burnt
offering was the place by which Israel approached God, the
holy place that in which they held communion with God,
and the most holy place that in which the Lord
himself visibly dwelt among them in the Shahinah as the
(05:46):
Covenant God, his presence resting on the mercy seat which
covered the ark. It is most instructive to mark the
order in which the various ordinances about the Tabernacle and
its furniture were given to Moses. First, we have the
directs about the arc as the most holy thing in
the most holy place. Then similarly those about the table
(06:08):
of shoebread and the golden candlestick chapter twenty five, verse
twenty three to forty, not only as belonging to the
furniture of the holy place, but because spiritually the truths
which they symbolized life and light in the Lord, were
the outcome of God's presence between the cherubim. After that,
the dwelling itself is described and the position in it
(06:31):
of the ark table and candlestick. Then only comes the
altar of burnt offering with the court that was to
surround the sanctuary chapter twenty seven, verse one to nineteen.
We now enter, as it were, upon a different section,
that of ministry. Here directions are first given about the
burning of the lamps on the seven branched candlestick chapter
(06:53):
twenty seven, verse twenty and twenty one, after which we
have the institution of and connected with the priesthood. The last,
because of the highest point in the ministry, is that
about the altar of incense and its service chapter thirty,
verse one to ten. This symbolized prayer, and hence could
only come in after the institution of the mediatorial priesthood.
(07:16):
Thus far, it will be noticed that the arrangements is
always from within outwards from the most holy place to
the court of the worshippers, symbolizing once more that all
proceeds from Him, who is the God of Grace, who
has already quoted in the language of Saint Augustine quote,
gives what he commands end quote, and that the highest
(07:36):
of all service, to which everything else is subservient, or
rather to which it stands related as the means towards
the end, is that of fellowship. In prayer, the worship
will beholding of God. These directions are followed by some
others strictly connected with the character of Israel and the
people of God. Israel in his firstborn among the nations,
(07:57):
and as such must be redeemed like the firstborn sols
of a family, to indicate on the one hand that
the people are really his own property and that the
life entrusted to them belongeth to him, and on the
other hand, to express that in the first born all
the family is hallowed to God. This was the import
(08:17):
of the quote atonement money end quote. But even so
each approach to him needed special washing, hence the labor
Chapter thirty, verse seventeen to twenty one. Again within Israel,
the priests were to be the sacred representatives of the people.
As such, they and all connected with their service must
(08:38):
be anointed with a peculiar oil symbolical of the Holy Spirit,
all counterfeit of which was to be visited with such
punishment as reminds us of that following upon the sin
against the Holy Ghost Verses twenty two to thirty three. Lastly,
the material for the highest symbolical service, that of incensing,
is described Versus thirty four, Ave thirty eight. The whole
(09:01):
section closes by designating the persons whom the Lord had
raised up for doing all the work connected with the
preparation of his sanctuary. The institutions thus made were in
reality the outcome and the consequences of the covenant which
the Lord had made with Israel, as quote a sign
end quote of this covenant between Jehovah and the children
(09:22):
of Israel. God now ordered anew the observance of the
Sabbath chapter thirty one, verse twelve to seventeen, its twofold
provision of rest and of the sanctification verse fifteen, being
expressive of the civil and religious aspects of that covenant,
and of their marvelous combination. Thus finished with all needful directions,
(09:44):
Moses finally received at the hand of the Lord the
quote two tables of Testimony end quote, quote written with
the finger of God end quote, verse eighteen. While these
sacred transactions were taking place on the mount, a far
different scene enacted below in the camp of Israel. Without
attempting the foolish and wrongful task of palliating the sin
(10:06):
of making the golden calf, it is right that the
matter should be placed in its true light. The prolonged
absence of Moses had awakened peculiar fears in the people.
They had seen him pass more than a month ago
into the luminous cloud that covered the mount quote, and
the sight of the glory of Jehovah was like a
devouring fire on top of the mount in the eyes
(10:27):
of the children of Israel end quote. What more natural
than for those who waited week after week in unexplained
solitude within sight of this fire, to imagine that Moses
had been devoured by it. Their leader was gone, and
the visible symbol of Jehovah was high up on the
mountaintop like quote a devouring fire end quote. They must
(10:48):
have another leader that would be Erin, But they must
also have another symbol of the divine presence. One only
occurred to their carnal minds. Besides that which had hitherto
preceded them. It was the Egyptian APIs, who, under the
form of a calf, represented the powers of nature to
(11:08):
his worship. They had always been accustomed. Indeed, its principal
seat was the immediate neighborhood of the district of Egypt,
where for centuries they and their fathers had been settled.
