Text -- Exodus 40:16 (NET)

40:16 This is what Moses did, according to all the Lord had commanded him– so he did.

Commentary -- Word/Phrase Notes (per phrase)

JFB: Exo 40:16

On his part, the same scrupulous fidelity was shown in conforming to the "pattern" in the disposition of the furniture, as had been displayed by the workmen in the erection of the edifice.

TSK: Exo 40:16

according : Exod. 40:17-32, Exo 23:21, Exo 23:22, Exo 39:42, Exo 39:43; Deu 4:1, Deu 12:32; Isa 8:20; Mat 28:20; 1Co 4:2

Commentary -- Word/Phrase Notes (per Verse)

Gill: Exo 40:16

Thus did Moses,.... He set up the tabernacle, and every thing in its place, and anointed them, and Aaron and his sons:

according to all that the Lord commanded him, so did he; by which he approved himself to be a faithful servant in the house of God.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 40:1-38

1 The tabernacle is commanded to be reared, anointed, and consecrated.

13 Aaron and his sons to be sanctified.

16 Moses performs all things accordingly.

34 A cloud covers the tabernacle.

Maclaren: Exo 40:1-16

Exodus 40:1-16

The Exodus began on the night after the fourteenth day of the first month. The Tabernacle was set up on the first day of the first month; that is, one year, less a fortnight, after the Exodus. Exodus 19:1 shows that the march to Sinai took nearly three months; and if to this we add the eighty days of Moses' seclusion on the mountain, we get about six months as occupied in preparing the materials for the Tabernacle Setting it up' was a short process, done in a day. The time specified was ample to get ready a wooden framework of small dimensions, with some curtains and coverings of woven stuffs. What a glad stir there would be in the camp on that New Year's day, when the visible token of God's dwelling in its midst first stood there! Our present purpose is simply to try to bring out the meaning of the Tabernacle and its furniture. It was both a symbol and a type; that is, it expressed in material form certain great religious needs and truths; and, just because it did so, it pointed onwards to the full expression and satisfaction of these in Christ Jesus and His gifts. In other words, it was a parable of the requisites for, and the blessings of, communion with God.

Note, then, first, the general lesson of the Tabernacle as a whole. Its name declares its meaning, the tent of meeting'. It was the meeting-place of God with man, as the name is explained in Exodus 29:42, where I will meet with you, to speak there unto thee.' It is also named simply the dwelling'; that is, of God. It was pitched in the midst of the camp, like the tent of the king with his subjects clustered round him. Other nations had temples, like the solemn structures of Egypt; but this slight, movable sanctuary was a new thing, and spoke of the continual presence of Israel's God, and of His loving condescension in sharing their wandering lives, and, like them, dwelling within curtains.' It was a visible representation of a spiritual fact for the then present; it was a parable of the inmost reality of communion between man and God; and it was, therefore, a prophecy both of the full realization of His presence among men, in the temple of Christ's body, and of the yet future communion of Heaven, which is set before us by the great voice … saying, Behold, the tabernacle of God is with men.'

The threefold division into court of the worshippers, holy place for the priests, and holiest of all, was not peculiar to the Tabernacle. It signifies the separation which, after all nearness, must still exist. God is unrevealed after all revelation; afar off, however near; shrouded in the utter darkness of the inmost shrine, and only approached by the priestly intercessor with the blood of the sacrifice. Like all the other arrangements of the Sanctuary, the division of its parts declares a permanent truth, which has impressed itself on the worship of all nations; and it reveals God's way of meeting the need by outward rites for the then present, and by the mediation of the great High-Priest in the time to come, whose death rent the veil, and whose life will, one day, make the holiest place in the heavens patent to our feet.

The enumeration of the furniture of the Tabernacle starts from the innermost shrine, and goes outward. It was fit that it should begin with God's special abode. The holy of holies' was a tiny chamber, closed in from light, the form, dimensions, materials, and furniture of which were all significant. It measured ten cubits, or fifteen feet, every way, thereby expressing, in its cubical form and in the predominance of the number ten, stability and completeness. It will be remembered that the same cubical form is given to the heavenly city, in the Apocalypse, for the same reason. There, in the thick darkness, unseen by mortals except for the one approach of the high-priest on the day of atonement, dwelt the glory' which made light in the darkness, and flashed on the gold which covered all things in the small shrine.

