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CONTAINING THE INTERVAL OF TWO YEARS.
FROM THE
EXODUS OUT OF EGYPT, TO THE REJECTION OF THAT GENERATION.
Chapter 1
2 3
4 5
6 7
8 9
10 11
12 13
14 15 Endnotes
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HOW MOSES WHEN HE HAD BROUGHT THE PEOPLE
OUT OF EGYPT LED THEM TO MOUNT SINAI; BUT NOT TILL THEY HAD SUFFERED
MUCH IN THEIR JOURNEY.
1. WHEN the Hebrews had obtained such a wonderful deliverance, the
country was a great trouble to them, for it was entirely a desert, and
without sustenance for them; and also had exceeding little water, so
that it not only was not at all sufficient for the men, but not enough
to feed any of the cattle, for it was parched up, and had no moisture
that might afford nutriment to the vegetables; so they were forced to
travel over this country, as having no other country but this to
travel in. They had indeed carried water along with them from the land
over which they had traveled before, as their conductor had bidden
them; but when that was spent, they were obliged to draw water out of
wells, with pain, by reason of the hardness of the soil. Moreover,
what water they found was bitter, and not fit for drinking, and this
in small quantities also; and as they thus traveled, they came late in
the evening to a place called Marah, (1)
which had that name from the badness of its water, for Mar
denotes bitterness. Thither they came afflicted both by the
tediousness of their journey, and by their want of food, for it
entirely failed them at that time. Now here was a well, which made
them choose to stay in the place, which, although it were not
sufficient to satisfy so great an army, did yet afford them some
comfort, as found in such desert places; for they heard from those who
had been to search, that there was nothing to be found, if they
traveled on farther. Yet was this water bitter, and not fit for men to
drink; and not only so, but it was intolerable even to the cattle
themselves.
2. When Moses saw how much the people were cast down, and that the
occasion of it could not be contradicted, for the people were not in
the nature of a complete army of men, who might oppose a manly
fortitude to the necessity that distressed them; the multitude of the
children, and of the women also, being of too weak capacities to be
persuaded by reason, blunted the courage of the men themselves, - he
was therefore in great difficulties, and made everybody's calamity his
own; for they ran all of them to him, and begged of him; the women
begged for their infants, and the men for the women, that he would not
overlook them, but procure some way or other for their deliverance. He
therefore betook himself to prayer to God, that he would change the
water from its present badness, and make it fit for drinking. And when
God had granted him that favor, he took the top of a stick that lay
down at his feet, and divided it in the middle, and made the section
lengthways. He then let it down into the well, and persuaded the
Hebrews that God had hearkened to his prayers, and had promised to
render the water such as they desired it to be, in case they would be
subservient to him in what he should enjoin them to do, and this not
after a remiss or negligent manner. And when they asked what they were
to do in order to have the water changed for the better, he bid the
strongest men among them that stood there, to draw up water
(2) and told them, that when the
greatest part was drawn up, the remainder would be fit to drink. So
they labored at it till the water was so agitated and purged as to be
fit to drink.
3. And now removing from thence they came to Elim; which place looked
well at a distance, for there was a grove of palm-trees; but when they
came near to it, it appeared to be a bad place, for the palm-trees
were no more than seventy; and they were ill-grown and creeping trees,
by the want of water, for the country about was all parched, and no
moisture sufficient to water them, and make them hopeful and useful,
was derived to them from the fountains, which were in number twelve:
they were rather a few moist places than springs, which not breaking
out of the ground, nor running over, could not sufficiently water the
trees. And when they dug into the sand, they met with no water; and if
they took a few drops of it into their hands, they found it to be
useless, on account of its mud. The trees were too weak to bear fruit,
for want of being sufficiently cherished and enlivened by the water.
So they laid the blame on their conductor, and made heavy complaints
against him; and said that this their miserable state, and the
experience they had of adversity, were owing to him; for that they had
then journeyed an entire thirty days, and had spent all the provisions
they had brought with them; and meeting with no relief, they were in a
very desponding condition. And by fixing their attention upon nothing
but their present misfortunes, they were hindered from remembering
what deliverances they had received from God, and those by the virtue
and wisdom of Moses also; so they were very angry at their conductor,
and were zealous in their attempt to stone him, as the direct occasion
of their present miseries.
