Text -- Exodus 25:1-33 (NET)

The Materials for the Sanctuary

25:1 The Lord spoke to Moses: 25:2 “Tell the Israelites to take an offering for me; from every person motivated by a willing heart you are to receive my offering. 25:3 This is the offering you are to accept from them: gold, silver, bronze, 25:4 blue, purple, scarlet, fine linen, goat’s hair, 25:5 ram skins dyed red, fine leather, acacia wood, 25:6 oil for the light, spices for the anointing oil and for fragrant incense, 25:7 onyx stones, and other gems to be set in the ephod and in the breastpiece. 25:8 Let them make for me a sanctuary, so that I may live among them. 25:9 According to all that I am showing you– the pattern of the tabernacle and the pattern of all its furnishings– you must make it exactly so.

The Ark of the Covenant

25:10 “They are to make an ark of acacia wood– its length is to be three feet nine inches, its width two feet three inches, and its height two feet three inches. 25:11 You are to overlay it with pure gold– both inside and outside you must overlay it, and you are to make a surrounding border of gold over it. 25:12 You are to cast four gold rings for it and put them on its four feet, with two rings on one side and two rings on the other side. 25:13 You are to make poles of acacia wood, overlay them with gold, 25:14 and put the poles into the rings at the sides of the ark in order to carry the ark with them. 25:15 The poles must remain in the rings of the ark; they must not be removed from it. 25:16 You are to put into the ark the testimony that I will give to you. 25:17 “You are to make an atonement lid of pure gold; its length is to be three feet nine inches, and its width is to be two feet three inches. 25:18 You are to make two cherubim of gold; you are to make them of hammered metal on the two ends of the atonement lid. 25:19 Make one cherub on one end and one cherub on the other end; from the atonement lid you are to make the cherubim on the two ends. 25:20 The cherubim are to be spreading their wings upward, overshadowing the atonement lid with their wings, and the cherubim are to face each other, looking toward the atonement lid. 25:21 You are to put the atonement lid on top of the ark, and in the ark you are to put the testimony I am giving you. 25:22 I will meet with you there, and from above the atonement lid, from between the two cherubim that are over the ark of the testimony, I will speak with you about all that I will command you for the Israelites.

The Table for the Bread of the Presence

25:23 “You are to make a table of acacia wood; its length is to be three feet, its width one foot six inches, and its height two feet three inches. 25:24 You are to overlay it with pure gold, and you are to make a surrounding border of gold for it. 25:25 You are to make a surrounding frame for it about three inches broad, and you are to make a surrounding border of gold for its frame. 25:26 You are to make four rings of gold for it and attach the rings at the four corners where its four legs are. 25:27 The rings are to be close to the frame to provide places for the poles to carry the table. 25:28 You are to make the poles of acacia wood and overlay them with gold, so that the table may be carried with them. 25:29 You are to make its plates, its ladles, its pitchers, and its bowls, to be used in pouring out offerings; you are to make them of pure gold. 25:30 You are to set the Bread of the Presence on the table before me continually.

The Lampstand

25:31 “You are to make a lampstand of pure gold. The lampstand is to be made of hammered metal; its base and its shaft, its cups, its buds, and its blossoms are to be from the same piece. 25:32 Six branches are to extend from the sides of the lampstand, three branches of the lampstand from one side of it and three branches of the lampstand from the other side of it. 25:33 Three cups shaped like almond flowers with buds and blossoms are to be on one branch, and three cups shaped like almond flowers with buds and blossoms are to be on the next branch, and the same for the six branches extending from the lampstand.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 25:1

Doubtless when Moses went into the midst of the cloud, and abode there so long, he saw and heard glorious things, but they were things which were not lawful or possible to utter; and therefore, in the records he kept of the transactions there, he saith nothing to satisfy curiosity, but writes that only which he was to speak to the children of Israel. Probably there never was any house or temple built for sacred uses, before this tabernacle was erected by Moses. In this God kept his court, as Israel's king, and it was intended for a sign or token of his presence, that while they had that in the midst of them they might never again ask, Is the Lord among us or not? And because in the wilderness they dwelt in tents, even this royal palace was ordered to be a tabernacle too, that it might move with them. And these holy places made with hands were the figures of the true, Heb 9:24.

Wesley: Exo 25:1

church is the true tabernacle which the Lord pitched, and not man, Heb 8:2. The body of Christ, in and by which he made atonement, was the greater and more perfect tabernacle, Heb 9:11. The Word was made flesh, and dwelt among us, as in a tabernacle.

Wesley: Exo 25:2

This offering was to be given willingly, and with the heart. It was not prescribed to them what or how much they must give, but it was left to their generosity, that they might shew their good - will to the house of God, and the offices thereof.

Wesley: Exo 25:4

Materials of those colours.

Wesley: Exo 25:5

wood - A kind of wood growing in Egypt and the deserts of Arabia, very durable and precious.

Wesley: Exo 25:8

A place of public and solemn worship; that I may dwell among them. Not by my essence, which is everywhere; but by my grace and glorious operations.

Wesley: Exo 25:9

God shewed him an exact plan of it in little, which he must conform to in all points. And God did not only shew him the model, but gave him also particular directions how to frame the tabernacle, according to that model, in all the parts of it. When Moses was to describe the creation of the world, tho' it be such a stately and curious fabrick, yet he gave a very short and general account of it; but when he comes to describe the tabernacle, he doth it with the greatest niceness and accuracy imaginable: for God's church and instituted religion is more precious to him than all the rest of the world. And the scriptures were written not to describe to us the works of nature, (a general view of which is sufficient to lead us to the knowledge of the Creator,) but to acquaint us with the methods of grace, and those things which are purely matters of revelation.

Wesley: Exo 25:10

The ark was a chest or coffer, in which the two tables of the law, written with the finger of God, were to be deposited. If the Jewish cubit was, as some learned men compute three inches longer than our half - yard, (twenty one inches in all) this chest or cabinet was about fifty - two inches long, thirty - one broad and thirty one deep; it was overlaid within and without with thin plates of gold; it had a crown, or cornish of gold round it; rings and staves to carry it with; and in it he must put the testimony. The tables of the law are called the testimony, because God did in them testify his will; his giving them that law was in token of his favour to them, and their acceptance of it was in token of their subjection to him. This law was a testimony to them to direct them in their duty, and would be a testimony against them if they transgressed. The ark is called the ark of the testimony, Exo 30:6, and the tabernacle, the tabernacle of the testimony, Num 10:11. The tables of the law were carefully preserved in the ark, to teach us to make much of the word of God, and to hide it in our inmost thoughts, as the ark was placed in the holy of holies. It intimates likewise the care which divine providence ever did, and ever will take to preserve the records of divine revelation in the church, so that even in the latter days there shall be seen in his temple the ark of his testament. See Rev 11:19.

Wesley: Exo 25:17

seat was the covering of the ark, made exactly to fit the dimensions of it. This propitiatory covering, as it might well be translated, was a type of Christ the great propitiation, whose satisfaction covers our transgressions, and comes between us and the curse we deserve.

Wesley: Exo 25:18

seat, and of a piece with it, and spread their wings over it. It is supposed these were designed to represent the holy angels, (who always attend the Shechinah, or divine majesty,) not by any effigies of an angel, but some emblem of the angelical nature, probably one or more of those four faces spoken of Eze 1:10. Whatever the faces were, they looked one towards another, and both downwards towards the ark, while their wings were stretched out so as to touch one another. It notes their attendance upon the Redeemer, their readiness to do his will, their presence in the assemblies of saints, Psa 68:17; 1Co 11:10, and their desire to look into the mysteries of the gospel, which they diligently contemplate, 1Pe 1:12. God is said to dwell or sit between the cherubim, on the mercy - seat, Psa 80:1, and from thence he here promiseth for the future to meet with Moses, and to commune with him. Thus he manifests himself, willing to keep up communion with us, by the mediation of Christ.

Wesley: Exo 25:23

This table was to stand not in the holy of holies, (nothing was in that but the ark with its appurtenances) but in the outer part of the tabernacle, called the sanctuary or holy place.

Wesley: Exo 25:23

bread, or bread of faces, twelve loaves, one for each tribe, set in two rows, six in a row. As the ark signified God's being present with them, so the twelve loaves signified their being presented to God. This bread was designed to be, a thankful acknowledgment of God's goodness to them in giving them their daily bread, a token of their communion with God; this bread on God's table being made of the same corn as the bread on their own tables. And a type of the spiritual provision which is made in the church, by the gospel of Christ, for all that are made priests to our God.

Wesley: Exo 25:31

This candlestick had many branches drawn from the main shaft, which had not only bowls to put the oil and the kindled wick in for necessity, but knops made in the form of a pomegranate and flowers for ornament. The tabernacle had no windows, all its light was candle - light, which notes the comparative darkness of that dispensation, while the sun of righteousness was not as yet risen, nor had the day - star from on high visited his church. Yet God left not himself without witness, nor them without instruction; the commandment was a lamp, and the law a light, and the prophets were branches from that lamp, which gave light in their several ages. The church is still dark, as the tabernacle was, in comparison with what it will be in heaven: but the word of God is the candlestick, a light burning in a dark place.

JFB: Exo 25:1

The business that chiefly occupied Moses on the mount, whatever other disclosures were made to him there, was in receiving directions about the tabernacle, and they are here recorded as given to him.

JFB: Exo 25:2

Having declared allegiance to God as their sovereign, they were expected to contribute to His state, as other subjects to their kings; and the "offering" required of them was not to be imposed as a tax, but to come from their own loyal and liberal feelings.

JFB: Exo 25:3

The articles of which the offerings should consist.

JFB: Exo 25:3

Rather copper, brass being a composite metal.

JFB: Exo 25:4

Or leather of goats' skin.

JFB: Exo 25:5

The badger was an unclean animal, and is not a native of the East--rather some kind of fish, of the leather of which sandals are made in the East. [See on Exo 39:34 and Eze 16:10.]

JFB: Exo 25:5

Or Shittah (Isa 41:19), the acacia, a shrub which grows plentifully in the deserts of Arabia, yielding a light, strong, and beautiful wood, in long planks.

JFB: Exo 25:7

A square cloak, hanging down from the shoulders, and worn by priests.

JFB: Exo 25:8

In one sense the tabernacle was to be a palace, the royal residence of the King of Israel, in which He was to dwell among His people, receive their petitions, and issue His responses. But it was also to be a place of worship, in which God was to record His name and to enshrine the mystic symbols of His presence.

JFB: Exo 25:9

The proposed erection could be, in the circumstances of the Israelites, not of a fixed and stable but of a temporary and movable description, capable of being carried about with them in their various sojournings. It was made after "the pattern" shown to Moses, by which is now generally understood, not that it was an unheard-of novelty, or an entirely original structure, for it is ascertained to have borne resemblance in form and arrangements to the style of an Egyptian temple, but that it was so altered, modified, and purified from all idolatrous associations, as to be appropriated to right objects, and suggestive of ideas connected with the true God and His worship.

JFB: Exo 25:10

A coffer or chest, overlaid with gold, the dimensions of which, taking the cubit at eighteen inches, are computed to be three feet nine inches in length, two feet three inches in breadth.

JFB: Exo 25:11

A rim or cornice.

JFB: Exo 25:12

Staples for the poles, with which it was to be carried from place to place.

JFB: Exo 25:15

That is, always remain in the rings, whether the ark be at rest or in motion.

JFB: Exo 25:16

That is, the two tables of stone, containing the ten commandments, and called "the testimony," because by it God did testify His sovereign authority over Israel as His people, His selection of them as the guardians of His will and worship, and His displeasure in the event of their transgressing His laws; while on their part, by receiving and depositing this law in its appointed place, they testified their acknowledgment of God's right to rule over them, and their submission to the authority of His law. The superb and elaborate style of the ark that contained "the testimony" was emblematic of the great treasure it held; in other words, the incomparable value and excellence of the Word of God, while its being placed in this chest further showed the great care which God has ever taken for preserving it.