Our lesson does not speak of cherubim or mercy-seat, but specifies only the ark of the testimony. This was a small chest of acacia wood, overlaid with gold, and containing the two tables of the law, which were called the testimony, as bearing witness to Israel of God's will concerning their duty, and as therein bearing witness, too, of what He is. Nor must the other part of the witness-bearing of the law be left out of view,-that it testifies against the transgressors of itself. The ark was the center-point of the divine revelation, the very throne of God; and it is profoundly significant that its sole contents should be the tables of stone. Egyptian arks contained symbols of their gods, degrading, bestial, and often impure; but the true revelation was a revelation, to the moral sense, of a Being who loves righteousness. Other faiths had their mysteries, whispered in the inmost shrine, which shunned the light of the outer courts; but here the revelation within the veil was the same as that spoken on the house-tops. Our lesson does not refer to the mercy seat,' which covered the ark above, and spoke the need for, and the provision of, a means whereby the witness of the law against the worshipper's sins should be, as it were, hid from the face of the enthroned God. The veil which is referred to in Exodus 40:3 was that which hung between the holy of holies and the holy place. It did not cover the ark,' as the Authorized Version unfortunately renders, but screened' it, as the Revised Version correctly gives it. It blazed with color and embroidered figures of cherubim. No doubt, the colors were symbolical; but it is fancy, rather than interpretation, which seeks meanings beyond splendor in the blue and purple and crimson and white which were blended in its gorgeous folds. What is it which hangs, in ever-shifting hues, between man and God? The veil of creation, embroidered by His own hand with beauty and life, which are symbolized in the cherubim, the types of the animate creation. The two divisions of the Tabernacle, thus separated by the veil, correspond to earth and heaven; and that application of the symbol is certainly intended, though not exclusively.

We step, then, from the mystery of the inner shrine out to the comparatively inferior sacredness of the holy place,' daily trodden by the priests. Three articles stand in it: the table for the so-called shew-bread, the great lampstand, and the golden altar of incense. Of these, the altar was in the midst, right in the path to the holiest place; and on the right, looking to the veil, the table of shew-bread; while on the left was the lampstand. These three pieces of furniture were intimately connected with each other, and represented various aspects of the spiritual character of true worshippers. The holy place was eminently the people's, just as the most holy place was eminently God's. True, only the priests entered it; but they did so on behalf of the nation. We may expect, therefore, to find special reference to the human side of worship in its equipment's; and we do find it. Of the three articles, the altar of incense was in idea, as in locality, the center; and we consider it first, though it stands last in our list, suggesting that, in coming from the most holy place, the other two would be first encountered. The full details of its construction and use are found in Exodus 30. Twice a day sweet incense was burned on it, and no other kind of sacrifice was permitted; but once a year it was sprinkled, by the high priest, with expiatory blood. The meaning is obvious. The symbolism of incense as representing prayer is frequent in Scripture, and most natural. What could more beautifully express the upward aspirations of the soul, or the delight of God in these, than the incense sending up its wreaths of fragrant smoke? Incense gives no fragrance nor smoke till it is kindled; and the censer has to be constantly swung to keep up the glow, without which there will be no odor of a sweet smell.' So cold prayers are no prayers, but are scentless, and unapt to rise. The heart must be as a coal of fire, if the prayer is to come up before God with acceptance. Twice a day the incense was kindled; and all day long, no doubt, it smoldered, a perpetual incense before the Lord.' So, in the life of true communion, there should be daily seasons of special devotion, and a continual glow. The position of the altar of incense was right in the line between the altar of burnt offering, in the outer court, and the entrance to the holiest place; by which we are taught that acceptable prayer follows on reconciliation by sacrifice, and leads into the secret place of the Most High.' The yearly atonement for the altar taught that evil imperfection cleaves to all our devotion, which needs and receives the sprinkling of the blood of the great sacrifice.

The great seven-branched candlestick, or lampstand, stood on the right of the altar, as the priest looked to the most holy place. Its meaning is plain. It is an emblem of the Church as recipient and communicative of light, in all the applications of that metaphor, to a dark world. As the sacred lamps streamed out their hospitable rays into the desert all the night, so God's servants are lights in the world. The lamps burned with derived light, which had to be fed as well as kindled. So we are lighted by the touch of the great Aaron, and His gentle hand tends the smoking wick, and nourishes it to a flame. We need the oil of the Spirit to sustain the light. The lamp was a clustered light, representing in its metal oneness the formal and external unity of Israel. The New Testament unity is of a better kind. The seven candlesticks are made one because He walks in the midst, not because they are welded on to one stem.