4. But as for Moses himself, while the multitude were irritated and
bitterly set against him, he cheerfully relied upon God, and upon his
consciousness of the care he had taken of these his own people; and he
came into the midst of them, even while they clamored against him, and
had stones in their hands in order to despatch him. Now he was of an
agreeable presence, and very able to persuade the people by his
speeches; accordingly he began to mitigate their anger, and exhorted
them not to be over-mindful of their present adversities, lest they
should thereby suffer the benefits that had formerly been bestowed on
them to slip out of their memories; and he desired them by no means,
on account of their present uneasiness, to cast those great and
wonderful favors and gifts, which they had obtained of God, out of
their minds, but to expect deliverance out of those their present
troubles which they could not free themselves from, and this by the
means of that Divine Providence which watched over them. Seeing it is
probable that God tries their virtue, and exercises their patience by
these adversities, that it may appear what fortitude they have, and
what memory they retain of his former wonderful works in their favor,
and whether they will not think of them upon occasion of the miseries
they now feel. He told them, it appeared they were not really good
men, either in patience, or in remembering what had been successfully
done for them, sometimes by contemning God and his commands, when by
those commands they left the land of Egypt; and sometimes by behaving
themselves ill towards him who was the servant of God, and this when
he had never deceived them, either in what he said, or had ordered
them to do by God's command. He also put them in mind of all that had
passed; how the Egyptians were destroyed when they attempted to detain
them, contrary to the command of God; and after what manner the very
same river was to the others bloody, and not fit for drinking, but was
to them sweet, and fit for drinking; and how they went a new road
through the sea, which fled a long way from them, by which very means
they were themselves preserved, but saw their enemies destroyed; and
that when they were in want of weapons, God gave them plenty of them;
- and so he recounted all the particular instances, how when they
were, in appearance, just going to be destroyed, God had saved them in
a surprising manner; and that he had still the same power; and that
they ought not even now to despair of his providence over them; and
accordingly he exhorted them to continue quiet, and to consider that
help would not come too late, though it come not immediately, if it be
present with them before they suffer any great misfortune; that they
ought to reason thus: that God delays to assist them, not because he
has no regard to them, but because he will first try their fortitude,
and the pleasure they take in their freedom, that he may learn whether
you have souls great enough to bear want of food, and scarcity of
water, on its account; or whether you rather love to be slaves, as
cattle are slaves to such as own them, and feed them liberally, but
only in order to make them more useful in their service. That as for
himself, he shall not be so much concerned for his own preservation;
for if he die unjustly, he shall not reckon it any affliction, but
that he is concerned for them, lest, by casting stones at him, they
should be thought to condemn God himself.
5. By this means Moses pacified the people, and restrained them from
stoning him, and brought them to repent of what they were going to do.
And because he thought the necessity they were under made their
passion less unjustifiable, he thought he ought to apply himself to
God by prayer and supplication; and going up to an eminence, he
requested of God for some succor for the people, and some way of
deliverance from the want they were in, because in him, and in him
alone, was their hope of salvation; and he desired that he would
forgive what necessity had forced the people to do, since such was the
nature of mankind, hard to please, and very complaining under
adversities. Accordingly God promised he would take care of them, and
afford them the succor they were desirous of. Now when Moses had heard
this from God, he came down to the multitude. But as soon as they saw
him joyful at the promises he had received from God, they changed
their sad countenances into gladness. So he placed himself in the
midst of them, and told them he came to bring them from God a
deliverance from their present distresses. Accordingly a little after
came a vast number of quails, which is a bird more plentiful in this
Arabian Gulf than any where else, flying over the sea, and hovered
over them, till wearied with their laborious flight, and, indeed, as
usual, flying very near to the earth, they fell down upon the Hebrews,
who caught them, and satisfied their hunger with them, and supposed
that this was the method whereby God meant to supply them with food.
Upon which Moses returned thanks to God for affording them his
assistance so suddenly, and sooner than he had promised them.
6. But presently after this first supply of food, he sent them a
second; for as Moses was lifting up his hands in prayer, a dew fell
down; and Moses, when he found it stick to his hands, supposed this
was also come for food from God to them. He tasted it; and perceiving
that the people knew not what it was, and thought it snowed, and that
it was what usually fell at that time of the year, he informed them
that this dew did not fall from heaven after the manner they imagined,
but came for their preservation and sustenance. So he tasted it, and
gave them some of it, that they might be satisfied about what he told
them. They also imitated their conductor, and were pleased with the
food, for it was like honey in sweetness and pleasant taste, but like
in its body to bdellium, one of the sweet spices, and in bigness equal
to coriander seed. And very earnest they were in gathering it; but
they were enjoined to gather it equally (3) - the measure of an omer for each one every day, because this
food should not come in too small a quantity, lest the weaker might
not be able to get their share, by reason of the overbearing of the
strong in collecting it. However, these strong men, when they had
gathered more than the measure appointed for them, had no more than
others, but only tired themselves more in gathering it, for they found
no more than an omer apiece; and the advantage they got by what was
superfluous was none at all, it corrupting, both by the worms breeding
in it, and by its bitterness. So divine and wonderful a food was this!