JFB: Exo 25:17

To serve as a lid, covering it exactly. It was "the propitiatory cover," as the term may be rendered, denoting that Christ, our great propitiation [1Jo 2:2; 1Jo 4:10], has fully answered all the demands of the law, covers our transgressions, and comes between us and the curse of a violated law.

JFB: Exo 25:18

The real meaning of these figures, as well as the shape or form of them, is not known with certainty--probably similar to what was afterwards introduced into the temple, and described in Eze 10:8-22. They stretched out their wings, and their faces were turned towards the mercy seat [Exo 25:20], probably in a bowing attitude. The prevailing opinion now is, that those splendid figures were symbolical not of angelic but of earthly and human beings--the members of the Church of God interested in the dispensation of grace, the redeemed in every age--and that these hieroglyphic forms symbolized the qualities of the true people of God--courage, patience, intelligence, and activity.

JFB: Exo 25:22

The Shekinah, or symbol of the Divine Presence, rested on the mercy seat, and was indicated by a cloud, from the midst of which responses were audibly given when God was consulted on behalf of His people. Hence God is described as "dwelling" or "sitting" between the cherubim.

JFB: Exo 25:23

Of the same material and decorations as the ark [see on Exo 25:5], and like it, too, furnished with rings for the poles on which it was carried [Exo 25:26]. The staves, however, were taken out of it when stationary, in order not to encumber the priests while engaged in their services at the table. It was half a cubit less than the ark in length and breadth, but of the same height. [See on Exo 25:10.]

JFB: Exo 25:24

The moulding or ornamental rim, which is thought to have been raised above the level of the table, to prevent anything from falling off.

JFB: Exo 25:29

Broad platters.

JFB: Exo 25:29

Cups or concave vessels, used for holding incense.

JFB: Exo 25:29

Both for bread and incense.

JFB: Exo 25:29

Cups; for though no mention is made of wine, libations were undoubtedly made to God, according to JOSEPHUS and the rabbins, once a week, when the bread was changed.

JFB: Exo 25:29

Rather, "to pour out withal."

JFB: Exo 25:30

Literally, presence bread, so called because it was constantly exhibited before the Lord, or because the bread of His presence, like the angel of His presence, pointed symbolically to Christ. It consisted of twelve unleavened loaves, said traditionally to have been laid in piles of six each. This bread was designed to be a symbol of the full and never-failing provision which is made in the Church for the spiritual sustenance and refreshment of God's people.

JFB: Exo 25:31

Literally, "a lamp bearer." It was so constructed as to be capable of being taken to pieces for facility in removal. The shaft or stock rested on a pedestal. It had seven branches, shaped like reeds or canes--three on each side, with one in the center--and worked out into knobs, flowers, and bowls, placed alternately [Exo 25:32-36]. The figure represented on the arch of Titus gives the best idea of this candlestick.

JFB: Exo 25:33

Old spelling for "knobs"--bosses.

Clarke: Exo 25:2

That they bring me an offering - The offering here mentioned is the תרומה terumah , a kind of free-will offering, consisting of any thing that was necessary for the occasion. It signifies properly any thing that was lifted up, the heave-offering, because in presenting it to God it was lifted up to be laid on his altar; but see Clarke on Exo 29:27 (note). God requires that they should build him a tent, suited in some sort to his dignity and eminence, because he was to act as their king, and to dwell among them; and they were to consider themselves as his subjects, and in this character to bring him presents, which was considered to be the duty of every subject appearing before his prince. See Exo 23:15.

Clarke: Exo 25:3

This is the offering - There were three kinds of metals

1. Gold, זהב zahab , which may properly signify wrought gold; what was bright and resplendent, as the word implies. In Job 28:15, Job 28:16, Job 28:17, Job 28:19, gold is mentioned five times, and four of the words are different in the original

1.    סגור Segor , from סגר sagar , to shut up; gold in the mine, or shut up in its ore

2.    כתם Kethem , from כתם catham , to sign, seal, or stamp; gold made current by being coined; standard or sterling gold, exhibiting the stamp expressive of its value

3.    זהב Zahab , wrought gold, pure, highly polished gold; probably what was used for overlaying or gilding

4.    פז Paz , denoting solidity, compactness, and strength; probably gold formed into different kinds of plate, as it is joined in Exo 25:17 of the above chapter with כלי keley , vessels. The zahab , or pure gold, is here mentioned, because it was in a state that rendered it capable of being variously manufactured for the service of the sanctuary

2. Silver, כסף keseph , from casaph , to be pale, wan, or white; so called from its well-known color

3. Brass, נחשת nechosheth , copper; unless we suppose that the factitious metal commonly called brass is intended: this is formed by a combination of the oxide or ore of zinc, called lapis calaminaris, with copper. Brass seems to have been very anciently in use, as we find it mentioned Gen 4:22; and the preparation of copper, to transform it into this factitious metal, seems to be very pointedly referred to Job 28:2 : Iron is taken out of the earth, and brass is molten out of the stone; אבן יצוק נחושה eben yatsuk nechushah , translated by the Vulgate, Lapis, solutus calore, in aes vertitur , "The stone, liquefied by heat, is turned into brass."Is it going too far to say that the stone here may refer to the lapis calaminaris, which was used to turn the copper into brass? Because brass was capable of so fine a polish as to become exceedingly bright, and keep its lustre a considerable time, hence it was used for all weapons of war and defensive armor among ancient nations; and copper seems to have been in no repute, but for its use in making brass.

Clarke: Exo 25:4

Blue - תכלת techeleth , generally supposed to mean an azure or sky color; rendered by the Septuagint ὑακινθον, and by the Vulgate hyacinthum , a sky-blue or deep violet

Clarke: Exo 25:4

Purple - ארגמן argaman , a very precious color, extracted from the purpura or murex, a species of shell-fish, from which it is supposed the famous Tyrian purple came, so costly, and so much celebrated in antiquity. See this largely described, and the manner of dyeing it, in Pliny, Hist. Nat., lib. ix., c. 60-65, edit. Bipont

Clarke: Exo 25:4

Scarlet - תולעת tolaath , signifies a worm, of which this colouring matter was made; and, joined with שני shani , which signifies to repeat or double, implies that to strike this color the wool or cloth was twice dipped: hence the Vulgate renders the original coccum bis tinctum , "scarlet twice dyed;"and to this Horace refers, Odar., lib. ii., od. 16, v. 35

- Te Bis Afro Muric

Tinctae Vestiunt Lanae -

"Thy robes the twice dyed purple stains.

It is the same color which the Arabs call al kermez , whence the French cramoisi , and the English crimson. On this subject much may be seen in Bochart, Calmet, and Scheuchzer

Clarke: Exo 25:4

Fine linen - שש shesh ; whether this means linen, cotton, or silk, is not agreed on among interpreters. Because שש shesh signifies six, the rabbins suppose that it always signifies the fine linen of Egypt, in which six folds constituted one thread; and that when a single fold was meant, בד bad is the term used. See Clarke’ s note on Gen 41:42

Clarke: Exo 25:4

Goats’ hair - עזים izzim , goats, but used here elliptically for goats’ hair. In different parts of Asia Minor, Syria, Cilicia, and Phrygia, the goats have long, fine, and beautiful hair, in some cases almost as fine as silk, which they shear at proper times, and manufacture into garments. From Virgil, Georg. iii., v. 305-311, we learn that goats’ hair manufactured into cloth was nearly of equal value with that formed from wool

Hae quoque non cura nobis leviore tuenda

Nec minor usus erit: quamvis Milesia magn

Vellera mutentur, Tyrios incocta rubores

Nec minus interea barbas incanaque ment

Cinyphii tondent hirci, setasque comantes

Usum in castrorum, et miseris velamina nautis

"For hairy goats of equal profit ar

With woolly sheep, and ask an equal care

‘ Tis true the fleece when drunk with Tyrian juic

Is dearly sold, but not for needful use

Meanwhile the pastor shears their hoary beard

And eases of their hair the loaden herds

Their camelots, warm in tents, the soldier hold

And shield the shivering mariner from the cold.

Dryden.

||&&$

Clarke: Exo 25:5

Rams’ skins dyed red - ערת אילם מאדמים oroth eylim meoddamim , literally, the skins of red rams. It is a fact attested by many respectable travelers, that in the Levant sheep are often to be met with that have red or violet-coloured fleeces. And almost all ancient writers speak of the same thing. Homer describes the rams of Polyphemus as having a violet-coloured fleece

Αρσενες οΐες ησαν εΰτρεφεες, δασυμαλλοι

Καλοι τε, μεγαλοι τε, ιοδνεφες ειρος εχοντες

Odyss., lib. ix., ver. 425

"Strong were the rams, with native purple fair

Well fed, and largest of the fleecy care.

Pope

Pliny, Aristotle, and others mention the same. And from facts of this kind it is very probable that the fable of the golden fleece had its origin. In the Zetland Isles I have seen sheep with variously coloured fleeces, some white, some black, some black and white, some of a very fine chocolate color. Beholding those animals brought to my recollection those words of Virgil

- Ipse sed in pratis Aries jam suave rubent

Murice, jam croceo mutabit vellera luto

Eclog. iv., ver. 43

"No wool shall in dissembled colors shine

But the luxurious father of the fold

With native purple or unborrow’ d gold

Beneath his pompous fleece shall proudly sweat

And under Tyrian robes the lamb shall bleat.

Dryden

Badgers’ skins - ערת תחשים oroth techashim . Few terms have afforded greater perplexity to critics and commentators than this. Bochart has exhausted the subject, and seems to have proved that no kind of animal is here intended, but a color. None of the ancient versions acknowledge an animal of any kind except the Chaldee, which seems to think the badger is intended, and from it we have borrowed our translation of the word. The Septuagint and Vulgate have skins dyed a violet color; the Syriac, azure; the Arabic, black; the Coptic, violet; the modern Persic, ram-skins, etc. The color contended for by Bochart is the hysginus, which is a very deep blue. So Pliny, Coccoque tinctum Tyrio tingere, ut fieret hysginum . "They dip crimson in purple to make the color called hysginus."- Hist. Nat., lib. ix., c. 65, edit. Bipont

Clarke: Exo 25:5

Shittim wood - By some supposed to be the finest species of the cedar; by others, the acacia Nilotica , a species of thorn, solid, light, and very beautiful. This acacia is known to have been plentiful in Egypt, and it abounds in Arabia Deserta, the very place in which Moses was when he built the tabernacle; and hence it is reasonable to suppose that he built it of that wood, which was every way proper for his purpose.

Clarke: Exo 25:6

Oil for the light - This they must have brought with them from Egypt, for they could not get any in the wilderness where there were no olives; but it is likely that this and some other directions refer more to what was to be done when in their fixed and settled residence, than while wandering in the wilderness

Clarke: Exo 25:6

Spices - To make a confection for sweet incense, abounded in different parts of these countries.