Consistency of symbolism requires that the table of shew-bread should, like the altar and the candlestick, express some phase of true worship. Its interpretation is less obvious than that of the other two. The name means literally bread of the face'; that is, bread presented to, and ever lying before, God. There are two explanations of the meaning. One sees in the offering only a devout recognition of God as the author of material blessing, and a rendering to Him of His gifts of outward nourishment. In this case, the shew-bread would be anomalous, a literality thrust into the midst of symbolism. The other explanation keeps up the congruity, by taking the material bread, which is the result of God's blessing on man's toil, as a symbol of the spiritual results of God's blessing on man's spiritual toil, or, in other words, of practical righteousness or good works, and conceives that these are offered to God, by a strong metaphor, as acceptable food. It is a bold representation, but we may quote I will sup with him' as proof that it is not inadmissible; and it is not more bold than the declaration that our obedience is an odor of a sweet smell.' So the three pieces of furniture in the holy place spoke of the true Israel, when cleansed by sacrifice and in communion with God, as instant in prayer, continually raying out the light derived from Him, and zealous of good works, well-pleasing to God.

We pass outwards, through another veil, and stand in the court, which was always open to the people. There, before the door of the Tabernacle, was the altar of burnt offering. The order of our chapter brings us to it last, but the order of worship brought the worshipper to it first. Its distinctive character was that on it the blood of the slain sacrifices was offered. It was the place where sinful men could begin to meet with God, the foundation of all the communion of the inner sanctuary. We need not discuss mere details of form and the like. The great lesson taught by the altar and its place, is that reconciliation is needed, and is only possible by sacrifice. As a symbol it taught every Israelite what his own conscience, once awakened, endorsed, that sin must be expiated before the sinner and God can walk in concord. As prophecy, it assured those whose hearts were touched with longing, that God would Himself provide the lamb for the burnt offering,' in some way as yet unknown. For us it is an intended prefiguration of the great work of Jesus Christ. We have an altar.' We need that altar at the beginning of our fellowship with God, as much as Israel did. A Christianity which does not start from the altar of burnt offering will never get far into the holy place, nor ever reach that innermost shrine where the soul lives and adores, silent before the manifest God between the cherubim.

The laver, or basin, was intended for the priests' use, in washing hands and feet before ministering at the altar or entering the tabernacle. It teaches the necessity for purity, in order to priestly service.

Thus these three divisions of the Tabernacle and its court set forth the stages in the approach of the soul to God, beginning with the reconciling sacrifice and cleansing water, advancing to closer communion by prayer, impartation of light received, and offering of good works to God, and so entering within the veil into secret sweetness of union with God, which attains its completeness only when we pass from the holy place on earth to the most holy in the heavens.

The remainder of the text can only be glanced at in a sentence or two. It consists of two parts: the consecration of the Tabernacle and its vessels by the anointing oil which, when applied to inanimate objects, simply devoted them to sacred uses, and the consecration of Aaron and his sons. A fuller account is given in Leviticus viii., from which we learn that it was postponed to a later period, and accompanied with a more elaborate ritual than that prescribed here. That consists of three parts: washing, as emblematic of communicated purity; robing, and anointing,--the last act signifying, when applied to men, their endowment with so much of the divine Spirit as fitted them for their theocratic functions. These three things made the sanctifying,' or setting apart for God's service, of Aaron and his sons. He is consecrated alone, in order that his primacy may be clearly indicated. He is consecrated by Moses as the higher; then the sons are consecrated with the same ceremonial, to indicate the hereditary priesthood, and the equality of Aaron's successors with himself. They truly were many priests, because they were not suffered to continue by reason of death,' and provision for their brief tenure of office was embodied in the consecration of the sons by the side of the father. Their priesthood was only everlasting' by continual succession of short-lived holders of the office. But the prediction which closes the text has had a fulfillment beyond these fleeting, shadowy priests, in Him whose priesthood is everlasting' and throughout all generations,' because He ever liveth to make intercession' (Heb. 7:25).