It also supplied the want of other sorts of food to those that fed on
it. And even now, in all that place, this manna comes down in rain,
(4) according to what Moses then
obtained of God, to send it to the people for their sustenance. Now
the Hebrews call this food manna: for the particle man,
in our language, is the asking of a question. What is this ? So
the Hebrews were very joyful at what was sent them from heaven. Now
they made use of this food for forty years, or as long as they were in
the wilderness.
7. As soon as they were removed thence, they came to Rephidim, being
distressed to the last degree by thirst; and while in the foregoing
days they had lit on a few small fountains, but now found the earth
entirely destitute of water, they were in an evil case. They again
turned their anger against Moses; but he at first avoided the fury of
the multitude, and then betook himself to prayer to God, beseeching
him, that as he had given them food when they were in the greatest
want of it, so he would give them drink, since the favor of giving
them food was of no value to them while they had nothing to drink. And
God did not long delay to give it them, but promised Moses that he
would procure them a fountain, and plenty of water, from a place they
did not expect any. So he commanded him to smite the rock which they
saw lying there, (5) with his rod, and
out of it to receive plenty of what they wanted; for he had taken care
that drink should come to them without any labor or pains-taking. When
Moses had received this command from God, he came to the people, who
waited for him, and looked upon him, for they saw already that he was
coming apace from his eminence. As soon as he was come, he told them
that God would deliver them from their present distress, and
had granted them an unexpected favor; and informed them, that a river
should run for their sakes out of the rock. But they were amazed at
that hearing, supposing they were of necessity to cut the rock in
pieces, now they were distressed by their thirst and by their journey;
while Moses only smiting the rock with his rod, opened a passage, and
out of it burst water, and that in great abundance, and very clear.
But they were astonished at this wonderful effect; and, as it were,
quenched their thirst by the very sight of it. So they drank this
pleasant, this sweet water; and such it seemed to be, as might well be
expected where God was the donor. They were also in admiration how
Moses was honored by God; and they made grateful returns of sacrifices
to God for his providence towards them. Now that Scripture, which is
laid up in the temple, (6) informs us,
how God foretold to Moses, that water timid in this manner be derived
out of the rock.'
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HOW THE AMALEKITES AND THE NEIGHBOURING
NATIONS, MADE WAR WITH THE HEBREWS AND WERE BEATEN AND LOST A GREAT
PART OF THEIR ARMY.
1. THE name of the Hebrews began already to be every where renowned,
and rumors about them ran abroad. This made the inhabitants of those
countries to be in no small fear. Accordingly they sent ambassadors to
one another, and exhorted one another to defend themselves, and to
endeavor to destroy these men. Those that induced the rest to do so,
were such as inhabited Gobolitis and Petra. They were called
Amalekites, and were the most warlike of the nations that lived
thereabout; and whose kings exhorted one another, and their neighbors,
to go to this war against the Hebrews; telling them that an army of
strangers, and such a one as had run away from slavery under the
Egyptians, lay in wait to ruin them; which army they were not, in
common prudence and regard to their own safety, to overlook, but to
crush them before they gather strength, and come to be in prosperity:
and perhaps attack them first in a hostile manner, as presuming upon
our indolence in not attacking them before; and that we ought to
avenge ourselves of them for what they have done in the wilderness,
but that this cannot be so well done when they have once laid their
hands on our cities and our goods: that those who endeavor to crush a
power in its first rise, are wiser than those that endeavor to put a
stop to its progress when it is become formidable; for these last seem
to be angry only at the flourishing of others, but the former do not
leave any room for their enemies to become troublesome to them. After
they had sent such embassages to the neighboring nations, and among
one another, they resolved to attack the Hebrews in battle.
2. These proceedings of the people of those countries occasioned
perplexity and trouble to Moses, who expected no such warlike
preparations. And when these nations were ready to fight, and the
multitude of the Hebrews were obliged to try the fortune of war, they
were in a mighty disorder, and in want of all necessaries, and yet
were to make war with men who were thoroughly well prepared for it.