Clarke: Exo 25:7

Onyx stones - We have already met with the stone called שהם shoham , Gen 2:12, and acknowledged the difficulty of ascertaining what is meant by it. Some think the onyx, some the sardine, and some the emerald, is meant. We cannot say precisely what it was; possibly it might have been that fine pale pebble, called the Egyptian pebble, several specimens of which now lie before me, which were brought from the coast of the Red Sea, and other parts in Egypt, by a particular friend of mine, on purpose to add to my collection of minerals. Stones to be set in the ephod - אבני מלאים abney milluim , stones of filling up. Stones so cut as to be proper to be set in the gold work of the breastplate

The אפד ephod - It is very difficult to tell what this was, or in what form it was made. It was a garment of some kind peculiar to the priests, and ever considered essential to all the parts of Divine worship, for without it no person attempted to inquire of God. As the word itself comes from the root אפד aphad , he tied or bound close, Calmet supposes that it was a kind of girdle, which, brought from behind the neck and over the shoulders, and so hanging down before, was put cross upon the stomach, and then carried round the waist, and thus made a girdle to the tunic. Where the ephod crossed on the breast there was a square ornament called חשן choshen , the breastplate, in which twelve precious stones were set, each bearing one of the names of the twelve sons of Jacob engraven on it. There were two sorts of ephods, one of plain linen for the priests, the other very much embroidered for the high priest. As there was nothing singular in this common sort, no particular description is given; but that of the high priest is described very much in detail Exo 28:6-8. It was distinguished from the common ephod by being composed of gold, blue, purple, scarlet, fine twisted linen, and cunning work, i.e., superbly ornamented and embroidered. This ephod was fastened on the shoulders with two precious stones, on which the twelve names of the twelve tribes of Israel were engraved, six names on each stone. These two stones, thus engraved, were different from those on the breastplate, with which they have been confounded. From Calmet’ s description the ephod seems to have been a series of belts, fastened to a collar, which were intended to keep the garments of the priest closely attached to his body: but there is some reason to believe that it was a sort of garment like that worn by our heralds; it covered the back, breast, and belly, and was open at the sides. A piece of the same kind of stuff with itself united it on the shoulders, where the two stones, already mentioned, were placed, and it was probably without sleeves. See Clarke on Exo 28:2 (note), etc.

Clarke: Exo 25:8

Let them make me a sanctuary - מקדש mikdash , a holy place, such as God might dwell in; this was that part of the tabernacle that was called the most holy place, into which the high priest entered only once a year, on the great day of atonement

Clarke: Exo 25:8

That I may dwell among them - "This,"says Mr. Ainsworth, "was the main end of all; and to this all the particulars are to be referred, and by this they are to be opened. For this sanctuary, as Solomon’ s temple afterwards, was the place of prayer, and of the public service of God, Lev 17:4-6; Mat 21:13; and it signified the Church which is the habitation of God through the Spirit, 2Co 6:16; Eph 2:19-22; Rev 21:2, Rev 21:3; and was a visible sign of God’ s presence and protection, Lev 26:11, Lev 26:12; Eze 37:27, Eze 37:28; 1Ki 6:12, 1Ki 6:13; and of his leading them to his heavenly glory. For as the high priest entered into the tabernacle, and through the veil into the most holy place where God dwelt; so Christ entered into the holy of holies, and we also enter through the veil, that is to say his flesh. See the use made of this by the apostle, Hebrews 9 and 10. Thus the sanctuary is to be applied as a type

1.    To Christ’ s person, Heb 8:2; Heb 9:11, Heb 9:12; Joh 2:19-21

2.    To every Christian, 1Co 6:19

3.    To the Church; both particular, Heb 3:6; 1Ti 3:15; and universal, Heb 10:21 : and it was because of the very extensive signification of this building, that the different things concerning this sanctuary are particularly set down by Moses, and so variously applied by the prophets and by the apostles."- See Ainsworth

As the dwelling in this tabernacle was the highest proof of God’ s grace and mercy towards the Israelites, so it typified Christ’ s dwelling by faith in the hearts of believers, and thus giving them the highest and surest proof of their reconciliation to God, and of his love and favor to them; see Eph 1:22; Eph 3:17.

Clarke: Exo 25:9

After the pattern of the tabernacle - It has been supposed that there had been a tabernacle before that erected by Moses, though it probably did not now exist; but the tabernacle which Moses is ordered to make was to be formed exactly on the model of this ancient one, the pattern of which God showed him in the mount, Exo 25:40. The word משכן mishcan signifies literally the dwelling or habitation; and this was so called because it was the dwelling place of God; and the only place on the earth in which he made himself manifest. See Clarke’ s note on Exo 25:40, and on Exo 33:7-10.

Clarke: Exo 25:10

They shall make an ark - ארון aron signifies an ark, chest, coffer, or coffin. It is used particularly to designate that chest or coffer in which the testimony or two tables of the covenant was laid up, on the top of which was the propitiatory or mercy-seat, (see on Exo 25:17), and at the end of which were the cherubim of gold, (Exo 25:18-20), between whom the visible sign of the presence of the supreme God appeared as seated upon his throne. The ark was the most excellent of all the holy things which belonged to the Mosaic economy, and for its sake the tabernacle and the temple were built, Exo 26:33; Exo 40:18, Exo 40:21. It was considered as conferring a sanctity wherever it was fixed, 2 Chronicles 8;11; 2Sa 6:12

Clarke: Exo 25:10

Two cubits and a half shall be the length, etc. - About four feet five inches in length, taking the cubit as twenty-one inches, and two feet six inches in breadth and in depth. As this ark was chiefly intended to deposit the two tables of stone in, which had been written by the finger of God, we may very reasonably conjecture that the length of those tables was not less than four feet and their breadth not less than two. As to their thickness we can say nothing, as the depth of the ark was intended for other matters besides the two tables, such as Aaron’ s rod, the pot of manna, etc., etc., though probably these were laid up beside, not in, the ark.

Clarke: Exo 25:11

A crown of gold round about - A border, or, as the Septuagint have it, κυματια χρυσα στεπτα κυκλω, waves of gold wreathed round about.

Clarke: Exo 25:15

The staves - shall not be taken from it - Because it should ever be considered as in readiness to be removed, God not having told them at what hour he should command them to strike their tents. If the staves were never to be taken out, how can it be said, as in Num 4:6, that when the camp should set forward, they should put in the staves thereof, which intimates that when they encamped, they took out the staves, which appears to be contrary to what is here said? To reconcile these two places, it has been supposed, with great show of probability, that besides the staves which passed through the rings of the ark, and by which it was carried, there were two other staves or poles in the form of a bier or handbarrow, on which the ark was laid in order to be transported in their journeyings, when it and its own staves, still in their rings, had been wrapped up in the covering of what is called badgers’ skins and blue cloth. The staves of the ark itself, which might be considered as its handles simply to lift it by, were never taken out of their rings; but the staves or poles which served as a bier were taken from under it when they encamped.

Clarke: Exo 25:16

The testimony - The two tables of stone which were not yet given; these tables were called עדת eduth , from עד forward, onward, to bear witness to or of a person or thing. Not only the tables of stone, but all the contents of the ark, Aaron’ s rod, the pot of manna, the holy anointing oil, etc., bore testimony to the Messiah in his prophetic, sacerdotal, and regal offices.

Clarke: Exo 25:17

A mercy-seat - כפרת capporeth , from כפר caphar , to cover or overspread; because by an act of pardon sins are represented as being covered, so that they no longer appear in the eye of Divine justice to displease, irritate, and call for punishment; and the person of the offender is covered or protected from the stroke of the broken law. In the Greek version of the Septuagint the word ιλαστηριον, hilasterion , is used, which signifies a propitiatory, and is the name used by the apostle, Heb 9:5. This mercy-seat or propitiatory was made of pure gold; it was properly the lid or covering of that vessel so well known by the name of the ark and ark of the covenant. On and before this, the high priest was to sprinkle the blood of the expiatory sacrifices on the great day of atonement: and it was in this place that God promised to meet the people, (see Exo 25:22); for there he dwelt, and there was the symbol of the Divine presence. At each end of this propitiatory was a cherub, between whom this glory was manifested; hence in Scripture it is so often said that he dwelleth between the cherubim. As the word ιλαστηριον, propitiatory or mercy-seat, is applied to Christ, Rom 3:25, whom God hath set forth to be a Propitiation ( ιλαστηριον ) through faith in his blood - for the remission of sins that are past; hence we learn that Christ was the true mercy-seat, the thing signified by the capporeth , to the ancient believers. And we learn farther that it was by his blood that an atonement was to be made for the sins of the world. And as God showed himself between the cherubim over this propitiatory or mercy-seat, so it is said, God was in Christ reconciling the world unto himself; 2Co 5:19, etc. See on Leviticus 7 (note).

Clarke: Exo 25:18

Thou shalt make two cherubims - What these were we cannot distinctly say. It is generally supposed that a cherub was a creature with four heads and one body: and the animals, of which these emblematical forms consisted, were the noblest of their kinds; the lion among the wild beasts, the bull among the tame ones, the eagle among the birds, and man at the head of all; so that they might be, says Dr. Priestley, the representatives of all nature. Concerning their forms and design there is much difference of opinion among divines. It is probable that the term often means a figure of any kind, such as was ordinarily sculptured on stone, engraved on metal, carved on wood, or embroidered on cloth. See on Exo 35:8 (note). It may be only necessary to add, that cherub is the singular number; cherubim, not cherubims, the plural. See what has been said on this subject in the note on Gen 3:24 (note).

Clarke: Exo 25:22

And there I will meet with thee - That is, over the mercy-seat, between the cherubim. In this place God chose to give the most especial manifestations of himself; here the Divine glory was to be seen; and here Moses was to come in order to consult Jehovah, relative to the management of the people

Ainsworth has remarked that the rabbins say, "The heart of man may be likened to God’ s sanctuary; for as, in the sanctuary, the shechinah or Divine glory dwelt, because there were the ark, the tables, and the cherubim; so, in the heart of man, it is meet that a place be made for the Divine Majesty to dwell in, and that it be the holy of holies."This is a doctrine most implicitly taught by the apostles; and the absolute necessity of having the heart made a habitation of God through the Spirit, is strongly and frequently insisted on through the whole of the New Testament. See the note on Exo 25:23.

Clarke: Exo 25:23

Thou shalt also make a table of shittim wood - The same wood, the acacia, of which the arkstaves, etc., were made. On the subject of the ark, table of shew-bread, etc., Dr. Cudworth, in his very learned and excellent treatise on the Lord’ s Supper, has the following remarks: -

"When God had brought the children of Israel out of Egypt, resolving to manifest himself in a peculiar manner present among them, he thought good to dwell amongst them in a visible and external manner; and therefore, while they were in the wilderness, and sojourned in tents, he would have a tent or tabernacle built to sojourn with them also. This mystery of the tabernacle was fully understood by the learned Nachmanides, who, in few words, but pregnant, expresseth himself to this purpose: ‘ The mystery of the tabernacle was this, that it was to be a place for the shechinah, or habitation of Divinity, to be fixed in;’ and this, no doubt, as a special type of God’ s future dwelling in Christ’ s human nature, which was the True Shechinah: but when the Jews were come into their land, and had there built them houses, God intended to have a fixed dwelling-house also; and therefore his movable tabernacle was to be turned into a standing temple. Now the tabernacle or temple, being thus as a house for God to dwell in visibly, to make up the notion of dwelling or habitation complete there must be all things suitable to a house belonging to it; hence, in the holy place, there must be a table, and a candlestick, because this was the ordinary furniture of a room, as the fore-commended Nachmanides observes. The table must have its dishes, and spoons, and bowls, and covers belonging to it, though they were never used; and always be furnished with bread upon it. The candlestick must have its lamps continually burning. Hence also there must be a continual fire kept in this house of God upon the altar, as the focus of it; to which notion I conceive the Prophet Isaiah doth allude, Isa 31:9 : Whose fire is in Zion, and his furnace in Jerusalem; and besides all this, to carry the notion still farther, there must be some constant meat and provision brought into this house; which was done in the sacrifices that were partly consumed by fire upon God’ s own altar, and partly eaten by the priests, who were God’ s family, and therefore to be maintained by him. That which was consumed upon God’ s altar was accounted God’ s mess, as appeareth from Mal 1:12, where the altar is called God’ s table, and the sacrifice upon it, God’ s meat: Ye say, The table of the Lord is polluted; and the fruit thereof, even His Meat, is contemptible. And often, in the law, the sacrifice is called God’ s לחם lechem , i.e., his bread or food. Wherefore it is farther observable, that besides the flesh of the beast offered up in sacrifice, there was a minchah, i.e., a meat-offering, or rather bread-offering, made of flour and oil; and a libamen or drink-offering, which was always joined with the daily sacrifice, as the bread and drink which was to go along with God’ s meat. It was also strictly commanded that there should be salt in every sacrifice and oblation, because all meat is unsavoury without salt, as Nachmanides hath here also well observed; ‘ because it was not honorable that God’ s meat should be unsavoury, without salt.’ Lastly, all these things were to be consumed on the altar only by the holy fire which came down from heaven, because they were God’ s portion, and therefore to be eaten or consumed by himself in an extraordinary manner."See Clarke on Exo 25:22 (note).