THE END

Leviticus

MHCC: Exo 40:16-33

When the tabernacle and the furniture of it were prepared, they did not put off rearing it till they came to Canaan; but, in obedience to the will of God, they set it up in the midst of their camp. Those who are unsettled in the world, must not think that this will excuse want of religion; as if it were enough to begin to serve God when they begin to be settled in the world. No; a tabernacle for God is very needful, even in a wilderness, especially as we may be in another world before we come to fix in this. And we may justly fear lest we should deceive ourselves with a form of godliness. The thought that so few entered Canaan, should warn young persons especially, not to put off the care of their souls.

Matthew Henry: Exo 40:16-33

When the tabernacle and the furniture of it were prepared, they did not put off the rearing of it till they came to Canaan, though they now hoped to be there very shortly; but, in obedience to the will of God, they set it up in the midst of their camp, while they were in the wilderness. Those that are unsettled in the world must not think that this will excuse them in their continued irreligion; as if it were enough to begin to serve God when they begin to be settled in the world. No; a tabernacle for God is a very needful and profitable companion even in a wilderness, especially considering that our carcases may fall in that wilderness, and we may be fixed in another world before we come to fix in this.

The rearing of the tabernacle was a good day's work; the consecrating of it, and of the priests, was attended to some days after. Here we have an account only of that new-year's-day's work. 1. Moses not only did all that God directed him to do, but in the order that God appointed; for God will be sought in the due order. 2. To each particular there is added an express reference to the divine appointment, which Moses governed himself by as carefully and conscientiously as the workmen did; and therefore, as before, so here it is repeated, as the Lord commanded Moses, seven times in less than fourteen verses. Moses himself, as great a man as he was, would not pretend to vary from the institution, neither to add to it nor diminish from it, in the least punctilio. Those that command others must remember that their Master also is in heaven, and they must do as they are commanded. 3. That which was to be veiled be veiled (Exo 40:21), and that which was to be used he used immediately, for the instruction of the priests, that by seeing him do the several offices they might learn to do them the more dexterously. Though Moses was not properly a priest, yet he is numbered among the priests (Psa 99:6), and the Jewish writers call him the priest of the priests; what he did he did by special warrant and direction from God, rather as a prophet, or law-giver, than as a priest. He set the wheels a going, and then left the work in the hands of the appointed ministry. (1.) When he had placed the table, he set the show-bread in order upon it (Exo 40:23); for God will never have his table unfurnished. (2.) As soon as he had fixed the candlestick, he lighted the lamps before the Lord, Exo 40:25. Even that dark dispensation would not admit of unlighted candles. (3.) The golden altar being put in its place, immediately he burnt sweet incense thereon (Exo 40:27); for God's altar must be a smoking altar. (4.) The altar of the burnt-offering was no sooner set up in the court of the tabernacle than he had a burnt-offering, and a meat-offering, ready to offer upon it, Exo 40:29. Some think, though this is mentioned here, it was not done till some time after; but it seems to me that he immediately began the ceremony of its consecration, though it was not completed for seven days. (5.) At the laver likewise, when he had fixed that, Moses himself washed his hands and feet. Thus, in all these instances, he not only showed the priests how to do their duty, but has taught us that God's gifts are intended for use, and not barely for show. Though the altars, and table, and candlestick, were fresh and new, he did not say it was a pity to sully them; no, he handselled them immediately. Talents were given to be occupied, not to be buried.