Probably this was also the form under which many of
them had, in former days tried, in a perverted manner,
to serve their ancestral God, combining the traditions of the
(11:30):
patriarchs with the corruptions around them. Compare Joshua chapter twenty four,
verse fourteen, Ezekiel chapter twenty verse eight, chapter twenty three,
verses three in eight. It is quite evident that Israel
did not mean to forsake Jehovah, but only to serve
him under the symbol of APIs. This appears from the
(11:50):
statement of the people themselves seeing the golden calf quote.
This is thy God, end quote, and from the proclamation
of Erin chapter thirty two, verse five, quote tomorrow is
a feast to Jehovah end quote. Their great sin consisted
in not realizing the presence of an unseen God, while
(12:10):
the fears of their unbelief led them back to their
former idolatrous practices, unmindful that that involved the breach of
the second of those commandments so lately proclaimed in their hearing,
and of the whole Covenant which had so solemnly been ratified.
Some expositors have sought to extenuate the guilt of Erin
by supposing that in asking for their golden ornaments to
(12:32):
make quote the calf end quote, he had hoped to
enlist their vanity and covetedness, and so to turn them
from their sinful purpose. The text, however, affords no warrant
for this hypothesis. It is true that Aaron was at
the time not yet in the priesthood, and also that
his proclamation of quote a feast to Jehovah end quote
(12:56):
may have been intended to bring it out distinctly that
the name of jah Jehovah was still as before acknowledged
by Israel. But his culpable weakness, to say the least
of it, only adds to his share in the people's sin. Indeed,
this appears from Aaron's later confession to Moses, than which
nothing more humiliating is recorded even throughout this sad story. Perhaps, however,
(13:20):
it is well that before his appointment to the priesthood,
Aaron and all after him, should have had this evidence
of natural unfitness and the unworthiness. That so it might
appear more clearly that the character of all was typical
and in no way connected to the worthiness of Aaron
or of his house. While Israel indulged in the camp
(13:40):
in the usual licentious dances and orgies which accompanied such
heathen festivals, yet another trial awaited Moses. It had been
God himself who informed Moses of the quote quick end
quote apostasy of his people, Chapter thirty two, verses seven
to eight, accompanying the announcement by these words quote now, therefore,
(14:01):
let me alone that my wrath may wax hot against them,
and that I may consume them, and I will make
of thee a great nation end quote verse ten. One
of the fathers has already noticed that the divine words
quote now, therefore, let me alone end quote, seem to
imply a call to Moses to exercise his office as
(14:22):
intercessor for his people. Moreover, it has also been remarked
that the offer to make Moses a nation even greater
than Israel was in a sense a real temptation, or
rather a trial of Moses' singleness of purpose and faithfulness
to his mission. We know how entirely Moses stood this trial,
and how earnestly, perseveringly, and successfully he pleaded for Israel
(14:47):
with the Lord Verses eleven to fourteen. But one point
has not been sufficiently noticed by commentators. When in announcing
the apostasy of Israel, God spake of them not as
his own, but as Moses's people. Quote thy people who
now brought us out of the land of Egypt end quote,
(15:07):
verse seven. He at the same time furnished Moses with
the right plea in his intercession, and also indicated the
need of that severe punishment, which was afterwards executed. Less
Moses might, by weak indulgence, be involved in complicity with
Israel sin. The latter point is easily understood. As for
(15:28):
the other. We see how Moses, in his intercession pleaded
the argument with which God had furnished him. Most earnestly
did he insist that Israel was God's people, since their
deliverance from Egypt have been wholly God wrought Three special
arguments did he use with God, and these three may
to all time serve as models in our pleading and
forgiveness and restoration after weaknesses and falls. These arguments were
(15:53):
first that Israel's God's property and that his past dealings
had proved it verse eleven. That God's own glory was
involved in the deliverance of Israel in the face of
the enemy verse twelve. And thirdly, that God's gracious promises
were pleaded for the salvation verse thirteen, and such please
(16:13):
God never refuses to accept verse fourteen. But although informed
of the state of the matters in the camp of Israel,
Moses could have been scarcely prepared for the site which
presented itself when on suddenly turning in eminence, the riotous
multitude in this licentious merriment appeared full in view. The
contrast was too great, and as quote Moses, wrath waxed hot,
(16:38):
he cast the tables out of his hands and break
them beneath the mount end quote verse nineteen. It is
not necessary to suppose that what follows in the sacred
text is related in the strict order of time. Suffice
it that after a short but stern reproof to Aaron,
Moses took his station quote in the gate of the camp,
end quote, summoning to him those who were quote on
(17:00):
the side of Jehovah end quote. All the sons of
Levi obeyed and were directed to go through the camp
and quote slay every man his brother, and every man
his companion, and every man his neighbor end quote, verse
twenty seven. On that terrible day, no less than three
thousand men fell under the sword of Levi. As for
(17:20):
the golden calf, its wooden framework was burnt in the fire,
and its gold covering ground a powder and strewed upon
the brook which descended from Sinai of this Israel had
to drink in the symbol that each one must receive
and bear the fruits of his sin, just as later
on the woman suspected of adultery was ordered to drink
the water into which the writing of her curses upon
(17:42):
her skin had been washed. There is one point here
which requires more particular inquiry than it is yet received,
as commonly understood. The slaughter of these three thousand stands
out as an unexplained fact. Why just these three thousand
did they fall simply because they happened to stand by
nearest on the principle as had been suggested, of decimating
(18:03):
an offending host, And why did no one come to
their aid. Such indiscriminate punishments seem scarcely in accordance with
the divine dealings, But the text, as it appears to us,
furnishes hints for the right explanation. When Moses stood in
the camp of Israel and made proclamation for those who
were on Jehovah's side, we read that quote he saw
(18:24):
that the people were naked end quote verse twenty five,
or unreigned, licentious compare verses six and one. Corinthians, Chapter ten,
verse seven and eight. In short, there stood before him
a number of men, fresh from their orgies, in a
state of licentious attire, whom even his appearance and words
had not yet sobered into quietness, shame, and repentance. These,
(18:49):
as we understand it, still thronged the open roadway of
the camp, which so lately had resounded with their voices.