Clarke: Exo 25:29

The dishes thereof - קערתיו kearothaiv , probably the deep bowls in which they kneaded the mass out of which they made the shew-bread

Clarke: Exo 25:29

And spoons thereof - כפתיו cappothaiu , probably censers, on which they put up the incense; as seems pretty evident from Num 7:14, Num 7:20, Num 7:26, Num 7:32, Num 7:38, Num 7:44, Num 7:50, Num 7:56, Num 7:62, Num 7:68, Num 7:74, Num 7:80, Num 7:86, where the same word is used, and the instrument, whatever it was, is always represented as being filled with incense

Clarke: Exo 25:29

Covers thereof - קשותיו kesothaiv , supposed to be a large cup or tankard, in which pure wine was kept on the table along with the shewbread for libations, which were poured out before the Lord every Sabbath, when the old bread was removed, and the new bread laid on the table

Clarke: Exo 25:29

Bowls thereof - מנקיתיו menakkiyothaiv , from נקה nakah , to clear away, remove, empty, etc.; supposed by Calmet to mean, either the sieves by which the Levites cleansed the wheat they made into bread, (for it is asserted that the grain, out of which the shew-bread was made, was sowed, reaped, ground, sifted, kneaded, baked, etc., by the Levites themselves), or the ovens in which the bread was baked. Others suppose they were vessels which they dipped into the kesoth, to take out the wine for libations.

Clarke: Exo 25:30

Shew-bread - לחם פנים lechem panim literally, bread of faces; so called, either because they were placed before the presence or face of God in the sanctuary, or because they were made square, as the Jews will have it. It is probable that they were in the form of cubes or hexaedrons, each side presenting the same appearance; and hence the Jews might suppose they were called the bread or loaves of faces: but the Hebrew text seems to intimate that they were called the bread of faces, פנים panim , because, as the Lord says, they were set לפני lephanai , before my Face. These loaves or cakes were twelve, representing, as is generally supposed, the twelve tribes of Israel. They were in two rows of six each. On the top of each row there was a golden dish with frankincense, which was burned before the Lord, as a memorial, at the end of the week, when the old loaves were removed and replaced by new ones, the priests taking the former for their domestic use

It is more difficult to ascertain the use of these, or what they represented, than almost any other emblem in the whole Jewish economy. Many have conjectured their meaning, and I feel no disposition to increase their number by any addition of my own. The note on Exo 25:23, from Dr. Cudworth, appears to me more rational than any thing else I have met with. The tabernacle was God’ s house, and in it he had his table, his bread, his wine, candlestick, etc., to show them that he had taken up his dwelling among them. See Clarke’ s note on Exo 25:23.

Clarke: Exo 25:31

A candlestick of pure gold - This candlestick or chandelier is generally described as having one shaft or stock, with six branches proceeding from it, adorned at equal distances with six flowers like lilies, with as many bowls and knops placed alternately. On each of the branches there was a lamp, and one on the top of the shaft which occupied the center; thus there were seven lamps in all, Exo 25:37. These seven lamps were lighted every evening and extinguished every morning

We are not so certain of the precise form of any instrument or utensil of the tabernacle or temple, as we are of this, the golden table, and the two silver trumpets

Titus, after the overthrow of Jerusalem, a.d. 70, had the golden candlestick and the golden table of the shew-bread, the silver trumpets, and the book of the law, taken out of the temple and carried in triumph to Rome; and Vespasian lodged them in the temple which he had consecrated to the goddess of Peace. Some plants also of the balm of Jericho are said to have been carried in the procession. At the foot of Mount Palatine there are the ruins of an arch, on which the triumph of Titus for his conquest of the Jews is represented, and on which the several monuments which were carried in the procession are sculptured, and particularly the golden candlestick, the table of the shew-bread and the two silver trumpets. A correct Model of this arch, taken on the spot, now stands before me; and the spoils of the temple, the candlestick, the golden table, and the two trumpets, are represented on the panel on the left hand, in the inside of the arch, in basso-relievo . The candlestick is not so ornamented as it appears in many prints; at the same time it looks much better than it does in the engraving of this arch given by Montfaucon, Antiq. Expliq., vol. iv., pl. 32. It is likely that on the real arch this candlestick is less in size than the original, as it scarcely measures three feet in height. See the Diarium Italicum, p. 129. To see these sacred articles given up by that God who ordered them to be made according to a pattern exhibited by himself, gracing the triumph of a heathen emperor, and at last consecrated to an idol, affords melancholy reflections to a pious mind. But these things had accomplished the end for which they were instituted, and were now of no farther use. The glorious personage typified by all this ancient apparatus, had about seventy years before this made his appearance. The true light was come, and the Holy Spirit poured out from on high; and therefore the golden candlestick, by which they were typified, was given up. The ever-during bread had been sent from heaven; and therefore the golden table, which bore its representative, the shew-bread, was now no longer needful. The joyful sound of the everlasting Gospel was then published in the world; and therefore the silver trumpets that typified this were carried into captivity, and their sound was no more to be heard. Strange providence but unutterable mercy of God! The Jews lost both the sign and the thing signified; and that very people, who destroyed the holy city, carried away the spoils of the temple, and dedicated them to the objects of their idolatry, were the first in the universe to receive the preaching of the Gospel, the light of salvation, and the bread of life! There is a sort of coincidence or association here, which is worthy of the most serious observation. The Jews had these significant emblems to lead them to, and prepare them for, the things signified. They trusted in the former, and rejected the latter! God therefore deprived them of both, and gave up their temple to the spoilers, their land to desolation, and themselves to captivity and to the sword. The heathens then carried away the emblems of their salvation, and God shortly gave unto those heathens that very salvation of which these things were the emblems! Thus because of their unbelief and rebellion, the kingdom of heaven, according to the prediction of our blessed Lord, was taken from the Jews, and given to a nation (the Gentiles) that brought forth the fruits thereof; Mat 21:43. Behold the Goodness and Severity of God!

Calvin: Exo 25:2

2.Speak unto the children of Israel If any caviller should raise a question as to the time in which I have thought fit to introduce this history, ¹¹⁴ although I would not pertinaciously contend with him, still I have not only a probable, but a sure reason for my opinion. For it appears to me that I clearly gather from Exo 33:0, that the tabernacle was already built before Moses brought down the first tables from the Mount; for it is there said, that in token of their divorce, in order that the people might know that they were repudiated by God, Moses took the tabernacle and pitched it separately for himself without the camp; not for his own peculiar use, because it is expressly said that he did not dwell there, but that he went out of the camp as often as he desired to consult God; whilst Joshua was its keeper and guardian, ( aedituus.) But there is no doubt but that this took place previous to his second ascent to bring down new tables from the Lord; it is, therefore, clear that the tabernacle was already erected. If any object that it was not set up till the end of the second year, the reply is easy, that it was placed anew in its proper position, so that being everywhere surrounded by the children of Israel, it might have all its guards, according to the twelve tribes encamped in their due order; and again, that the tables were then actually deposited in the Ark of the Covenant, and by them God represented Himself, so that without them the tabernacle was in a manner empty; finally, that the solemn dedication is there treated of, for which the due season had not arrived, until in testimony of God’s presence the covenant was deposited in the Ark, by way of pledge. In order the better to remove all ambiguity, we must briefly calculate the time. In the third month from their exodus the people reached Mount Sinai. On what day the Law was given is nowhere stated, unless we may probably conjecture that it was promulgated about the end of that month. Thus there will be eight months to be computed until the day on which the tabernacle was dedicated, and the tables deposited in the Ark of the Covenant, as Moses expressly says in the last chapter of Exodus; but, in the Book of Numbers, he relates that in the second month of that year the people removed the camp from that place, and departed to Kibroth-Hattaavah. ¹¹⁵ Now, since between the dedication of the tabernacle and their departure only one month intervened, we must admit that the two ascents into the mountain had preceded in order of time.

Now, the question is, whether he was called to receive the first tables in the beginning of the fourth month? If this be allowed, he could scarcely have prescribed the building of the sanctuary before the end of the eighth month; for it would have been absurd to give ¹¹⁶ the tables of God’s paternal favor between the two ascents, while the separation of the tabernacle was testifying of their divorce from Him. Thus, then, I establish the fact, that four whole months were employed in this long and difficult work. And surely it was wonderful that so short a time should suffice; had not incredible activity surpassed all men’s expectation, whilst they all emulously devoted themselves with unwearied labor to hasten the work. And it is probable, that after God had established His covenant, He immediately delivered the ordinances respecting the tabernacle and its adjuncts; lest the people should be without the external exercises of religion, which we have seen to be so very necessary. But after the completion of the work, Moses was again commanded to come nigh to God with Nadab, Abihu, and the seventy elders; and after the offering of sacrifices, he was taken up into the cloud to hold familiar communion with God, where he passed about a month and a half. Having returned, and being made aware of the rebellion of the people, the slaughter of the three thousand took place, and he commanded the people to mourn. How long he remained we know not, but it is probable that at least a month passed before he was recalled We have now more than nine months; and if we add the month and a half during which he was kept in the mount, we shall not be far from the end of the year. God then reconciled Himself to the people, and thus the legitimate dedication of the tabernacle soon followed, which took place in the second year at the beginning of the first month. The Passover having been celebrated, the sign of removal was given in the second month.

If any disagree with me, I would now have them answer me, how it is consistent that Moses, having detected the people’s transgression, should then have begun to exhort them to the building of the sanctuary, whereas in his whole address there is no mention made of idolatry? Surely, all things well considered, we must be ready to confess that the people were still loyal when they so heartily consecrated their property to God. But the whole question is sufficiently settled by what I have alleged on the testimony of Moses, viz., that before he came down with the first tables the tabernacle was already in being, unless, perhaps, it be objected that it was another tabernacle, and different from that which was afterwards set up by God’s command. But this is a very foolish cavil, for Moses had no authority to make an earthly dwelling-place for God, and to impose on it the sacred name whereby the sanctuary is always honored; and he expressly relates that God’s glory appeared in it, in order that the people might more surely know that they were separated from God for their uncleanness, of which matter we shall again speak in its proper place. Again, the word לקח , lakach, ¹¹⁷ implies that Moses took the tabernacle out of the camp, to transfer it to another place. If any one should now object that the tabernacle was arranged according to the pattern which Moses saw in the mount, the reply is easy, that Moses was not then first in the mountain instructed in the true worship of God and heavenly mysteries, when he was kept there forty days, but already before the promulgation of the Law; nor is there any doubt but that the same things were then shewn to him which he had learned before, in order that the people might be more disposed to diligent meditation on the Law. For, from the length of time, they might acknowledge that nothing was omitted which it would be useful for them to know; since, although God might have so instructed His servant in a moment that nothing should have been wanting, still He chose gradually, and as if at His ease, to form for Himself a perfect teacher; and this concession was made to the infirmity of the people. For thus we read in Exo 19:9 ,

"Behold I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever."

And again, Exo 20:21,

"And the people stood afar off, and Moses drew near unto the thick darkness, where God was."

From whence it is plain that there is no absurdity in saying that he had already seen the pattern of the tabernacle wherein God would be worshipped.