Keil-Delitzsch: Exo 40:1-16

After the completion of all the works, the command was given by God to Moses to set up the dwelling of the tabernacle on the first day of the first month (see at Exo 19:1), sc., in the second year of the Exodus (see Exo 40:17), and to put all the vessels, both of the dwelling and court, in the places appointed by God; also to furnish the table of shew-bread with its fitting out ( ערכּו = לחם ערך Exo 40:23), i.e., to arrange the bread upon it in the manner prescribed (Exo 40:4 cf. Lev 24:6-7), and to put water in the laver of the court (Exo 40:7). After that he was to anoint the dwelling and everything in it, also the altar of burnt-offering and laver, with the anointing oil, and to sanctify them (Exo 40:9-11); and to consecrate Aaron and his sons before the door of the tabernacle, and clothe them, anoint them, and sanctify them as priests (Exo 40:12-15). When we read here, however, that the dwelling and the vessels therein would be rendered " holy "through the anointing, but the altar of burnt-offering " most holy, "we are not to understand this as attributing a higher degree of holiness to the altar of burnt-offering than to the dwelling and its furniture; but the former is called "most holy"merely in the sense ascribed to it in Exo 30:10 namely, that every one who touched it was to become holy; in other words, the distinction has reference to the fact, that, standing as it did in the court, it was more exposed to contact from the people than the vessels in the dwelling, which no layman was allowed to enter. In this relative sense we find the same statement in Exo 30:29, with reference to the tabernacle and all the vessels therein, the dwelling as well as the court, that they would become most holy in consequence of the anointing (see the remarks on Exo 30:10). It is stated provisionally, in Exo 40:16, that this command was fulfilled by Moses. But from the further history we find that the consecration of the priests did not take place contemporaneously with the erection of the tabernacle, but somewhat later, or not till after the promulgation of the laws of sacrifice (cf. Lev 8 and Lev 1:1.).

Constable: Exo 15:22--Lev 1:1

II. THE ADOPTION OF ISRAEL 15:22--40:38

The second major section of Exodus records the events associated with God's adoption of Israel as His chosen people. Having redeemed Israel out of slavery in Egypt He now made the nation His privileged son. Redemption is the end of one journey but the beginning of another.

Constable: Exo 35:1--40:38

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

The renewal of the covenant made the erection of the tabernacle possible. Here begins what scholars refer to as the Code of the Priests (Exod. 35--Lev. 16). Having broken the covenant once, God proceeded to give His people more stringent requirements.

". . . the Code of the Priests sought to ensure Israel's obedience through an elaborate system of priestly requirements. As the Sinai narrative [Exod. 19--Num. 10] unfolds, then, the simple everyman's' altar of the Covenant Code (Ex 20:24-25) gives way to the singular and more elaborate bronze altar of the tabernacle (Ex 27:1-8; 38:1-7), one that was to be used solely by the priests (Lev 1ff.)."⁵³⁹

"The similarities of Exod 25-31 and 35-40 may all be accounted for on the basis of their rootage in this all-encompassing theme: both sections, each in its own way, are preoccupied with Israel's need to experience the reality of Yahweh's Presence."⁵⁴⁰

Constable: Exo 40:1-38

3. The erection and consecration of the tabernacle ch. 40

The Israelites erected the tabernacle on the first day of the first month, almost exactly one year after the Israelites left Egypt (vv. 2, 17). This was about nine months after Israel had arrived at Mt. Sinai (cf. 19:1).

First, the text narrates God's command to erect the tabernacle (vv. 1-15). Moses' obedience to this command follows (vv. 16-33). Seven times in this chapter we read that Moses did exactly as the Lord commanded him (vv. 19, 21, 23, 25, 26, 29, 32; cf. Heb. 3:5).

"The writer's careful attention to the chronology of the events is important, for it shows that the restriction of the offering of the Passover lamb to the central worship center (Dt 16:1-8) could thus have already been carried out during this first celebration of the Passover in the wilderness."⁵⁴⁷

When the tabernacle stood complete, God descended in the cloud that so filled the tabernacle that neither Moses nor anyone else could enter it (vv. 34-39). The Jews called this cloud that indicated the special presence of God the shekinah (lit. residence, i.e., of God). This term does not appear in the Old Testament. It occurs in the Targums.⁵⁴⁸

Finally God was dwelling among His people. His redemption of them was now complete. He had liberated them from bondage in Egypt (chs. 1-15) and adopted them as His special treasure (chs. 15-40). He had made a covenant with them and now blessed them with His presence. He would guide them from then on "throughout all their journeys" (vv. 36, 38). The descent of God to take up residence in the midst of His people is therefore a fitting climax with which this book closes.

Moses, however, was not able to enter the tabernacle because of the cloud (v. 34). This indicates that more provisions were necessary before fellowship with God could continue. Leviticus explains those provisions.

Guzik: Exo 40:1-38

Exodus 40 - The Completion of the Tabernacle

A. God tells Moses how to assemble everything.

1. (1-5) How to arrange the furniture within the tabernacle.