Then therefore it was that Moses began to encourage them, and to
exhort them to have a good heart, and rely on God's assistance by
which they had been state of freedom and to hope for victory over
those who were ready to fight with them, in order to deprive them of
that blessing: that they were to suppose their own army to be
numerous, wanting nothing, neither weapons, nor money, nor provisions,
nor such other conveniences as, when men are in possession of, they
fight undauntedly; and that they are to judge themselves to have all
these advantages in the Divine assistance. They are also to suppose
the enemy's army to be small, unarmed, weak, and such as want those
conveniences which they know must be wanted, when it is God's will
that they shall be beaten; and how valuable God's assistance is, they
had experienced in abundance of trials; and those such as were more
terrible than war, for that is only against men; but these were
against famine and thirst, things indeed that are in their own nature
insuperable; as also against mountains, and that sea which afforded
them no way for escaping; yet had all these difficulties been
conquered by God's gracious kindness to them. So he exhorted them to
be courageous at this time, and to look upon their entire prosperity
to depend on the present conquest of their enemies.
3. And with these words did Moses encourage the multitude, who then
called together the princes of their tribes, and their chief men, both
separately and conjointly. The young men he charged to obey their
elders, and the elders to hearken to their leader. So the people were
elevated in their minds, and ready to try their fortune in battle, and
hoped to be thereby at length delivered from all their miseries: nay,
they desired that Moses would immediately lead them against their
enemies without the least delay, that no backwardness might be a
hindrance to their present resolution. So Moses sorted all that were
fit for war into different troops, and set Joshua, the son of Nun, of
the tribe of Ephraim, over them; one that was of great courage, and
patient to undergo labors; of great abilities to understand, and to
speak what was proper; and very serious in the worship of God; and
indeed made like another Moses, a teacher of piety towards God. He
also appointed a small party of the armed men to be near the water,
and to take care of the children, and the women, and of the entire
camp. So that whole night they prepared themselves for the battle;
they took their weapons, if any of them had such as were well made,
and attended to their commanders as ready to rush forth to the battle
as soon as Moses should give the word of command. Moses also kept
awake, teaching Joshua after what manner he should order his camp. But
when the day began, Moses called for Joshua again, and exhorted him to
approve himself in deeds such a one as a his reputation made men
expect from him; and to gain glory by the present expedition, in the
opinion of those under him, for his exploits in this battle. He also
gave a particular exhortation to the principal men of the Hebrews, and
encouraged the whole army as it stood armed before him. And when he
had thus animated the army, both by his words and works, and prepared
every thing, he retired to a mountain, and committed the army to God
and to Joshua.
4. So the armies joined battle; and it came to a close fight, hand to
hand, both sides showing great alacrity, and encouraging one another.
And indeed while Moses stretched out his hand towards heaven
(7) the Hebrews were too hard for the
Amalekites: but Moses not being able to sustain his hands thus
stretched out, (for as often as he let down his hands, so often were
his own people worsted,) he bade his brother Aaron, and Hur their
sister Miriam's husband, to stand on each side of him, and take hold
of his hands, and not permit his weariness to prevent it, but to
assist him in the extension of his hands. When this was done, the
Hebrews conquered the Amalekites by main force; and indeed they had
all perished, unless the approach of the night had obliged the Hebrews
to desist from killing any more. So our forefathers obtained a most
signal and most seasonable victory; for they not only overcame those
that fought against them, but terrified also the neighboring nations,
and got great and splendid advantages, which they obtained of their
enemies by their hard pains in this battle: for when they had taken
the enemy's camp, they got ready booty for the public, and for their
own private families, whereas till then they had not any sort of
plenty, of even necessary food. The forementioned battle, when they
had once got it, was also the occasion of their prosperity, not only
for the present, but for the future ages also; for they not only made
slaves of the bodies of their enemies, but subdued their minds also,
and after this battle, became terrible to all that dwelt round about
them. Moreover, they acquired a vast quantity of riches; for a great
deal of silver and gold was left in the enemy's camp; as also brazen
vessels, which they made common use of in their families; many
utensils also that were embroidered there were of both sorts,
that is, of what were weaved, and what were the ornaments of their
armor, and other things that served for use in the family, and for the
furniture of their rooms; they got also the prey of their cattle, and
of whatsoever uses to follow camps, when they remove from one place to
another. So the Hebrews now valued themselves upon their courage, and
claimed great merit for their valor; and they perpetually inured
themselves to take pains, by which they deemed every difficulty might
be surmounted. Such were the consequences of this battle.