But lest any should object that I rest upon conjectures only, Moses himself plainly shews that, before he received the tables, God gave him instructions respecting the making of the tabernacle; for twice in chapter 25 it is said, “Thou shalt put in the Ark the testimony which I shall give thee,” verses 16 and 21; from whence it is clear that the tables were not yet given, when from God’s command he described the whole structure; and thence we again infer that, when the tabernacle was set up, he went up into the mount to bring down the tables which were to be placed in the Ark. But, before he begins to treat of the construction of the tabernacle, he imposes a tribute upon the people, that each, according to his means, should contribute materials both for the tabernacle itself and for all its furniture. The heaving, or, תרומה , therumah, ¹¹⁸ is here put simply for an offering; and is not, as in other passages, distinguished from another kind of sacrifice, which is called תנופה , thenuphah. But the Israelites are simply commanded to bestow from their abundance what may suffice for the worship of God. It is indeed certain that all we have is God’s, and that all He bountifully gives us is polluted unless we devote it to His glory. Still in His indulgence He permits us the free use of all, if only we testify that it remains under His power, and are ready to expend it as He shall command. Thus we duly offer alms, as sacrifices of, sweet-smelling savor; although the rich may not exhaust himself to poverty, but, whilst he relieves the poor, enjoys the goods which he possesses. In sum, whatever we offer to God is like the first-fruits, whereby we testify that all we have is consecrated to His glory. Now, although He required no assistance from the people for the building and adorning of His tabernacle, since it was He who, for the maintenance of them all, daily rained down manna from heaven; yet he would have every one, from the very least to the greatest, bring together, in testimony of their piety, whatever was necessary for the sacred work. But what He then would have spent on the visible sanctuary, He now requires for the building of His spiritual temple. Properly speaking, it is He alone that builds His Church; yet He uses the work of men, and will have many builders associated with Him, that the edifice of His Church may arise in some measure by the labor of men; as also He ascribes the praise of its prosperity and success to them. Meanwhile we offer nothing which He Himself has not bestowed; just as the Israelites gave nothing but what had been derived from his bounty alone. Therefore, He distributes the gifts of His Spirit in certain measures, (1Co 12:7;) that, as each has received more or less, he may employ it on the building of the Church. But this should be the best incentive to activity, that none is so poor or humble but that his offering is acceptable and pleasing, however small it may be, and almost worthless in the eyes of men. Moreover, it must be observed, that the tribute is not demanded authoritatively, but it is declared that each should freely offer what he pleased; for, from the beginning, Paul’s word was true, that “God loveth a cheerful giver,” (2Co 4:7;) and all Scripture teaches us that no obedience is pleasing to God except what is voluntary; for, although the word ידבנו , yidbenu, ¹¹⁹ is variously rendered by the translators, the sum comes to this, that the gift of each would be pleasing to God according to the cheerful alacrity of his mind. The old interpreter ( i.e., the Vulgate) has it “ qui offert ultroneus, ” (he who offers voluntarily;) but this is rather paraphrastic than literal. ¹²⁰ Others differ from each other: some understand the relative as referring to the offering, and translate it, “ whose heart shall have voluntarily given it;” others, “He who shall have shewn his heart liberal, or willing.” The second rendering is the right one.

Calvin: Exo 25:3

3.And this is the offering Hence, what I have before said is more fully continued, viz., that what the poor offer of their little will not be eclipsed by the abundance of the rich, since God deigns to reckon goats’ hair among the sacred offerings not less than gold, purple, and precious stones. Again, by the varied and manifold contributions, He would shew, as in a glass, that a variety of gifts are necessary to the building of the spiritual temple, as Paul sets forth in Rom 12:0 and 1Co 12:0 The liberality of the rich was indeed more splendid; but, as they did not scruple to mix their gold and silver, blue, purple, and precious stones, with brass, iron, and other common materials, so also, now-a-days, those who aid the edification of the Church by their more excellent gifts, admit, without contempt or dislike, into fellowship poor brethren, to whom it is not given to equal them.

Calvin: Exo 25:8

8.And let them make me a sanctuary By first setting before them an inestimable recompense, God stirs up the people to give largely; for, although liberality is praised by all as a most excellent virtue, yet no one willingly deprives himself of his own to bestow it upon others, since all think that it is so much lost to themselves, unless they have some compensation in view. Wherefore, that they may expend cheerfully, God promises that He will dwell among them, than which nothing is more desirable. But we must beware of imagining anything inconsistent with the nature of God, for He who sits above the heavens, and whose footstool is the earth, could not be enclosed in the tabernacle; but, because in His indulgence for the infirmities of an ignorant people, He desired to testify the presence of His grace and help by a visible symbol, the earthly sanctuary is called His dwelling amongst men, inasmuch as there He was not worshipped in vain. And we must bear in memory what we have lately seen, that it was not the infinite essence of God, but His name, or the record of His name, that dwelt there. This was the object of the expressions; that the Israelites ought not to be slow or lazy in setting up the tabernacle, because by these means they would obtain for themselves an inestimable advantage. Another clause follows, that the artificers should copy the pattern shewn to Moses, and not dare to invent anything, since it would be a profanation to mix up anything human with the commands of God; on which matter we shall treat more diffusely when we speak generally of the types. Now is described the form of the Ark and its covering: for the composition of the tabernacle, and its various parts, which Moses now only slightly adverts to, will be presently repeated at greater length in chapter 32. But, although the tabernacle was called God’s house, yet there was a more express image of His glory in the Ark of the Covenant; because the Law, whereby God bound the people to Himself, was there deposited. The material was shittim-wood, covered or overlaid with plates of gold. As to the species of the tree, ¹²¹ not even the Hebrews are agreed among themselves, although we may conjecture that it was beautiful and costly; yet God would have gold over its whole surface, and even shining on its staves, that the dignity of the Law might be enhanced But here a question may arise, which introduces many others with it, how the sumptuous splendor both of the Ark, as well as the tabernacle and all its utensils, contributed to the worship of God? for it is certain that God would never be worshipped except agreeably to His nature; whence it follows, that His true worship was always spiritual, and therefore by no means comprised in external pomp.

But the great number and intricacy of the ceremonies were so far from awakening piety, that they were even the occasion of superstition, or era foolish and perverse confidence. Again, so many and such various rites seem to have had no other tendency than to feed curiosity. It will be therefore worth while briefly to premise something respecting this point. They are, in my judgment, at fault, who think that the eyes of the people were captivated by these magnificent sights, lest their religion, being stripped of all ornament, should become dishonored, when amongst the Gentiles their false worship was splendid even to a miracle; and thus a depraved rivalry might affect their minds, ¹²² if the beauty of the tabernacle did not at least equal the pomp of others, as though the God they worshipped were inferior to idols. On the same grounds they imagine that the Jews were burdened with many observances; lest, if God had only sparingly and slightly exercised them, they would in their natural curiosity, have sought in all directions after profane trifles. They tell part of the truth, but not the whole; for I admit that this was given to the ancient people, in order that, when they saw the tabernacle so brilliantly ornamented, they might be inspired with greater reverence. I also admit that, by God’s command, they were engrossed with many ceremonies, that they might not seek after strange ones; but if this had been the only object proposed in them, the whole legal service would have only availed for ostentation in its shadows and histrionic pomps. But it is most absurd to think that God so trifled with His people. We see, too, how honorably David and the Prophets speak of these exercises. ¹²³ It is, therefore, impiety to suppose that the legal rites were like farces composed in imitation of the Gentiles. In order, then, to preserve their honor and dignity, we must remember the principle to which we have lately alluded, viz., that all of them were arranged according to the spiritual pattern which had been shewn to Moses in the mount. (Exo 25:40.) And this both Stephen, and the Apostle in the Epistle to the Hebrews, wisely observed, when they would reprove the gross follies of the people who continued to be wrapped up in the external ceremonies, as if religion were comprised in them. (Act 7:44; Heb 8:5.) Stephen and the Apostle, therefore, are our best expositors, that the tabernacle, the altar, the table, the Ark of the Covenant, were of no importance except in so far as they referred to the heavenly pattern, of which they were the shadows and images. Thence their entire utility, and even their legitimate use, depended on the truth, (which they represented.) ¹²⁴ For the slaughter of an ox profits nothing in itself, nay, it is but an unimportant thing; and so all the sacrifices, except that they were types, would have been thought nothing of. Whence we gather that there is the greatest difference between the ceremonies of the Law and the profane rites of the Gentiles, for they differ from each other not only inasmuch as God is the author of the one, and that the temerity of men has foolishly invented the other, but because among the Gentiles their religion was entirely comprised in these bare and empty pomps; whilst God, by these rudiments, which He gave to His people, elevated pious minds, as it were by steps, to higher things. Thus the Gentiles seemed to themselves duly to propitiate (their gods) when they offered victims; whilst the sacrifices of the Jews were acceptable to God, because they were exercises of repentance and faith. So the Law instructed the Jews in the spiritual worship of God, and in nothing else, though it were clothed in ceremonies agreeably to the requirements of the age. For, before the truth was fully made known, the childhood of the Church was to be directed by earthly elements, and thus, though there was great affinity and likeness between the Jews and Gentiles as regarded the external form of their religious service, yet its end was widely different. Moreover, when we would seek the body or substance of the ancient shadows, and the truth of the figures, we may learn them, not only from the Apostles, but also from the Prophets, who everywhere draw the attention of believers to the kingdom of Christ; yet their clearer explanation must be sought in the Gospel, where Christ, the Sun of Righteousness, shining forth, shews that their fulfillment exists in Himself alone. But, although by His coming He abolished these typical ceremonies as regards their use, yet at the same time He established the reverence justly due to them; since they have no claim to be held in esteem on any other grounds, except that their completion is found in Him; for, if they are separated from Him, it is plain that they are mere farces, ¹²⁵ since neither the blood of animals, nor the sweetness of fat, nor aromatic odors, nor candles, nor anything of that sort, have any power to propitiate God. This indeed must be remembered, that the Jews did not pay attention to the legal sacrifices in vain, since the promises were annexed to them; as often, therefore, as these sentences occur, “your iniquity shall be blotted out,” — “ye shall appear before my face, ” — “I will hear you from the sanctuary,” we are reminded that all the ancient figures were sure testimonies of God’s grace and of eternal salvation; and thus Christ was represented in them, since all the promises are in Him, yea, and amen. (2Co 1:20.) Yet it by no means follows from hence that there were mysteries hidden in all their details, since some, with mistaken acuteness, pass over no point, however trifling, without an allegorical exposition; as, in this passage, for instance, the dimensions of the ark afford them matter of speculation. ¹²⁶ But it will be enough for the sound and sober-minded to know that God would have His Law deposited in a handsome vessel, in order that its majesty should be recognized. He commanded that the ark itself should be carried with staves, that the hands of the Levites might not touch it, and thus that its sanctity might be the greater

Calvin: Exo 25:16

16.And thou shalt put into the ark the testimony The title of “the testimony, ” which is often given to the law, indicates that something more is contained in it than the rule of a just and holy life; viz., the compact whereby God bound Himself to His people, and His people to Himself; therefore the words “the table of the covenant,” are afterwards used instead of “the testimony.” Thus the word עדת , ¹²⁷ gneduth, in this passage, and similar ones, is equivalent to a contract, which is commonly called a convention In this sense the Prophet in Psa 114:0 calls by the name of testimonies, not only the Commandments, but whatever God hath delivered by the hand of Moses for the salvation of His people. In Psa 14:7, the word testimony is added as if in explanation of the word law: “The law of the Lord is perfect; the testimony of the Lord is sure;” as in Isa 8:20, where it is said, “To the law and to the testimony,” it is not that two different things are referred to, but the utility of the law is commended, because it contains all that God would have testified to His people.

Calvin: Exo 25:17

17.And thou shalt make a mercy-seat The primary root of the verb כפר , caphar, from whence this noun is derived, ¹²⁸ is used for “to smear with pitch,” but in the Hiphil conjugation, it signifies either to expiate, or to purge, or to receive into favor; whence כפר , copher, is expiation, as we have seen elsewhere; and כפרת , caphoreth, a covering or lid. Yet I doubt not but that Moses alludes in this word to a metaphorical meaning, for the law requires a covering to conceal our transgressions. And it is probable that, when Paul calls Christ ἱλαστήριον , (Rom 3:25,) and John ἱλασμὸν, (1Jo 2:2,) they both refer to this figure, because God was propitiated towards believers by the covering of the Law, so as to shew Himself favorable to them by hearing their vows and prayers. For as long as the law stands forth before God’s face it subjects us to His wrath and curse; and hence it is necessary that the blotting out of our guilt should be interposed, so that God may be reconciled with us. Nor is it without reason that David exclaims, after he has proclaimed the righteousness of the law, “Who can understand his errors?” (Psa 19:12.) Whence we gather that, without a propitiation, the law does not bring us near to God, but accuses us before Him. And assuredly, when I consider all things, it seems to me a tame explanation, that Moses spoke literally of the cover, when he ¹²⁹ would have the Cherubim turn their faces toward it, and God promises that He will give His answers from it. By these honorable distinctions it is exalted above the Ark.