Then the LORD spoke to Moses, saying: "On the first day of the first month you shall set up the tabernacle of the tent of meeting. You shall put in it the ark of the Testimony, and partition off the ark with the veil. You shall bring in the table and arrange the things that are to be set in order on it; and you shall bring in the lampstand and light its lamps. You shall also set the altar of gold for the incense before the ark of the Testimony, and put up the screen for the door of the tabernacle."

a. On the first day of the first month: This indicates that it was a year since Israel came out of Egypt. This was an amazing year in the history of Israel. They could count the great works of God and measure their own spiritual growth.

i. It is fair to use the passing of time to see how far we have come with God. Some Christians never grow much beyond their initial experience with God. Some who have been Christians for 10 years have only the maturity of a one-year-old Christian - they simply repeat their first year over and over again.

b. You shall put in it the ark of the Testimony: The tabernacle had to be built according to pattern and assembled according to pattern.

2. (6-11) How to arrange the items in the courtyard.

"Then you shall set the altar of the burnt offering before the door of the tabernacle of the tent of meeting. And you shall set the laver between the tabernacle of meeting and the altar, and put water in it. You shall set up the court all around, and hang up the screen at the court gate. And you shall take the anointing oil, and anoint the tabernacle and all that is in it; and you shall hallow it and all its utensils, and it shall be holy. You shall anoint the altar of the burnt offering and all its utensils, and consecrate the altar. The altar shall be most holy. And you shall anoint the laver and its base, and consecrate it.

3. (12-16) Anointing Aaron and his sons to minister as priests.

"Then you shall bring Aaron and his sons to the door of the tabernacle of meeting and wash them with water. You shall put the holy garments on Aaron, and anoint him and consecrate him, that he may minister to Me as priest. And you shall bring his sons and clothe them with tunics. You shall anoint them, as you anointed their father, that they may minister to Me as priests; for their anointing shall surely be an everlasting priesthood throughout their generations." Thus Moses did; according to all that the LORD had commanded him, so he did.

a. Thus Moses did; according to all that the LORD had commanded him, so he did: The full description of this dedication ceremony for the priests is found in Leviticus 8 and 9.

B. Moses oversees the assembly of the tabernacle.

1. (17-19) The tent of meeting goes up by setting up the boards, covering with the curtains.

And it came to pass in the first month of the second year, on the first day of the month, that the tabernacle was raised up. So Moses raised up the tabernacle, fastened its sockets, set up its boards, put in its bars, and raised up its pillars. And he spread out the tent over the tabernacle and put the covering of the tent on top of it, as the LORD had commanded Moses.

2. (20-21) The Ark of the Covenant is set in the Most Holy Place, and the veil is set in place.

He took the Testimony and put it into the ark, inserted the poles through the rings of the ark, and put the mercy seat on top of the ark. And he brought the ark into the tabernacle, hung up the veil of the covering, and partitioned off the ark of the Testimony, as the LORD had commanded Moses.

3. (22-23) The table of showbread is put in the Holy Place.

He put the table in the tabernacle of meeting, on the north side of the tabernacle, outside the veil; and he set the bread in order upon it before the LORD, as the LORD had commanded Moses.

4. (24-25) The lampstand is put in Holy Place.

He put the lampstand in the tabernacle of meeting, across from the table, on the south side of the tabernacle; and he lit the lamps before the LORD, as the LORD had commanded Moses.

5. (26-27) The golden altar of incense is put in the Holy Place.

He put the gold altar in the tabernacle of meeting in front of the veil; and he burned sweet incense on it, as the LORD had commanded Moses.

6. (28) The screen is hung at the entrance of the tabernacle.

He hung up the screen at the door of the tabernacle.

7. (29) The brazen altar is put in its place.

And he put the altar of burnt offering before the door of the tabernacle of the tent of meeting, and offered upon it the burnt offering and the grain offering, as the LORD had commanded Moses.

8. (30-32) The laver for washing is put in between the altar and the tent.

He set the laver between the tabernacle of meeting and the altar, and put water there for washing; and Moses, Aaron, and his sons would wash their hands and their feet with water from it. Whenever they went into the tabernacle of meeting, and when they came near the altar, they washed, as the LORD had commanded Moses.

9. (33) The outer court is set up.

And he raised up the court all around the tabernacle and the altar, and hung up the screen of the court gate. So Moses finished the work.

a. So Moses finished the work: When the tabernacle was finally assembled, it was an earthly model of a heavenly reality. Since Moses was instructed to build and arrange everything according to pattern, it isn't surprising that we see elements of this tabernacle arrangement in the Bible's descriptions of heaven.