5. On the next day, Moses stripped the dead bodies of their enemies,
and gathered together the armor of those that were fled, and gave
rewards to such as had signalized themselves in the action; and highly
commended Joshua, their general, who was attested to by all the army,
on account of the great actions he had done. Nor was any one of the
Hebrews slain; but the slain of the enemy's army were too many to be
enumerated. So Moses offered sacrifices of thanksgiving to God, and
built an altar, which he named The Lord the Conqueror. He also
foretold that the Amalekites should utterly be destroyed; and that
hereafter none of them should remain, because they fought against the
Hebrews, and this when they were in the wilderness, and in their
distress also. Moreover, he refreshed the army with feasting. And thus
did they fight this first battle with those that ventured to oppose
them, after they were gone out of Egypt. But when Moses had celebrated
this festival for the victory, he permitted the Hebrews to rest for a
few days, and then he brought them out after the fight, in order of
battle; for they had now many soldiers in light armor. And going
gradually on, he came to Mount Sinai, in three months' time after they
were removed out of Egypt; at which mountain, as we have before
related, the vision of the bush, and the other wonderful appearances,
had happened.
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THAT MOSES KINDLY RECEIVED-HIS
FATHER-IN-LAW, JETHRO, WHEN HE CAME TO HIM TO MOUNT SINAI.
NOW when Raguel, Moses's father-in-law, understood in what a
prosperous condition his affairs were, he willingly came to meet him.
And Moses and his children, and pleased himself with his coming. And
when he had offered sacrifice, he made a feast for the multitude, near
the Bush he had formerly seen; which multitude, every one according to
their families, partook of the feast. But Aaron and his family took
Raguel, and sung hymns to God, as to Him who had been the author
procurer of their deliverance and their freedom. They also praised
their conductor, as him by whose virtue it was that all things had
succeeded with them. Raguel also, in his eucharistical oration to
Moses, made great encomiums upon the whole multitude; and he could not
but admire Moses for his fortitude, and that humanity he had shewn in
the delivery of his friends.
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HOW RAGUEL SUGGESTED TO MOSES TO SET HIS
PEOPLE IN ORDER, UNDER THEIR RULERS OF THOUSANDS, AND RULERS OF
HUNDREDS, WHO LIVED WITHOUT ORDER BEFORE; AND HOW MOSES COMPLIED IN
ALL THINGS WITH HIS FATHER-IN-LAW'S ADMONITION.
1. THE next day, as Raguel saw Moses in the of a crowd of business for
he determined the differences of those that referred them to him,
every one still going to him, and supposing that they should then only
obtain justice, if he were the arbitrator; and those that lost their
causes thought it no harm, while they thought they lost them justly,
and not by partiality. Raguel however said nothing to him at that
time, as not desirous to be any hinderance to such as had a mind to
make use of the virtue of their conductor. But afterward he took him
to himself, and when he had him alone, he instructed him in what he
ought to do; and advised him to leave the trouble of lesser causes to
others, but himself to take care of the greater, and of the people's
safety, for that certain others of the Hebrews might be found that
were fit to determine causes, but that nobody but a Moses could take
of the safety of so many ten thousands. "Be therefore," says he,
"insensible of thine own virtue, and what thou hast done by
ministering under God to the people's preservation. Permit, therefore,
the determination of common causes to be done by others, but do thou
reserve thyself to the attendance on God only, and look out for
methods of preserving the multitude from their present distress. Make
use of the method I suggest to you, as to human affairs; and take a
review of the army, and appoint chosen rulers over tens of thousands,
and then over thousands; then divide them into five hundreds, and
again into hundreds, and into fifties; and set rulers over each of
them, who may distinguish them into thirties, and keep them in order;
and at last number them by twenties and by tens: and let there be one
commander over each number, to be denominated from the number of those
over whom they are rulers, but such as the whole multitude have tried,
and do approve of, as being good and righteous men;
(8) and let those rulers decide the
controversies they have one with another. But if any great cause arise,
let them bring the cognizance of it before the rulers of a higher
dignity; but if any great difficulty arise that is too hard for even
their determination, let them send it to thee. By these means two
advantages will be gained; the Hebrews will have justice done them,
and thou wilt be able to attend constantly on God, and procure him to
be more favorable to the people."