Calvin: Exo 25:23

23.Thou shalt also make a table The sentiment of a certain ancient bishop ¹³⁴ is deservedly praised, who, when he sold the sacred vessels in the time of a famine, to relieve the distress of the poor, thus excused himself to the Church: “Our God, who does not eat or drink, has no need of patens and chalices;” and yet this seems little in accordance with this His command, that bread should be offered to Him. I answer, that if, under that pretext, the bishop had stripped the sacred table of its ornaments under the Law, he would have spoken unseasonably, what, under the Gospel, he spoke piously and wisely; because at the coming of Christ the shadows of the Law ceased. But God would then have the loaves, which were offered to Him, deposited among the golden dishes and censers, and spoons placed with them, not that He had need of meat and drink, but that He might prescribe the duty of temperance to His people, by deigning to have His table among them; for, when they ate of the same wheat, of which the sacred loaves were made, they were reminded by that symbol that their meat and drink was to be taken, as if they sat before God, and were His guests. Finally, they were taught that the food, by which man’s life is sustained, is in a manner sacred to God; that thus they might be contented with simple and sober food, and might not profane the things which were dedicated to His service. Although, therefore, this offering might appear to be gross and rude, yet it had a just object, i.e., that believers might acknowledge that God presided over their tables, because the loaves were presented in the temple before God in the name of all the people. The same was the intention of the first-fruits, in which the produce of the whole year was consecrated; that even in their feasts they might cherish a recollection of God, who fed them as a father does his children. They are called “the bread of faces” ¹³⁵ by Moses, because they always appeared before God, in which sense the Greeks called them the bread προθέσεως, because they were always in His presence; for it was not permitted them to remove the precious offering, until others were substituted in their place. I now pass over many points, because what I now omit will soon have to be treated of.

Calvin: Exo 25:31

31.And thou shalt make a candlestick God would have seven bright lamps burning day and night in the Tabernacle: first, that the people might know that they were directed by God Himself as to how they were to worship Him aright, and that a light was set before their eyes which might disperse all the darkness of error; and, secondly, lest they should obscure the very worship of God with their gross inventions, but that, intent on the instruction of the Law, they might with a pure and enlightened mind seek after God in all the ceremonies. Let us, therefore, remark a distinction here set forth between the rule of true religion and the superstitions of the Gentiles; because the Gentiles were carried away by their foolish and blind devotions, as they call them, into circuitous and erring ways, so that nothing was straight in them; for unless we have divine teaching to enlighten us, our own reason will beget nothing but mere vanity. But it was not enough for the Israelites that the right way should be pointed out, unless their eyes were open to direct them, since men sometimes are blind in the very midst of light. And this occurred to themselves not only when they went astray into strange and adulterous worships, for though they held fast the external form of the Law, they were, nevertheless, degenerate; and religion was corrupted among them by foul superstitions, when, in obedience to their carnal reason, they conceived that religion consisted in ceremonies. For when God is not worshipped spiritually according to His nature, this is to travesty Him. Hence there was so much security in the hypocrites, that they proudly despised all the reproofs of the Prophets, nay, that they broke out into open fury whenever their empty pomps were condemned. But the candlestick, shining with its seven lights, reminded the people that, in their worship of God, they should look attentively to the light of heavenly doctrine.

But, for the understanding of this type, the vision of Zechariah will be no slight assistance to us, since the truth of this symbol is there set forth. (Zec 4:2.) God there promises that the power of His Spirit will alone avail, and more than avail, for the preservation of His Church, although it may be destitute of all other aid. To awaken confidence in this, He represents the same image of a candlestick which is here described, with the addition of some other circumstances, whereby He reminds us that the shining lights were no vain show like stage plays, but that in the candlestick was represented what believers would really experience to take place. But, that the comparison may be made clearer, we must say a little respecting this passage. The material of the candlestick is pure gold, whereby the excellency of the thing signified is denoted. But, when we have spoken somewhat of its form, the application of Zechariah’s prophecy will be more manifest. Some parts of it were merely for ornament, that its dignity might be increased by its very appearance, such as the flowers and the balls or knops; others for use, as the bowls or receptacles, to prevent the sacred oil from falling on the ground. The lamps were placed at the top, that the Israelites might know that men are surrounded with darkness on earth, if God did not enlighten His Church from on high, and that by day and by night. Thus Isaiah, describing the kingdom of Christ, in which the reality of this sign was at length exhibited, says, — “Behold, darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee.” And again,

"Thy sun shall no more go down; neither shall thy moon withdraw itself: for the Lord shall be thy everlasting light.”
(Isa 60:2.)

Now, since God is called the Father of lights, the grace of illumination resides in the Spirit; and since a variety of gifts are distributed by the Spirit, there were seven lamps which visibly represented what Paul says, —

"The manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the self-same Spirit, dividing to every man severally as he will.” (1Co 12:7.)

Some, however, have gratuitously invented a mystery in the number seven, whence the common notion ¹³⁶ among the Papists about the sevenfold grace of the Spirit, which is refuted both by the above-cited passage of St. Paul and the eleventh chapter of Isaiah, where a greater number of gifts are enumerated. I suppose rather that perfection is denoted by the seven lamps according to the ordinary and acknowledged use (of the figure); as if God thus declared that nothing would be wanting for the full enlightenment of believers, who should seek it from its one and only source; secondly, that the Spirit presides over all religious rites when He shines forth to the Church in His gifts. Now, the Prophet, (Zec 4:2,) desiring to teach that what had been shewn forth in this visible symbol would be fulfilled in the restoration of the Church, adds to the lamps seven pipes and two olive-trees, from whence oil would continually flow, so that there was no fear of want or failure. Thus he signifies that God is possessed of a manifold abundance of blessings for the enrichment of the Church; and so that the virtue which flows down from heaven is sufficient for its preservation, according to what is added in connection,

"Not by might, nor by power, but by my Spirit,
saith the Lord of hosts.” (Zec 4:6.)

For although God uses the ministry of men and earthly means at His discretion for the protection and maintenance of the Church, yet He would have, as is just, all the praise ascribed to Himself; whilst He would also have believers to be contented under His guardianship, and not to be discouraged although they should find no ground of confidence in the world.

Defender: Exo 25:8

Instead of the prohibited images representing a "god," the true God provides a symbolic dwelling where He can dwell with His people: a type of the coming Holy City (Rev 21:1-3)."

Defender: Exo 25:18

This command does not conflict with God's commandment not to "make unto thee any graven image" (Exo 20:4). The key phrase is "unto thee," meaning, "to make as an object of worship.""

Defender: Exo 25:22

The ark was a chest containing God's "testimony," the tables of the law. The "mercy seat" covering it was seen as a throne upon which God, seated between the cherubim, would meet with His people."

TSK: Exo 25:2

they : Exod. 35:5-29; Num. 7:3-88; Deu 16:16, Deu 16:17; 1Chr. 29:1-30

bring me : Heb. take for me

offering : or, heave offering, Num 18:24

willingly : Exo 35:5, Exo 35:21; Jdg 5:9; 1Ch 29:3, 1Ch 29:5, 1Ch 29:9, 1Ch 29:14, 1Ch 29:17; Ezr 1:6, Ezr 2:68, Ezr 3:5, Ezr 7:16; Neh 11:2; Psa 110:3; 2Co 8:12, 2Co 9:7

TSK: Exo 25:3

brass : Nechosheth , rather, copper; as brass is a factitious metal, composed of copper, and the oxide or ore of zinc, called lapis calaminaris . Deu 8:9; Job 28:2

TSK: Exo 25:4

blue : Techaileth , generally supposed to mean an azure or sky-colour; rendered by the LXX, υακινθον , uakinthon , and Vulgate, hyacinthum .

fine linen : or, silk, Gen 41:42; Eze 16:10; Rev 19:8

TSK: Exo 25:5

Exo 26:14

shittim wood : Exo 26:15, Exo 26:26, Exo 26:37, Exo 27:1, Exo 36:20

TSK: Exo 25:6

Oil for : Exo 25:37, Exo 27:20, Exo 40:24, Exo 40:25

spices : Exod. 30:23-38

TSK: Exo 25:7

Onyx stones : Exo 28:9-21

ephod : Exo 28:4, Exo 28:6, Exo 28:15

TSK: Exo 25:8

a sanctuary : Exo 15:2, Exo 36:1-4; Lev 4:6, Lev 10:4, Lev 21:12; Heb 9:1, Heb 9:2

I may dwell : Exo 29:45; 1Ki 6:13; Isa 12:6; Zec 2:10, Zec 8:3; 2Co 6:16; Heb 3:6; Rev 21:3

TSK: Exo 25:9

the pattern of the tabernacle : Exo 25:40; 1Ch 28:11-19; Heb 8:5, Heb 9:9

TSK: Exo 25:10

an ark : Aron denotes a chest, or coffer, in general; but is applied particularly to the chest or ark in which the testimony or two tables of the covenant were laid up; on the top of which was the propitiatory or mercy seat; and at the end of which were the cherubim of gold; between whom the visible sign of the presence of God appeared as seated upon his throne. Exo 37:1-3; Deu 10:1-3; 2Ch 8:11; Heb 9:4; Rev 11:19

TSK: Exo 25:11

Exo 25:24, Exo 30:3; 1Ki 6:20; 2Ch 3:4

TSK: Exo 25:12

Exo 25:15, Exo 25:26, Exo 26:29, Exo 27:7, Exo 37:5, Exo 38:7

TSK: Exo 25:13

Exo 25:28, Exo 27:6, Exo 30:5, Exo 37:4, Exo 40:20; Num 4:6, Num 4:8, Num 4:11, Num 4:14; 1Ch 15:15

TSK: Exo 25:15

1Ki 8:8; 2Ch 5:9

TSK: Exo 25:16

Exo 16:34, Exo 27:21, Exo 30:6, Exo 30:36, Exo 31:18, Exo 32:15, Exo 34:29, Exo 38:21; Num 17:4; Deu 10:2-5, Deu 31:26; 1Ki 8:9; 2Ki 11:12; 2Ch 34:14, 2Ch 34:15; Act 7:44; Rom 3:2; Heb 9:4

TSK: Exo 25:17

mercy seat : Exo 26:34, Exo 37:6, Exo 40:20; Lev 16:12-15; 1Ch 28:11; Rom 3:25; Heb 4:16, Heb 9:5; 1Jo 2:2

TSK: Exo 25:18

two cherubims of gold : Exo 37:7-9; Gen 3:24; 1Sa 4:4; 1Ki 6:23-28, 1Ki 8:6, 1Ki 8:7; 1Ch 28:18; Eze 10:2, Eze 10:20, Eze 41:18, Eze 41:19; Heb 9:5

TSK: Exo 25:19

of the : or, of the matter of the

TSK: Exo 25:20

cherubims shall : Exo 25:18; 1Ki 8:7; 1Ch 28:18; 2Ch 3:10

covering : Eze 28:14

toward : Gen 28:12; Isa 6:1-5; Eze 1:20; Mat 24:31; Joh 1:51; 1Co 4:9, 1Co 11:10; Eph 3:10; Col 2:10; Heb 1:14; 1Pe 1:12, 1Pe 3:22; Rev 5:11, Rev 5:12