These were met by avenging Levites as sword in hand,
they passed from gate to gate, like the destroying Angel,
through Egypt on the Paschal night. And these were the
three thousand which fell on that day, while the vast
(19:09):
multitude retired to the quietness of their tents entirety, repentance,
and fear in view of Him whose presence among them
betokened the nearness of that holy and jealous God, whose
terrible judgments they had so much cause to dread. Thus
ended the day of Moses' return among his people. On
the morrow, he gathered them to speak not in anger,
(19:31):
but in sorrow of their great sin. Then, returning from
them to the Lord, he entreated forgiveness for his brethren
with an intensity of self denial of love Verses thirty
one and thirty two, unequaled by that of any man
except Saint Paul. Thus far he prevailed that the people
were not to be destroyed, nor the covenant cease. But
(19:52):
God would not personally go in the midst of a
people so incapable of bearing his holy presence. He would
send a created angel to be henceforth their leader. And
still would this sin weight the scale In the day
of visitation, which the further rebelling of this people would
only too surely bring the first words of the final sentence,
(20:12):
that their carcasses were to fall in the wilderness, were,
so to speak, already uttered in this warning of the
Lord on the morrow of the slaughter of the three thousand.
Quote nevertheless, in the day when I visit, I will
visit their sin upon them. Quote thus end quote. In
the language of the scripture, verse thirty five, quote, Jehovah
(20:33):
smote the people because they made the calf which Aaron
made end quote. That the Lord would not go personally
with Israel because of their stiff nakedness was indeed felt
to be quote evil tidings end quote. The account of
the people's repentance and God's gracious forgiveness forms one of
the most precious portions of this history. The first manifestation
(20:55):
of their godly sorrow was the putting away of their
quote ornaments end quote, that only temporarily, but permanently. Thus
we read, quote, the children of Israel stripped themselves of
their ornaments from the Mount Horreb onward end quote. Chapter
thirty three, verse six. Israel was, so to speak, in
permanent mourning ever after, in its great national sin. Next,
(21:18):
as the Lord would not personally be in the midst
of Israel, Moses removed the tent, probably his own, outside
the camp, that there he might receive the divine communications.
When quote the cloudy pillar descended end quote quote and
Jehovah talked with Moses end quote. Moses called this quote
the tent of meeting end quote rendered in the authorized version,
(21:39):
quote the tabernacle of the congregation end quote, verse seven.
It is scarcely necessary to say that this was not
quote the Tabernacle end quote, as the authorized version might
lead one to infer, since the latter was not yet
constructed to this quote tent of meeting end quote. All
who were of the true Israel, and who regarded Jehovah
(22:01):
not merely as their national God, but owned him personally
and felt the need of him, were wont to go out.