2. This was the admonition of Raguel; and Moses received his advice
very kindly, and acted according to his suggestion. Nor did he conceal
the invention of this method, nor pretend to it himself, but informed
the multitude who it was that invented it: nay, he has named Raguel in
the books he wrote, as the person who invented this ordering of the
people, as thinking it right to give a true testimony to worthy
persons, although he might have gotten reputation by ascribing to
himself the inventions of other men; whence we may learn the virtuous
disposition of Moses: but of such his disposition, we shall have
proper occasion to speak in other places of these books.
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HOW MOSES ASCENDED UP TO MOUNT SINAI, AND
RECEIVED LAWS FROM GOD, AND DELIVERED THEM TO THE HEBREWS.
1. NOW Moses called the multitude together, and told them that he was
going from them unto mount Sinai to converse with God; to receive from
him, and to bring back with him, a certain oracle; but he enjoined
them to pitch their tents near the mountain, and prefer the habitation
that was nearest to God, before one more remote. When he had said
this, he ascended up to Mount Sinai, which is the highest of all the
mountains that are in that country (9)
and is not only very difficult to be ascended by men, on account of
its vast altitude, but because of the sharpness of its precipices
also; nay, indeed, it cannot be looked at without pain of the eyes:
and besides this, it was terrible and inaccessible, on account of the
rumor that passed about, that God dwelt there. But the Hebrews removed
their tents as Moses had bidden them, and took possession of
the lowest parts of the mountain; and were elevated in their minds, in
expectation that Moses would return from God with promises of the good
things he had proposed to them. So they feasted and waited for their
conductor, and kept themselves pure as in other respects, and not
accompanying with their wives for three days, as he had before ordered
them to do. And they prayed to God that he would favorably receive
Moses in his conversing with him, and bestow some such gift upon them
by which they might live well. They also lived more plentifully as to
their diet; and put on their wives and children more ornamental and
decent clothing than they usually wore.
2. So they passed two days in this way of feasting; but on the third
day, before the sun was up, a cloud spread itself over the whole camp
of the Hebrews, such a one as none had before seen, and encompassed
the place where they had pitched their tents; and while all the rest
of the air was clear, there came strong winds, that raised up large
showers of rain, which became a mighty tempest. There was also such
lightning, as was terrible to those that saw it; and thunder, with its
thunderbolts, were sent down, and declared God to be there present in
a gracious way to such as Moses desired he should be gracious. Now, as
to these matters, every one of my readers may think as he pleases; but
I am under a necessity of relating this history as it is described in
the sacred books. This sight, and the amazing sound that came to their
ears, disturbed the Hebrews to a prodigious degree, for they were not
such as they were accustomed to; and then the rumor that was spread
abroad, how God frequented that mountain, greatly astonished their
minds, so they sorrowfully contained themselves within their tents, as
both supposing Moses to be destroyed by the Divine wrath, and
expecting the like destruction for themselves.
3. When they were under these apprehensions, Moses appeared as joyful
and greatly exalted. When they saw him, they were freed from their
fear, and admitted of more comfortable hopes as to what was to come.
The air also was become clear and pure of its former disorders, upon
the appearance of Moses; whereupon he called together the people to a
congregation, in order to their hearing what God would say to them:
and when they were gathered together, he stood on an eminence whence
they might all hear him, and said, "God has received me graciously, O
Hebrews, as he has formerly done; and has suggested a happy method of
living for you, and an order of political government, and is now
present in the camp: I therefore charge you, for his sake and the sake
of his works, and what we have done by his means, that you do not put
a low value on what I am going to say, because the commands have been
given by me that now deliver them to you, nor because it is the tongue
of a man that delivers them to you; but if you have a due regard to
the great importance of the things themselves, you will understand the
greatness of Him whose institutions they are, and who has not
disdained to communicate them to me for our common advantage; for it
is not to be supposed that the author of these institutions is barely
Moses, the son of Amram and Jochebed, but He who obliged the Nile to
run bloody for your sakes, and tamed the haughtiness of the Egyptians
by various sorts of judgments; he who provided a way through the sea
for us; he who contrived a method of sending us food from heaven, when
we were distressed for want of it; he who made the water to issue out
of a rock, when we had very little of it before; he by whose means
Adam was made to partake of the fruits both of the land and of the
sea; he by whose means Noah escaped the deluge; he by whose means our
forefather Abraham, of a wandering pilgrim, was made the heir of the
land of Canaan; he by whose means Isaac was born of parents that were
very old; he by whose means Jacob was adorned with twelve virtuous
sons; he by whose means Joseph became a potent lord over the
Egyptians; he it is who conveys these instructions to you by me as his
interpreter. And let them be to you venerable, and contended for more
earnestly by you than your own children and your own wives; for if you
will follow them, you will lead a happy life you will enjoy the land
fruitful, the sea calm, and the fruit of the womb born complete, as
nature requires; you will be also terrible to your enemies for I have
been admitted into the presence of God and been made a hearer of his
incorruptible voice so great is his concern for your nation, and its
duration."