TSK: Exo 25:21

mercy seat : Exo 25:17, Exo 26:34; Rom 10:4

in : Exo 25:16

TSK: Exo 25:22

and I will : Exo 20:24, Exo 30:6, Exo 30:36, Exo 31:18; Gen 18:33; Lev 1:1, Lev 16:2; Num 7:89, Num 17:4; Deu 5:26-31; Jdg 20:27

between : Exo 29:42, Exo 29:43, Exo 31:6; 1Sa 4:4; 2Sa 6:2; 2Ki 19:15; Psa 80:1, Psa 90:1, Psa 99:1; Isa 37:16

TSK: Exo 25:23

a table : Exo 37:10-16, Exo 40:22, Exo 40:23; Lev 24:6; Num 3:31; 1Ki 7:48; 1Ch 28:16; 2Ch 4:8, 2Ch 4:19; Eze 40:41, Eze 40:42; Heb 9:2

shittim wood : Shittim wood is probably the acacia Nilotica . St. Jerome says, that the shittim wood grows in the deserts of Arabia, and is like white thorn, as to its colour and leaves; but the tree is so large as to furnish very long planks. The wood is hard, tough, and extremely beautiful. It is thought he means the black acacia, because that is the most common tree in the deserts of Arabia. It is of the size of a large mulberry tree. The spreading branches and larger limbs are armed with thorns, which grow three together. The bark is rough; and the leaves are oblong, standing opposite each other. The flowers, though sometimes white, are generally of a bright yellow; and the fruit, which resembles a bean, is contained in pods like those of the lupin. ""The acacia,""says Dr. Shaw, ""being by much the largest and most common tree in the deserts,""( Arabia Petræa ), we have some reason to conjecture that the shittim wood was the wood of the acacia, especially as its flowers are of an excellent smell; for the shittah tree is, in Isa 41:19, joined with the myrtle and other fragrant shrubs. It may be remarked, that of the two Hebrew names, shittim is masculine, and shittah feminine. So Mr. Bruce says, ""the male is called saiel ; from it proceeds the gula Arabic, on incision with an axe.""

TSK: Exo 25:24

Exo 25:11; 1Ki 6:20-22

TSK: Exo 25:25

a golden crown to the border : Exo 30:3, Exo 37:2

TSK: Exo 25:26

four rings of gold : Exo 25:12

TSK: Exo 25:27

for places of the staves : Exo 25:14, Exo 25:28

TSK: Exo 25:28

the table : Exo 25:14, Exo 25:27; Num 10:17; Act 9:15

TSK: Exo 25:29

the : Exo 37:16; Num 4:7, Num 7:13, Num 7:19, Num 7:31-33; 1Ki 7:50; 2Ch 4:22; Ezr 1:9-11; Jer 52:18, Jer 52:19

to cover : or, to pour out, Lev 24:5-9; Son 5:1; Rev 3:20

TSK: Exo 25:30

Exo 35:13, Exo 39:36; Lev 24:5, Lev 24:6; Num 4:7; 1Sa 21:6; 1Ch 9:32, 1Ch 23:29; 2Ch 13:11; Mal 1:7, Mal 1:12; Mat 12:4

TSK: Exo 25:31

a candlestick : Exo 35:14, Exo 37:17-24, Exo 40:24, Exo 40:25; 1Ki 7:49; 2Ch 13:11; Zec 4:2; Heb 9:2; Rev 1:12, Rev 1:20, Rev 2:1, Rev 2:5, Rev 4:5

his knops : 1Ki 6:18, 1Ki 7:24

TSK: Exo 25:33

like unto : Num 17:4-8; Jer 1:11, Jer 1:12

and three : Exo 37:19, Exo 37:20; Zec 4:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 25:1-9

Yahweh had redeemed the Israelites from bondage. He had made a covenant with them and had given them laws. He had promised, on condition of their obedience, to accept them as His own "peculiar treasure,"as "a kingdom of priests and an holy nation"Exo 19:5-6. And now He was ready visibly to testify that He made his abode with them. He claimed to have a dwelling for Himself, which was to be in external form a tent of goats’ hair Exo 19:4, to take its place among their own tents, and formed out of the same material (see Exo 26:7 note). The special mark of His presence within the tent was to be the ark or chest containing the Ten Commandments on two tables of stone Exo 31:18, symbolizing the divine law of holiness, and covered by the mercy-seat, the type of reconciliation. Moses was divinely taught regarding the construction and arrangement of every part of the sanctuary. The directions which were given him are comprised in Exo. 25:1\endash 31:11. The account of the performance of the work, expressed generally in the same terms, is given Exo. 35:21\endash 40:33.

Moses is commanded to invite the people to bring their gifts for the construction and service of the sanctuary and for the dresses of the priests.

Exo 25:2

An offering - The word is used here in its general sense, being equivalent to korban, κορβᾶν korban , (compare Mar 7:11). On the marginal rendering "heave offering,"see the note at Exo 29:27.

That giveth it willingly with his heart - The public service of Yahweh was to be instituted by freewill offerings, not by an enforced tax. Compare 1Ch 29:3, 1Ch 29:9,1Ch 29:14; Ezr 2:68-69; 2Co 8:11-12; 2Co 9:7. On the zeal with which the people responded to the call, see Exo 35:21-29; Exo 36:5-7.

Exo 25:3

Gold, and silver, and brass - The supply of these metals possessed by the Israelites at this time probably included what they had inherited from their forefathers, what they had obtained from the Egyptians Exo 12:35, and what may have been found amongst the spoils of the Amalekites Exo 17:8-13. But with their abundant flocks and herds, it can hardly be doubted that they had carried on important traffic with the trading caravans that traversed the wilderness, some of which, most likely, in the earliest times were furnished with silver, with the gold of Ophir (or gold of Sheba, as it seems to have been indifferently called), and with the "brass"(the alloy of copper and tin, called bronze) of Phoenicia and Egypt. Compare Exo 38:24 note.

Exo 25:4

Blue, and purple, and scarlet - i. e. the material dyed with these colors. The Jewish tradition has been very generally received that this material was wool. Compare Heb 9:19 with Lev 14:4, Lev 14:49, etc. When spun and dyed by the women, it was delivered in the state of yarn; and the weaving and embroidering was left to Aholiab and his assistants, Exo 35:25, Exo 35:35. The "blue"and "purple"dye are usually thought to have been obtained from shell-fish, the "scarlet"from the cochineal insect of the holm-oak.

Fine linen - The fine flax or the manufactured linen, for which Egypt was famous Eze 27:7, and which the Egyptians were in the habit of using for dresses of state Gen 41:42. It was used as the groundwork of the figured curtains of the tabernacle as well as of the embroidered hangings of the tent and the court. See Exo 35:35.

Exo 25:5

Rams’ skins dyed red - Skins tanned and colored like the leather now known as red morocco.

Badgers’ skins - Rather, leather, probably of a sky-blue color, formed from the skins of the תחשׁ tachash (a general name for marine animals), which was well adapted as a protection against the weather.

Shittim wood - The word שׁטים shı̂ṭṭâm is the plural form of שׁטה shı̂ṭâh , which occurs as the name of the growing tree, Isa 41:19. The tree is satisfactorily identified with the Acacia seyal, a gnarled and thorny tree, somewhat like a solitary hawthorn in its habit and manner of growth, but much larger. It flourishes in the driest situations, and is scattered more or less numerously over the Sinaitic Peninsula. It appears to be the only good wood produced in the wilderness. No other kind of wood was employed in the tabernacle or its furniture. In the construction of the temple cedar and fir took its place 1Ki 5:8; 1Ki 6:18; 2Ch 2:8.

Exo 25:6-7

See the notes to Exo. 27; 28; 30,

Exo 25:8

sanctuary - i. e. a hallowed place. This is the most comprehensive of the words that relate to the place dedicated to Yahweh. It included the tabernacle with its furniture, its tent, and its court.

That I may dwell among them - The purpose of the sanctuary is here definitely declared by the Lord Himself. It was to be the constant witness of His presence among His people. Compare the marginal references.

Exo 25:9

According to all that I shew thee - The tabernacle and all that pertained to it were to be in strict accordance with the ideas revealed by the Lord to Moses (compare Exo 25:40; Exo 26:30; Act 7:44; Heb 8:5). The word here translated "pattern"is also used to denote the plans for the temple which were given by David to Solomon 1Ch 28:11-12, 1Ch 28:19; it is elsewhere rendered "form, likeness, similitude,"Deu 4:16-17; Eze 8:3, Eze 8:10.

The tabernacle - The Hebrew word signifies the "dwelling-place."It here denotes the wooden structure, containing the holy place and the most holy place, with the tent which sheltered it. See Exo 26:1 note.

Barnes: Exo 25:10-16

(compare Exo 37:1-5). The ark is uniformly designated in Exodus the ark of the testimony. Elsewhere it is called the testimony, the ark of the covenant (most frequently in Deuteronomy and the other books of the Old Testament), the ark of the lord, the ark of god, the ark of the strength of the lord, and the holy ark.

The ark of the covenant was the central point of the sanctuary. It was designed to contain the testimony Exo 25:16; Exo 40:20; Deu 31:26, that is, the tables of the divine law, the terms of the covenant between Yahweh and His people: and it was to support the mercy-seat with its cherubim, from between which He was to hold communion with them Exo 25:22. On this account, in these directions for the construction of the sanctuary, it is named first of all the parts. But on the other hand, in the narrative of the work as it was actually carried out, we find that it was not made until after the tabernacle Exo 37:1-9. It was suitable that the receptacle should be first provided to receive and shelter the most sacred of the contents of the sanctuary as soon as it was completed. The order in which the works were executed seems to be given in Exo 31:7-10, and Exo 35:11-19. The completion of the ark is recorded in Exo 37:1-5. On its history, see the concluding $$note to Exo. 40.

Exo 25:10

An ark - Taking the cubit at 18 inches (see Gen 6:15 note), the ark of the covenant was a box 3 ft. 9 in. long, 2 ft. 3 in. wide, and 2 ft. 3 in. deep.

Exo 25:11

Overlay it with pure gold - Words descriptive of the common process of gilding. The Egyptians in early times were acquainted with both the art of gilding and that of covering a substance with thin plates of gold.

A crown of gold - That is, an edging or moulding of gold round the top of the ark, within which the cover or mercy-seat Exo 25:17 may have fitted (compare Exo 38:2). There were golden mouldings, called by the same name, to the table of showbread Exo 25:24; Exo 37:11-12, and to the golden altar Exo 30:3; Exo 37:26.

Exo 25:12

Four corners thereof - Rather, its four bases, or feet. It is not unlikely that there were low blocks, or plinths, placed under the corners to which the rings were attached (see Exo 25:26), and that it is to them the word is here applied. The ark, when it was carried, must thus have been raised above the shoulders of the bearers.

Exo 25:15

They shall not be taken from it - This direction was probably given in order that the ark might not be touched by the hand (compare 2Sa 6:6).

Exo 25:16

The testimony - Literally, "something spoken again and again."The stone tables of the Ten Commandments are called the Testimony, or, the tables of the Testimony, as the ark which contained them is called the ark of the Testimony, and the tabernacle in which the ark was placed, the tabernacle of the testimony. Taking this in connection with the prohibitory form of the commandments, the name must have been understood as signifying the direct testimony of Yahweh against sin in man Deu 31:26-27.

The ark of the covenant has been most generally likened to the arks, or moveable shrines, which are represented on Egyptian monuments. The Egyptian arks were carried by poles on the shoulders, and some of them had on the cover two winged figures not unlike what we conceive the golden cherubim to have been. Thus far the similarity is striking. But there were points of great dissimilarity. Between the winged figures on the Egyptian arks there was placed the material symbol of a deity, and the arks themselves were carried about in religious processions, so as to make a show in the eyes of the people. We know not what they contained. As regards the ark of the covenant, the absence of any symbol of God was one of its great characteristics. It was never carried in a ceremonial procession: when it was moved from one place to another, it was closely packed up, concealed from the eyes even of the Levites who bore it. When the tabernacle was pitched, the ark was never exhibited, but was kept in solemn darkness. Rest, it is evident, was its appointed condition. It was occasionally moved out of its place in the holy of holies, but only so long as the nation was without a settled capital, and had something of the character of an army on the march. Not less was it distinguished from all other arks in the simple grandeur of its purpose: it was constructed to contain the plain text of the Ten Commandments written on stone in words that were intelligible to all.