This must not be looked upon as either a protest
or an act of separation on their part, but as
evidence of their true repentance and of their desire to
meet with God, who no longer was in the camp
of Israel. Moreover all, the people, when they saw the
(22:23):
cloudy pillar descend to Moses quote, rose up and worshiped
end quote. Altogether, this was perhaps the period of greatest
heart softening during Israel's wanderings in the wilderness, and God
graciously had respect to it. He had already assured Moses
that he stood in special relationship to him quote I
know thee by name end quote, and that his prayer
(22:45):
for Israel had been heard quote thou hast also found
grace in my sight end quote. But as yet the
former sentence stood to the effect that an angel, not
Jehovah himself, was to be Israel's future guide. Under these circumstances,
Moses now entreated Jehovah to show him his way, that
is his present purpose in regard to Israel, adding that
(23:07):
if God would bring them into the land of promise,
he would quote consider that this is thy people end quote,
and hence he their God and king. This plea also prevailed,
and the Lord once more promised that his own presence
would go with them, and that he himself would give
them rest and Canaan verses fourteen compared Deuteronomy chapter three,
(23:30):
verse twenty Hebrews chapter four, verse eight, and Moses gave
thanks by further prayer, even more earnest than before. For
the blessing now again vouchsafed Verses fifteen and sixteen. But
one thing had become painfully evident to Moses by what
had happened. However, faithful in his master's house, he was
but a servant, and a servant knoweth not the will
(23:52):
of his master. The threat of destruction of Jehovah remained
among Israel, and the alternative of sending with them an
angel must have cast gloom over his future mediatorship. It
was indeed, only that of a servant, however highly favored,
not of a son. Oh, that he could quite understand
the being and character of the God of Israel. See
(24:13):
not his likeness but his glory. Then would all become clear,
and with fuller light, joyous assurance fill his heart. That
such was the real meaning of Moses's prayer quote show
me Thy true glory end quote. Verse eighteen appears from
the mode in which the Lord answered it. Quote and
he said, I will make all my goodness pass before THEE,
(24:34):
and I will proclaim the name of Jehovah before THEE
end quote. Then was Moses taught that the deepest mystery
of divine grace lay not in God's national but in
his individual dealings in sovereign mercy. Quote and I will
be gracious to whom I will be gracious, and will
show mercy on whom I will show mercy, end quote,
verse nineteen. Yet no man could see the face the
(24:57):
full outshining of Jehovah, neither flesh nor spear, so long
as it dwelt in the flesh could bear such glory.
While that glory passed by God would hold Moses in
the cliff of the rock. Perhaps, and the same in
which a similar vision was afterwards granted to Elijah, and
there he would support or quote cover end quote him
(25:17):
with his hand only quote the back parts end quote
the after glory, the luminous reflection of what Jehovah really was,
could Moses bear to see. But what Moses witnessed hid
in the cliff of the rock, and Elijah, the representative
of the prophets, so more clearly, hiding his face in
his mantle while he worshiped, appears fully revealed to us
(25:39):
in the face of Jesus Christ, in whom quote the
whole fullness of the Godhead dwealth bodily end quote. End
of Chapter twelve, read by Jim Tobias Northeast Maryland, October
twenty seventh, twenty twenty two,
Chapter twelve of The Bible History, Volume two, The Exodus
and the Wanderings in the Wilderness. This is a LibriVox recording.
All LibriVox recordings are in the public domain. For more
information or to volunteer, please visit LibriVox dot org. Read
by Jim D. Bias. The Bible History, Volume two, The
(00:24):
Exodus and the Wanderings in the Wilderness by Alfred Ettersheim.
The pattern scene on the mountain, the tabernacle, the priesthood
and the services in their arrangement and typical meeting, The
sin of the Golden calf, the divine judgment, the plea
of Moses, God's gracious forgiveness, the vision of the glory
(00:45):
of the Lord vouchsafed to Moses. Exodus, chapter twenty four,
Verse twelve to chapter thirty three. Never assuredly have we
stronger proof of the divine origin of what we call
grace and the weakness and profitableness of human nature than
in the reaction which so often follows seasons of religious privilege.
(01:07):
Readers of the New Testament will recall many instances of
this in the Gospel history, and will remember how our Lord,
ever and again, at such times, took his disciples aside
into some desert place for quietness and prayer. But perhaps
the saddest instance of how near the great Enemy lingers
to our seasons of spiritual enjoyment, and how great our
(01:28):
danger of giddiness when standing on such heights, is furnished
by the history of Israel immediately after the Solemn Covenant
had been ratified. Now that God had set apart as
reconciled people on to himself, it was necessary to have
some definite place where he would meet with and dwell
among them, as also to appoint the means by which
they would approach him, and the manner in which he
(01:49):
would manifest himself to them. To reveal all this, as
well as to give those quote tables of stone end
quote on which the commandments were graven. God now called
Moses once more quote up into the mount end quote,
accompanied by quote Joshua, his minister end quote. He obeyed
the divine behest, leaving the rule of his people to
(02:12):
Aaron and her for six days he had to wait
while quote the glory of Jehovah abode upon the mount
end quote. On the seventh Moses was summoned within the
bright cloud which to the children of Israel beneath it
seemed quote like a devouring fire end quote Joshua probably
remaining near but not actually with him quote forty days
(02:33):
and forty knights. Quote Moses was in the mount end quote,
without either eating bread or drinking water. The new revelation
which he now received concerned the tabernacle which was to
be erected, the priesthood which was to serve in it,
and the services which were to be celebrated. Nay, it
extended to every detail of furniture, dress, and observance, and
(02:57):
for what was needful for the service. The free will
offerings of Israel were to be invited. We have it
upon the highest authority that not only in its grand outlines,
but in all minutest details, everything was to be made
quote after the pattern end quote which God showed to
Moses on the mount. And so we also read in
(03:18):
Acts chapter seven, verse forty four, and Hebrews Chapter eight,
verse five, chapter nine, verse twenty three, teaching us that
Moses was shown by God an actual pattern or model
of all that he was to make in and for
the sanctuary. This can convey only one meaning. It taught
far more than the general truth that only that approach
(03:40):
to God is lawful or acceptable, which He has indicated. Four.