4. When he had said this, he brought the people, with their wives and
children, so near the mountain, that they might hear God himself
speaking to them about the precepts which they were to practice; that
the energy of what should be spoken might not be hurt by its utterance
by that tongue of a man, which could but imperfectly deliver it to
their understanding. And they all heard a voice that came to all of
them from above, insomuch that no one of these words escaped them,
which Moses wrote on two tables; which it is not lawful for us to set
down directly, but their import we will declare
(10)
5. The first commandment teaches us that there is but one God, and
that we ought to worship him only. The second commands us not to make
the image of any living creature to worship it. The third, that we
must not swear by God in a false matter. The fourth, that we must keep
the seventh day, by resting from all sorts of work. The fifth, that we
must honor our parents. The sixth that we must abstain from murder.
The seventh that we must not commit adultery. The eighth, that we must
not be guilty of theft. The ninth, that we must not bear false
witness. The tenth, that we must not admit of the desire of any thing
that is another's.
6. Now when the multitude had heard God himself giving those precepts
which Moses had discoursed of, they rejoiced at what was said; and the
congregation was dissolved: but on the following days they came to his
tent, and desired him to bring them, besides, other laws from God.
Accordingly he appointed such laws, and afterwards informed them in
what manner they should act in all cases; which laws I shall make
mention of in their proper time; but I shall reserve most of those
laws for another work, (11) and make
there a distinct explication of them.
7. When matters were brought to this state, Moses went up again to
Mount Sinai, of which he had told them beforehand. He made his ascent
in their sight; and while he staid there so long a time, (for he was
absent from them forty days,) fear seized upon the Hebrews, lest Moses
should have come to any harm; nor was there any thing else so sad, and
that so much troubled them, as this supposal that Moses was perished.
Now there was a variety in their sentiments about it; some saying that
he was fallen among wild beasts; and those that were of this opinion
were chiefly such as were ill-disposed to him; but others said that he
was departed, and gone to God; but the wiser sort were led by their
reason to embrace neither of those opinions with any satisfaction,
thinking, that as it was a thing that sometimes happens to men to fall
among wild beasts and perish that way, so it was probable enough that
he might depart and go to God, on account of his virtue; they
therefore were quiet, and expected the event: yet were they exceeding
sorry upon the supposal that they were deprived of a governor and a
protector, such a one indeed as they could never recover again; nor
would this suspicion give them leave to expect any comfortable event
about this man, nor could they prevent their trouble and melancholy
upon this occasion. However, the camp durst not remove all this while,
because Moses had bidden them afore to stay there.
8. But when the forty days, and as many nights, were over, Moses came
down, having tasted nothing of food usually appointed for the
nourishment of men. His appearance filled the army with gladness, and
he declared to them what care God had of them, and by what manner of
conduct of their lives they might live happily; telling them, that
during these days of his absence he had suggested to him also that he
would have a tabernacle built for him, into which he would descend
when he came to them, and how we should carry it about with us when we
remove from this place; and that there would be no longer any occasion
for going up to Mount Sinai, but that he would himself come and pitch
his tabernacle amongst us, and be present at our prayers; as also,
that the tabernacle should be of such measures and construction as he
had shown him, and that you are to fall to the work, and prosecute it
diligently. When he had said this, he showed them the two tables, with
the ten commandments engraven upon them, five upon each table; and the
writing was by the hand of God.
top of page
CONCERNING THE TABERNACLE WHICH MOSES
BUILT IN THE WILDERNESS FOR THE HONOR OF GOD AND WHICH SEEMED TO BE A
TEMPLE.