· In Revelation 4:1-6, the Ark of the Covenant (representing the throne of God), the lampstand, and the laver all correspond to a heavenly reality.

· In Revelation 8:2-4, the altar of incense in heaven is mentioned.

· In Isaiah 6:1-7, the tabernacle structure is implied by the mention of the temple, and the brazen altar is described.

· In Hebrews 9:23-24, it tells us that at some point in time (after the cross), Jesus entered the heavenly reality represented on earth by the tabernacle, and appeared in the presence of God to offer a perfect atonement for our sins. Therefore, every time before this event, when the High Priest made atonement in the earthly tabernacle, it was "play acting" - and looking forward to - the perfect atonement the Son of God would offer.

C. The glory of God and the tabernacle.

1. (34-35) God's glory fills the tabernacle.

Then the cloud covered the tabernacle of meeting, and the glory of the LORD filled the tabernacle. And Moses was not able to enter the tabernacle of meeting, because the cloud rested above it, and the glory of the LORD filled the tabernacle.

a. The cloud covered the tabernacle of meeting, and the glory of the LORD filled the tabernacle: Obviously, God was pleased with the obedience of Israel. This was not so much because it showed His superiority over them, but it was more so because it proved they really did believe Him and love Him.

b. Moses was not able to enter the tabernacle of meeting, because the cloud rested above it: The same thing happened when Solomon completed and dedicated the temple - the glory of God so filled the temple they couldn't stay in it (1 Kings 8:10-11).

2. (36-38) God's glory abides with Israel in the pillar of cloud by day and the pillar of fire by night.

Whenever the cloud was taken up from above the tabernacle, the children of Israel would go onward in all their journeys. But if the cloud was not taken up, then they did not journey till the day that it was taken up. For the cloud of the LORD was above the tabernacle by day, and fire was over it by night, in the sight of all the house of Israel, throughout all their journeys.

a. Whenever the cloud was taken up from above the tabernacle, the children of Israel would go onward: This is beautiful evidence that God did answer Moses' prayer in Exodus 33:14. God's presence was with Israel, despite the golden calf debacle.

b. Throughout all their journeys: The Book of Exodus ends with great hope and trust in God. Though Israel was in the middle of a desolate desert, had fierce enemies in the Promised Land, and were weak and liable to sin and rebellion, God was with them. This gave them great cause for faith and confidence.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 40 (Chapter Introduction)

Overview

Exo 40:1, The tabernacle is commanded to be reared, anointed, and consecrated; Exo 40:13, Aaron and his sons to be sanctified; Exo 40:16, Moses performs all things accordingly; Exo 40:34, A cloud covers the tabernacle.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 40 (Chapter Introduction)

CHAPTER 40

The tabernacle is commanded to be reared, Exo 40:1-8 ; and anointed, Exo 40:9-11 , Aaron and his sons sanctified, Exo 40:12-15 . Moses performeth all things accordingly, Exo 40:16-33 . A cloud covereth the tabernacle, Exo 40:34-38

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 40 (Chapter Introduction)

(Exo 40:1-15) The tabernacle is to be set up, Aaron and his sons to be sanctified.

(v. 16-33) Moses performs all as directed.

(Exo 40:34-38) The glory of the Lord fills the tabernacle.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 40 (Chapter Introduction)

In this chapter, I. Orders are given for the setting up of the tabernacle and the fixing of all the appurtenances of it in their proper places (Exo 40:1-8), and the consecrating of it (Exo 40:9-11), and of the priests (Exo 40:12-15). II. Care is taken to do all this, and as it was appointed to be done (v. 16-33). III. God takes possession of it by the cloud (Exo 40:34, etc.).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 40 (Chapter Introduction)

INTRODUCTION TO EXODUS 40

This chapter contains the order for setting up the tabernacle, and placing the furniture of it where it was the will of God it should be put, Exo 40:1 and for the anointing it, and all its vessels, and also Aaron and his sons, Exo 40:9 all which were accordingly done, the tabernacle was reared up, and everything was put in its proper place, Exo 40:16 upon which a cloud covered the tent, and the glory of the Lord filled the tabernacle, so that Moses could not enter; which cloud afterwards was a direction in their journeys, by night and by day, Exo 40:34.