God showed Moses every detail to indicate that every detail
had a special meaning, and hence could not be altered
in any even the minutest particular, without destroying that meaning
and losing that significance which alone made it of importance.
(04:00):
Nothing here was intended as mere ornament or ceremony. All
was symbol and type. As symbol, it indicated a present truth.
As type, it pointed forward a prophecy by deed to
future spiritual realities, while at the same time it already
conveyed to the worshiper the first fruits and the earnest
(04:20):
of their final accomplishment in quote the fullness of time
end quote. We repeat everything here had a spiritual meaning,
the material of which the ark, the dresses of the priesthood,
and all else was made colors, measurements, numbers, vessels, dresses, services,
and the priesthood itself and all proclaimed the same spiritual
(04:42):
truth and pointed forward to the same spiritual reality viz.
God in Christ in the midst of his church, the
tabernacle was quote the tent of meeting end quote. O
hel mohed where God held intercourse with his people, and
whence he dispensed blessing unto them. The the priesthood, culminating
in the high Priest, was the God appointed mediatorial agency
(05:05):
to which God was approached and by which he bestowed
his gifts. The sacrifices were the means of such approach
to God, and either intended to restore fellowship with God
when it had been dimmed or interrupted, or else to
express and manifest that fellowship. But alike the Priesthood, the sacrifices,
and the altar pointed to the person and the work
(05:26):
of the Lord Jesus Christ. So far as the Tabernacle
itself was concerned, the court with the altar of burnt
offering was the place by which Israel approached God, the
holy place that in which they held communion with God,
and the most holy place that in which the Lord
himself visibly dwelt among them in the Shahinah as the
(05:46):
Covenant God, his presence resting on the mercy seat which
covered the ark. It is most instructive to mark the
order in which the various ordinances about the Tabernacle and
its furniture were given to Moses. First, we have the
directs about the arc as the most holy thing in
the most holy place. Then similarly those about the table
(06:08):
of shoebread and the golden candlestick chapter twenty five, verse
twenty three to forty, not only as belonging to the
furniture of the holy place, but because spiritually the truths
which they symbolized life and light in the Lord, were
the outcome of God's presence between the cherubim. After that,
the dwelling itself is described and the position in it
(06:31):
of the ark table and candlestick. Then only comes the
altar of burnt offering with the court that was to
surround the sanctuary chapter twenty seven, verse one to nineteen.
We now enter, as it were, upon a different section,
that of ministry. Here directions are first given about the
burning of the lamps on the seven branched candlestick chapter
(06:53):
twenty seven, verse twenty and twenty one, after which we
have the institution of and connected with the priesthood. The last,
because of the highest point in the ministry, is that
about the altar of incense and its service chapter thirty,
verse one to ten. This symbolized prayer, and hence could
only come in after the institution of the mediatorial priesthood.
(07:16):
Thus far, it will be noticed that the arrangements is
always from within outwards from the most holy place to
the court of the worshippers, symbolizing once more that all
proceeds from Him, who is the God of Grace, who
has already quoted in the language of Saint Augustine quote,
gives what he commands end quote, and that the highest
(07:36):
of all service, to which everything else is subservient, or
rather to which it stands related as the means towards
the end, is that of fellowship. In prayer, the worship
will beholding of God. These directions are followed by some
others strictly connected with the character of Israel and the
people of God. Israel in his firstborn among the nations,
(07:57):
and as such must be redeemed like the firstborn sols
of a family, to indicate on the one hand that
the people are really his own property and that the
life entrusted to them belongeth to him, and on the
other hand, to express that in the first born all
the family is hallowed to God. This was the import
(08:17):
of the quote atonement money end quote. But even so
each approach to him needed special washing, hence the labor
Chapter thirty, verse seventeen to twenty one. Again within Israel,
the priests were to be the sacred representatives of the people.
