16 - Bible History Volume - The Exodus and the Wanderings in the Wilderness by Alfred Edersheim

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.

Episode Transcript

Speaker 1 (00:01):
Chapter sixteen of The Bible History, Volume two, The Exodus
and the Wonderings of the Wilderness. This is a LibriVox recording.
All LibriVox recordings are in the public domain. For more
information are to volunteer, please visit LibriVox dot org. Read

(00:21):
by Torri Klein. The Bible History, Volume two, The Exodus
and the Wonderings of the Wilderness by Alfred Ettersheim. The
offerings of the Princess, the setting apart of the Levites,
second observance of the Passover. Three other occurrences are recorded

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before the camp of Israel broke up from Mount Sinai,
although they may not have taken place in the exact
order in which for special reasons they are told in
the Sacred Text. These events were the offerings of certain
gifts on the part of the of Israel, the actual

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setting apart of the Levites to the service for which
they had been already previously designated, and the second observance
of the Passover. The offerings of the Princes of Israel
commenced immediately after the consecration of the Tabernacle, but their
record is inserted in numbers seven, partly in order not

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to interrupt the consecutive series of levitical ordinances, which naturally
followed upon the narrative of the consecration of the tabernacle,
and partly because one of the offerings of the princess
bore special reference to the wilderness journey, which was then
about to be immediately resumed. Probably these offerings may have

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been brought on some of the days on which part
of the levitical ordinances were also proclaimed. We know that
the presentation of gifts by the princes occupied altogether the
mornings of twelve or rather of thirteen days. On the
first day they brought in common six covered wagons and

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twelve oxen for the transport of the tabernacle and the
journeyings of the children of Israel. Four of these wagons
with eight oxen were given to the Meaorites, who had
charge of the heavy framework and of the pillars. The
other two wagons and four oxen to the Gershonites, who
had the custody of the hangings and curtains. As for

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the vessels of the sanctuary, they were to be carried
by the Coothites on their shoulders. Then, during the following
twelve days, the princes offered successfully each the same gift,
that so there might be equality, anticipating in this also
the New Testament principle. Each offering consisted of a silver

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charger weighing about four and a half pounds, a silver
bowl about two and a quarter pounds, both of them
full of fine flour mingled with oil for meat offering,
and a golden spoon about a third of a pound
in weight, full of incense. These gifts were accompanied by

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burnt sin and peace offerings, which, no doubt were sacrificed
each day. As the vessels were presented in the sanctuary,
and as they brought their precious offerings with humble confessions
of sin, over their sacrifices, with thanksgiving, and with prayer,
the Lord graciously signified his acceptance by speaking unto Moses

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from off the mercy seat from between the scharubin. The
second event was the foremost setting apart of the levites,
which was preceded by a significant direction to Arin in
reference to the lighting of the seven branched candlestick in
the sanctuary. To make the meaning of this more clear,
it was added, the seven lamps shall give light over

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against the candlestick. That is, each of the seven lamps
the number being also significant, shall be so placed as
to throw its light into the darkness over against it,
each separately, and yet each as part of the one
candlestick and the Holy Place. And burning the same sacred
oil was to shed light into the darkness over against

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the candlestick. For the light on the candlestick was symbolic
of the mission of Israel as the people of God,
and the Levites were really only the representatives of all Israel,
having been substituted instead of their first born. On this account, also,
the Levites were not specially hollowed, as the priest had been,

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but only cleansed for their ministry, and after that presented
to the Lord. The first part of this symbolic service
consisted in sprinkling on them water of sin rendered in
our authorized version water purifying alike, to confess the development
of sin and to point to its removal. After that

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they were to shave up all their hair and to
wash their clothes. The Levites were now unsinned so far
as their persons were concerned. Then followed their dedication to
the work. For this purpose, the Levites were led before
the tabernacle, that is, probably into the outer court, bringing

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with them two young bullocks, the one for a burnt
the other for a sin offering, and each with its meat,
offering the people through the representatives. The princes now laid
their hands upon them, as it were, to constitute them
their substitutes and representatives. Then Aaron took them before Jehovah,

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that is, into the Holy Place, and waved them for
a wave offering of the children of Israel, probably by
leading them to the altar and back again, after which
the Leevites would lay their hands upon the sacrifices which
were now offered by Aaron, who so made an atonement
for them. The significance of all these symbols will be

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sufficiently apparent. And after that the Leevites went in to
do service in the tabernacle of the Congregation. The third
event recorded was a second celebration of the Passover on
the anniversary of Israel's deliverance from Egypt in his appointed season.
According to all the rites of it, and according to

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all the ceremonies thereof, we specially mark how the Lord
now again directed all the injunctions to keep the Passover
being expressly repeated here, perhaps to obviate the possibility of
such a misunderstanding as that the Passover was not to
be observed from year to year. When certain men defouled

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by a dead body, complained that they had thereby been
excluded from the feasts, Moses would not decide the matter himself,
but brought their case before God. The direction given was
that under such are similar circumstances, the Passover should be
observed exactly a month later, it being at the same

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time added to guard against any wilful not necessary neglect,
that whoever omitted the ordinance without such reasons should be
cut off from among his people. For as significance of
symbolic rites depended upon their entirety, so that if any
part of them, however small, had been omitted, the whole

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would have been nullified. So, on the other hand, Israel's
compliance with the prescribed rights required to be complete in
every detail. To secure the benefits promised to the obedience
of faith, but not to receive these benefits was to
leave an Israelite outside the covenant or exposed to the

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divine judgment. More than that being caused by unbelief or disobedience,
it involved the punishment due to open rebellion against God
and his word. End of Chapter sixteen