1. HEREUPON the Israelites rejoiced at what they had seen and heard of
their conductor, and were not wanting in diligence according to their
ability; for they brought silver, and gold, and brass, and of the best
sorts of wood, and such as would not at all decay by putrefaction;
camels' hair also, and sheep-skins, some of them dyed of a blue color,
and some of a scarlet; some brought the flower for the purple color,
and others for white, with wool dyed by the flowers aforementioned;
and fine linen and precious stones, which those that use costly
ornaments set in ouches of gold; they brought also a great quantity of
spices; for of these materials did Moses build the tabernacle, which
did not at all differ from a movable and ambulatory temple. Now when
these things were brought together with great diligence, (for every
one was ambitious to further the work even beyond their ability,) he
set architects over the works, and this by the command of God; and
indeed the very same which the people themselves would have chosen,
had the election been allowed to them. Now their names are set down in
writing in the sacred books; and they were these: Besaleel, the son of
Uri, of the tribe of Judah, the grandson of Miriam, the sister of
their conductor and Aholiab, file son of Ahisamach, of the tribe of
Dan. Now the people went on with what they had undertaken with so
great alacrity, that Moses was obliged to restrain them, by making
proclamation, that what had been brought was sufficient, as the
artificers had informed him; so they fell to work upon the building of
the tabernacle. Moses also informed them, according to the direction
of God, both what the measures were to be, and its largeness; and how
many vessels it ought to contain for the use of the sacrifices. The
women also were ambitious to do their parts, about the garments of the
priests, and about other things that would be wanted in this work,
both for ornament and for the divine service itself.
2. Now when all things were prepared, the gold, and the silver, and
the brass, and what was woven, Moses, when he had appointed beforehand
that there should be a festival, and that sacrifices should be offered
according to every one's ability, reared up the tabernacle
(12) and when he had measured the
open court, fifty cubits broad and a hundred long, he set up brazen
pillars, five cubits high, twenty on each of the longer sides, and ten
pillars for the breadth behind; every one of the pillars also had a
ring. Their chapiters were of silver, but their bases were of brass:
they resembled the sharp ends of spears, and were of brass, fixed into
the ground. Cords were also put through the rings, and were tied at
their farther ends to brass nails of a cubit long, which, at every
pillar, were driven into the floor, and would keep the tabernacle from
being shaken by the violence of winds; but a curtain of fine soft
linen went round all the pillars, and hung down in a flowing and loose
manner from their chapiters, and enclosed the whole space, and seemed
not at all unlike to a wall about it. And this was the structure of
three of the sides of this enclosure; but as for the fourth side,
which was fifty cubits in extent, and was the front of the whole,
twenty cubits of it were for the opening of the gates, wherein stood
two pillars on each side, after the resemblance of open gates. These
were made wholly of silver, and polished, and that all over, excepting
the bases, which were of brass. Now on each side of the gates there
stood three pillars, which were inserted into the concave bases of the
gates, and were suited to them; and round them was drawn a curtain of
fine linen; but to the gates themselves, which were twenty cubits in
extent, and five in height, the curtain was composed of purple, and
scarlet, and blue, and fine linen, and embroidered with many and
divers sorts of figures, excepting the figures of animals. Within
these gates was the brazen laver for purification, having a basin
beneath of the like matter, whence the priests might wash their hands
and sprinkle their feet; and this was the ornamental construction of
the enclosure about the court of the tabernacle, which was exposed to
the open air.
3. As to the tabernacle itself, Moses placed it in the middle of that
court, with its front to the east, that, when the sun arose, it might
send its first rays upon it. Its length, when it was set up, was
thirty cubits, and its breadth was twelve [ten] cubits. The one of its
walls was on the south, and the other was exposed to the north, and on
the back part of it remained the west. It was necessary that its
height should be equal to its breadth [ten cubits]. There were also
pillars made of wood, twenty on each side; they were wrought into a
quadrangular figure, in breadth a cubit and a half, but the thickness
was four fingers: they had thin plates of gold affixed to them on both
sides, inwardly and outwardly: they had each of them two tenons
belonging to them, inserted into their bases, and these were of
silver, in each of which bases there was a socket to receive the tenon;
but the pillars on the west wall were six. Now all these tenons and
sockets accurately fitted one another, insomuch that the joints were
invisible, and both seemed to be one entire and united wall. It was
also covered with gold, both within and without. The number of pillars
was equal on the opposite sides, and there were on each part twenty,
and every one of them had the third part of a span in thickness; so
that the number of thirty cubits were fully made up between them; but
as to the wall behind, where the six pillars made up together only
nine cubits, they made two other pillars, and cut them out of one
cubit, which they placed in the corners, and made them equally fine
with the other. Now every one of the pillars had ring |