As such, they and all connected with their service must
(08:38):
be anointed with a peculiar oil symbolical of the Holy Spirit,
all counterfeit of which was to be visited with such
punishment as reminds us of that following upon the sin
against the Holy Ghost Verses twenty two to thirty three. Lastly,
the material for the highest symbolical service, that of incensing,
is described Versus thirty four, Ave thirty eight. The whole
(09:01):
section closes by designating the persons whom the Lord had
raised up for doing all the work connected with the
preparation of his sanctuary. The institutions thus made were in
reality the outcome and the consequences of the covenant which
the Lord had made with Israel, as quote a sign
end quote of this covenant between Jehovah and the children
(09:22):
of Israel. God now ordered anew the observance of the
Sabbath chapter thirty one, verse twelve to seventeen, its twofold
provision of rest and of the sanctification verse fifteen, being
expressive of the civil and religious aspects of that covenant,
and of their marvelous combination. Thus finished with all needful directions,
(09:44):
Moses finally received at the hand of the Lord the
quote two tables of Testimony end quote, quote written with
the finger of God end quote, verse eighteen. While these
sacred transactions were taking place on the mount, a far
different scene enacted below in the camp of Israel. Without
attempting the foolish and wrongful task of palliating the sin
(10:06):
of making the golden calf, it is right that the
matter should be placed in its true light. The prolonged
absence of Moses had awakened peculiar fears in the people.
They had seen him pass more than a month ago
into the luminous cloud that covered the mount quote, and
the sight of the glory of Jehovah was like a
devouring fire on top of the mount in the eyes
(10:27):
of the children of Israel end quote. What more natural
than for those who waited week after week in unexplained
solitude within sight of this fire, to imagine that Moses
had been devoured by it. Their leader was gone, and
the visible symbol of Jehovah was high up on the
mountaintop like quote a devouring fire end quote. They must
(10:48):
have another leader that would be Erin, But they must
also have another symbol of the divine presence. One only
occurred to their carnal minds. Besides that which had hitherto
preceded them. It was the Egyptian APIs, who, under the
form of a calf, represented the powers of nature to
(11:08):
his worship. They had always been accustomed. Indeed, its principal
seat was the immediate neighborhood of the district of Egypt,
where for centuries they and their fathers had been settled.
Probably this was also the form under which many of
them had, in former days tried, in a perverted manner,
to serve their ancestral God, combining the traditions of the
(11:30):
patriarchs with the corruptions around them. Compare Joshua chapter twenty four,
verse fourteen, Ezekiel chapter twenty verse eight, chapter twenty three,
verses three in eight. It is quite evident that Israel
did not mean to forsake Jehovah, but only to serve
him under the symbol of APIs. This appears from the
(11:50):
statement of the people themselves seeing the golden calf quote.
This is thy God, end quote, and from the proclamation
of Erin chapter thirty two, verse five, quote tomorrow is
a feast to Jehovah end quote. Their great sin consisted
in not realizing the presence of an unseen God, while
(12:10):
the fears of their unbelief led them back to their
former idolatrous practices, unmindful that that involved the breach of
the second of those commandments so lately proclaimed in their hearing,
and of the whole Covenant which had so solemnly been ratified.
Some expositors have sought to extenuate the guilt of Erin
by supposing that in asking for their golden ornaments to
(12:32):
make quote the calf end quote, he had hoped to
enlist their vanity and covetedness, and so to turn them
from their sinful purpose. The text, however, affords no warrant
for this hypothesis. It is true that Aaron was at
the time not yet in the priesthood, and also that
his proclamation of quote a feast to Jehovah end quote
(12:56):
may have been intended to bring it out distinctly that
the name of jah Jehovah was still as before acknowledged
by Israel. But his culpable weakness, to say the least
of it, only adds to his share in the people's sin. Indeed,
this appears from Aaron's later confession to Moses, than which
nothing more humiliating is recorded even throughout this sad story. Perhaps, however,
(13:20):
it is well that before his appointment to the priesthood,
Aaron and all after him, should have had this evidence
of natural unfitness and the unworthiness. That so it might
appear more clearly that the character of all was typical
and in no way connected to the worthiness of Aaron
or of his house. While Israel indulged in the camp
(13:40):
in the usual licentious dances and orgies which accompanied such
heathen festivals, yet another trial awaited Moses. It had been
God himself who informed Moses of the quote quick end
quote apostasy of his people, Chapter thirty two, verses seven
to eight, accompanying the announcement by these words quote now, therefore,
(14:01):
let me alone that my wrath may wax hot against them,
and that I may consume them, and I will make
of thee a great nation end quote verse ten. One
of the fathers has already noticed that the divine words
quote now, therefore, let me alone end quote, seem to
imply a call to Moses to exercise his office as
(14:22):
intercessor for his people. Moreover, it has also been remarked
that the offer to make Moses a nation even greater
than Israel was in a sense a real temptation, or
rather a trial of Moses' singleness of purpose and faithfulness
to his mission. We know how entirely Moses stood this trial,
and how earnestly, perseveringly, and successfully he pleaded for Israel
(14:47):
with the Lord Verses eleven to fourteen. But one point
has not been sufficiently noticed by commentators. When in announcing
the apostasy of Israel, God spake of them not as
his own, but as Moses's people. Quote thy people who
now brought us out of the land of Egypt end quote,
(15:07):
verse seven. He at the same time furnished Moses with
the right plea in his intercession, and also indicated the
need of that severe punishment, which was afterwards executed. Less
Moses might, by weak indulgence, be involved in complicity with
Israel sin. The latter point is easily understood. As for
(15:28):
the other. We see how Moses, in his intercession pleaded
the argument with which God had furnished him. Most earnestly
did he insist that Israel was God's people, since their
deliverance from Egypt have been wholly God wrought Three special
arguments did he use with God, and these three may
to all time serve as models in our pleading and
forgiveness and restoration after weaknesses and falls. These arguments were
(15:53):
first that Israel's God's property and that his past dealings
had proved it verse eleven. That God's own glory was
involved in the deliverance of Israel in the face of
the enemy verse twelve. And thirdly, that God's gracious promises
were pleaded for the salvation verse thirteen, and such please
(16:13):
God never refuses to accept verse fourteen. But although informed
of the state of the matters in the camp of Israel,
Moses could have been scarcely prepared for the site which
presented itself when on suddenly turning in eminence, the riotous
multitude in this licentious merriment appeared full in view. The
contrast was too great, and as quote Moses, wrath waxed hot,
(16:38):
he cast the tables out of his hands and break
them beneath the mount end quote verse nineteen. It is
not necessary to suppose that what follows in the sacred
text is related in the strict order of time. Suffice
it that after a short but stern reproof to Aaron,
Moses took his station quote in the gate of the camp,
end quote, summoning to him those who were quote on
(17:00):
the side of Jehovah end quote. All the sons of
Levi obeyed and were directed to go through the camp
and quote slay every man his brother, and every man
his companion, and every man his neighbor end quote, verse
twenty seven. On that terrible day, no less than three
thousand men fell under the sword of Levi. As for
(17:20):
the golden calf, its wooden framework was burnt in the fire,
and its gold covering ground a powder and strewed upon
the brook which descended from Sinai of this Israel had
to drink in the symbol that each one must receive
and bear the fruits of his sin, just as later
on the woman suspected of adultery was ordered to drink
the water into which the writing of her curses upon
(17:42):
her skin had been washed. There is one point here
which requires more particular inquiry than it is yet received,
as commonly understood. The slaughter of these three thousand stands
out as an unexplained fact. Why just these three thousand
did they fall simply because they happened to stand by
nearest on the principle as had been suggested, of decimating
(18:03):
an offending host, And why did no one come to
their aid. Such indiscriminate punishments seem scarcely in accordance with
the divine dealings, But the text, as it appears to us,
furnishes hints for the right explanation. When Moses stood in
the camp of Israel and made proclamation for those who
were on Jehovah's side, we read that quote he saw
(18:24):
that the people were naked end quote verse twenty five,
or unreigned, licentious compare verses six and one. Corinthians, Chapter ten,
verse seven and eight. In short, there stood before him
a number of men, fresh from their orgies, in a
state of licentious attire, whom even his appearance and words
had not yet sobered into quietness, shame, and repentance. These,
(18:49):
as we understand it, still thronged the open roadway of
the camp, which so lately had resounded with their voices.
These were met by avenging Levites as sword in hand,
they passed from gate to gate, like the destroying Angel,
through Egypt on the Paschal night. And these were the
three thousand which fell on that day, while the vast
(19:09):
multitude retired to the quietness of their tents entirety, repentance,
and fear in view of Him whose presence among them
betokened the nearness of that holy and jealous God, whose
terrible judgments they had so much cause to dread. Thus
ended the day of Moses' return among his people. On
the morrow, he gathered them to speak not in anger,
(19:31):
but in sorrow of their great sin. Then, returning from
them to the Lord, he entreated forgiveness for his brethren
with an intensity of self denial of love Verses thirty
one and thirty two, unequaled by that of any man
except Saint Paul. Thus far he prevailed that the people
were not to be destroyed, nor the covenant cease. But
(19:52):
God would not personally go in the midst of a
people so incapable of bearing his holy presence. He would
send a created angel to be henceforth their leader. And
still would this sin weight the scale In the day
of visitation, which the further rebelling of this people would
only too surely bring the first words of the final sentence,
(20:12):
that their carcasses were to fall in the wilderness, were,
so to speak, already uttered in this warning of the
Lord on the morrow of the slaughter of the three thousand.
Quote nevertheless, in the day when I visit, I will
visit their sin upon them. Quote thus end quote. In
the language of the scripture, verse thirty five, quote, Jehovah
(20:33):
smote the people because they made the calf which Aaron
made end quote. That the Lord would not go personally
with Israel because of their stiff nakedness was indeed felt
to be quote evil tidings end quote. The account of
the people's repentance and God's gracious forgiveness forms one of
the most precious portions of this history. The first manifestation
(20:55):
of their godly sorrow was the putting away of their
quote ornaments end quote, that only temporarily, but permanently. Thus
we read, quote, the children of Israel stripped themselves of
their ornaments from the Mount Horreb onward end quote. Chapter
thirty three, verse six. Israel was, so to speak, in
permanent mourning ever after, in its great national sin. Next,
(21:18):
as the Lord would not personally be in the midst
of Israel, Moses removed the tent, probably his own, outside
the camp, that there he might receive the divine communications.
When quote the cloudy pillar descended end quote quote and
Jehovah talked with Moses end quote. Moses called this quote
the tent of meeting end quote rendered in the authorized version,
(21:39):
quote the tabernacle of the congregation end quote, verse seven.
It is scarcely necessary to say that this was not
quote the Tabernacle end quote, as the authorized version might
lead one to infer, since the latter was not yet
constructed to this quote tent of meeting end quote. All
who were of the true Israel, and who regarded Jehovah
(22:01):
not merely as their national God, but owned him personally
and felt the need of him, were wont to go out.
This must not be looked upon as either a protest
or an act of separation on their part, but as
evidence of their true repentance and of their desire to
meet with God, who no longer was in the camp
of Israel. Moreover all, the people, when they saw the
(22:23):
cloudy pillar descend to Moses quote, rose up and worshiped
end quote. Altogether, this was perhaps the period of greatest
heart softening during Israel's wanderings in the wilderness, and God
graciously had respect to it. He had already assured Moses
that he stood in special relationship to him quote I
know thee by name end quote, and that his prayer
(22:45):
for Israel had been heard quote thou hast also found
grace in my sight end quote. But as yet the
former sentence stood to the effect that an angel, not
Jehovah himself, was to be Israel's future guide. Under these circumstances,
Moses now entreated Jehovah to show him his way, that
is his present purpose in regard to Israel, adding that
(23:07):
if God would bring them into the land of promise,
he would quote consider that this is thy people end quote,
and hence he their God and king. This plea also prevailed,
and the Lord once more promised that his own presence
would go with them, and that he himself would give
them rest and Canaan verses fourteen compared Deuteronomy chapter three,
(23:30):
verse twenty Hebrews chapter four, verse eight, and Moses gave
thanks by further prayer, even more earnest than before. For
the blessing now again vouchsafed Verses fifteen and sixteen. But
one thing had become painfully evident to Moses by what
had happened. However, faithful in his master's house, he was
but a servant, and a servant knoweth not the will
(23:52):
of his master. The threat of destruction of Jehovah remained
among Israel, and the alternative of sending with them an
angel must have cast gloom over his future mediatorship. It
was indeed, only that of a servant, however highly favored,
not of a son. Oh, that he could quite understand
the being and character of the God of Israel. See
(24:13):
not his likeness but his glory. Then would all become clear,
and with fuller light, joyous assurance fill his heart. That
such was the real meaning of Moses's prayer quote show
me Thy true glory end quote. Verse eighteen appears from
the mode in which the Lord answered it. Quote and
he said, I will make all my goodness pass before THEE,
(24:34):
and I will proclaim the name of Jehovah before THEE
end quote. Then was Moses taught that the deepest mystery
of divine grace lay not in God's national but in
his individual dealings in sovereign mercy. Quote and I will
be gracious to whom I will be gracious, and will
show mercy on whom I will show mercy, end quote,
verse nineteen. Yet no man could see the face the
(24:57):
full outshining of Jehovah, neither flesh nor spear, so long
as it dwelt in the flesh could bear such glory.
While that glory passed by God would hold Moses in
the cliff of the rock. Perhaps, and the same in
which a similar vision was afterwards granted to Elijah, and
there he would support or quote cover end quote him
(25:17):
with his hand only quote the back parts end quote
the after glory, the luminous reflection of what Jehovah really was,
could Moses bear to see. But what Moses witnessed hid
in the cliff of the rock, and Elijah, the representative
of the prophets, so more clearly, hiding his face in
his mantle while he worshiped, appears fully revealed to us
(25:39):
in the face of Jesus Christ, in whom quote the
whole fullness of the Godhead dwealth bodily end quote. End
of Chapter twelve, read by Jim Tobias Northeast Maryland, October
twenty seventh, twenty twenty two,
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