Barnes: Exo 25:17-22

A mercy seat of pure gold - (Compare Exo 37:6-9.) In external form, the mercy-seat was a plate of gold with the cherubim standing on it, the whole beaten out of one solid piece of metal Exo 37:7; it was placed upon the ark and so took the place of a cover. "mercy"seat expresses well the distinct significance and recognized designation of the Hebrew name.

Exo 25:18-20

The cherubim of the mercy-seat were human figures, each having two wings. They must have been of small size, proportioned to the area of the mercy-seat. Comparing the different references to form in this place, in 2Sa 22:11 Psa 18:10, in Ezek. 1; 10 and in Rev 4:1-11, it would appear that the name "cherub"was applied to various combinations of animal forms. Among the Egyptians, the Assyrians and the Greeks, as well as the Hebrews, the creatures by far most frequently introduced into these composite figures, were man, the ox, the lion, and the eagle, as being types of the most important and familiarly known classes of living material beings. Hence, the cherubim, described by Ezekiel, have been regarded as representing the whole creation engaged in the worship and service of God (compare Rev 4:9-11; Rev 5:13); and it would be in harmony with this view to suppose that the more strictly human shape of the cherubim of the mercy seat represented the highest form of created intelligence engaged in the devout contemplation of the divine law of love and justice. (Compare 1Pe 1:12.) It is worthy of notice that the golden cherubim from between which Yahweh spoke Exo 25:22 to His people bore witness, by their place on the mercy-seat, to His redeeming mercy; while the cherubim that took their stand at the gate of Eden, Gen 3:24, to keep the way to the tree of life, witnessed to His condemnation of sin in man.

Exo 25:18

Of beaten work - i. e. elaborately worked with the hammer.

Exo 25:19

Even of the mercy seat - See the margin. The sense appears to be that the cherubim and the mercy-seat were to be worked out of one mass of gold. (Compare Exo 37:7.)

Exo 25:21

The testimony - See Exo 25:16 note. Compare Exo 40:20.

Barnes: Exo 25:23-30

(Compare Exo 37:10-16.) The table and the candlestick figured on the Arch of Titus at Rome are those of the Maccabaean times, but made as nearly as possible after the ancient models reproduced under the direction of Solomon and Zerubbabel. The details and size of the figure, and the description of Josephus, appear to agree very nearly with the directions here given to Moses, and to illustrate them in several particulars. Josephus says that the table was like the so-called Delphic tables, richly ornamented pieces of furniture in use amongst the Romans, which were sometimes, if not always, covered with gold or silver.

Exo 25:24

See Exo 25:11 note. The moulding of the table is still seen at the ends of the sculptured figure.

Exo 25:25

A border - Rather a framing, which reached from leg to leg so as to make the table firm, as well as to adorn it with a second moulding of gold. Two fragments of such framing are still seen in the sculpture attached to the legs halfway down.

Exo 25:27

Over against the border - Rather, Over against the framing; that is, the rings were to be placed not upon the framing itself, but at the extremities of the legs answering to each corner of it.

Exo 25:29

Dishes - deep vessels like "bowls,"similar to the large silver vessels (or chargers) which were filled with fine flour, and formed part of the offerings of the Princes of Israel (Num 7:13 following).

Spoons - Rather, the small gold cups that were filled with frankincense in the offerings of the Princes Num 7:14, and represented on the table in the sculpture.

Covers ... bowls - Or flagons and chalices, such as were used for the rite of the drink offering, which appears to have regularly accompanied every Meat offering (Lev 23:18; Num 6:15; Num 28:14, etc.). The subject is important in its bearing upon the meaning of the showbread: the corrected rendering of the words tends to show that it was a true Meat offering.

To cover withal - See the margin. The first part of the verse might be better rendered: And thou shalt make its bowls and its incense-cups and its flagons and its chalices for pouring out "the drink offerings."

Exo 25:30

The showbread table was placed in the holy place on the north side Exo 26:35. Directions for preparing the showbread are given in Lev 24:5-9. It consisted of twelve large cakes of unleavened bread, which were arranged on the table in two piles, with a golden cup of frankincense on each pile. It was renewed every Sabbath day. The stale loaves were given to the priests, and the frankincense appears to have been lighted on the altar for a memorial. The showbread, with all the characteristics and significance of a great national Meat offering, in which the twelve tribes were represented by the twelve cakes, was to stand before Yahweh "perpetually,"in token that He was always graciously accepting the good works of His people, for whom atonement had been made by the victims offered on the altar in the court of the sanctuary. The showbread or bread which is set forth would be more fairly rendered "bread of the presence."See the notes at Lev 24:5-9.

Barnes: Exo 25:31-39

Exo 25:31

A candlestick of pure gold - (Compare Exo 37:17-24.) A lampstand rather than a candlestick. Its purpose was to support seven oil-lamps. Its height appears to have been about three feet, and its width two feet. The original foot was lost or stolen when the candlestick was taken out of the temple, and the pedestal in the sculpture was added by some Roman artist to set off the trophy.

His shaft, and his branches, his bowls, his knops, and his flowers - Or, its base, its stem, its flower cups, its knobs, and its lilies.

Exo 25:33

Three bowls made like unto almonds - Three cups of almond flowers. These appear to be the cups in immediate contact with the knobs as shown in the sculpture.

A flower - A lily; and this rendering well agrees with the sculpture.

The candlestick - Here, and in the two following verses, the word appears to denote "the stem,"as the essential part of the candlestick. It would seem from Exo 25:33-35 that the ornamentation of the candlestick consisted of uniform members, each comprising a series of an almond flower, a knob and a lily; that the stem comprised four of these members; that each pair of branches was united to the stem at one of the knobs; and that each branch comprised three members. In comparing the description in the text with the sculptured figure, allowance must be made for some deviation in the sculptor’ s copy.

Exo 25:37

Seven lamps - These lamps were probably like those used by the Egyptian and other nations, shallow covered vessels more or less of an oval form, with a mouth at one end from which the wick protruded. The candlestick was placed on the south side of the holy place Exo 26:35, with the line of lamps parallel with the wall, or, according to Josephus, somewhat obliquely. If the wick-mouths of the lamps were turned outwards, they would give light over against the candlestick; that is, toward the north side (see Num 8:2).

Light was of necessity required in the tabernacle, and wherever light is used in ceremonial observance, it may of course be taken in a general way as a figure of the Light of Truth; but in the sanctuary of the covenanted people, it must plainly have been understood as expressly significant that the number of the lamps (seven) agreed with the number of the covenant. The covenant of Yahweh was essentially a covenant of light.

They shall light - See the margin and the note at Lev 1:9.

Exo 25:38

The tongs - Used to trim and adjust the wicks. (Compare Isa 6:6.)

The snuff-dishes - These were shallow vessels used to receive the burnt fragments of wick removed by the tongs. The same Hebrew word is translated, in accordance with its connection, "fire pans,"Exo 27:3; Exo 38:3; and "censers,"Num 4:14; Num 16:6.

Exo 25:39

A talent of pure gold - about 94 lbs.

Poole: Exo 25:4

Blue or sky-coloured ; but here you must not understand the mere colours, which could not be offered, but some materials proper for the work, and of the colours here mentioned, to wit, wool, or threads, or some suchlike things, as appears from Heb 9:19 , and from the testimony of the Jews. Fine linen, which was of great esteem in ancient times, and used by priests and great officers of state. See Gen 41:42 Rev 19:8,14 .

Goats’ hair Heb. goats . But that their hair is understood, is apparent from the nature of the thing, and from the use of the word in that sense in other places.

Poole: Exo 25:5

A kind of wood growing in Egypt and the deserts of Arabia, very durable and precious. See Exo 35:24 Num 33:49 Isa 41:19 Joe 3:18 .

Poole: Exo 25:6

Oil for the light for the lamps or candlesticks, Exo 25:37 .

Anointing oil wherewith the priests, and the tabernacle, and the utensils thereof, were to be anointed. Sweet

incense Heb. incense of spices, or sweet odours ; so called to distinguish it from the incense of the fat of sacrifices, which was burnt upon the altar.

Poole: Exo 25:7

Onyx stones or, sardonyx stones . Note, that the signification of the Hebrew names of the several stones are not agreed upon by the Jews at this day, and much more may we safely be ignorant of them, the religious use of them being now abolished.

Stones to be set in the ephod stones of fulness, or filling, or perfecting stones ; so called either because they did perfect and adorn the ephod, or because they filled up the ouches, or the hollow places, which were left vacant for this purpose. What the ephod and breastplate were, see Ex 28 .

Poole: Exo 25:8

A place of public and solemn worship,

that I may dwell among them not by my essence, which is every where, but by my grace and glorious operations.

Poole: Exo 25:10

An ark or little chest, or coffer , for the uses after mentioned.

Two cubits and a half understand it of the common cubit, which is generally conceived to contain a foot and a half of our measure. See Gen 6:15 .

Poole: Exo 25:11

Or, a border , raised up above the rest of the ark, as a crown is above that which it is applied to, only a crown is round, and this was square. This was both for ornament, and for the fastening of the covering of the ark to it.

Poole: Exo 25:12

In the four corners in the middle of each corner, for conveniency of carriage. See 1Ki 7:30 .

Poole: Exo 25:16

To wit, the two tables of stone, wherein the decalogue was written, called the

testimony here, and Exo 30:6 Lev 16:13 ; and more fully the tables of the testimony , Exo 31:18 Num 1:50 ; because they were witnesses of that covenant made between God and his people, whence they are called the tables of the covenant, Deu 9:9 , and the ark, the ark of the covenant , Num 10:33 . This being as a public record both of God’ s mercy promised to them, and of the duty and conditions required of them. See Exo 16:34 .

Poole: Exo 25:17

Mercy-seat or, propitiatory ; which seems from the sameness of dimensions to be nothing else but the covering of the ark, upon which God is said to sit, whence the ark is called God’ s footstool. This covering is a manifest type of Christ, who is therefore called the propitiation , or propitiatory , Rom 3:25 1Jo 2:2 4:10 , because he interposeth himself between God our Judge, and the law, by which we all stand condemned and accursed, Gal 3:10,13 ; that God may not deal rigorously with us according to that law, but mercifully for his sake who hath fulfilled the law, and therefore boldly presents himself to his Father on our behalf.

Poole: Exo 25:18

Figures of human shape, in which alone the angels used to appear; but they had wings, to signify their expedition in God’ s work and messages. And between these angels God is said to sit and dwell. So this place was a representation of heaven, where God sitteth and dwelleth among the cherubims and other glorious angels.

Of beaten work not made of several parcels joined together, as images commonly are, nor yet melted and cast in a frame or mould, but beaten by the hammer out of one continued piece of gold, possibly to note the exact unity or indivisibility and the simplicity of the evangelical nature.

Poole: Exo 25:19

i.e. Of one and the same piece of massy gold, out of which the cherubims were made.

Poole: Exo 25:20

Towards God, who is supposed to sit there, whose face the angels in heaven always behold, and upon whom their eyes are fixed to observe and receive his commands; and towards Christ, the true propitiatory, which mystery they desire to look into , 1Pe 1:12 ; not envying mankind their near and happy relation to him, but taking pleasure in the contemplation of it.

Poole: Exo 25:21

Or, after thou shalt have put in the ark ; for the ark was not to be opened after the covering was put upon it. The Hebrew particle vau oft signifies after that , as Jer 43:13 51:60 .

Poole: Exo 25:22

There I will meet with thee there I will be in a special and gracious manner present with thee.

From between the cherubims which spreading forth their wings formed a kind of seat, which the Divine Majesty was pleased to possess.

Poole: Exo 25:24

A square border at the top of it, as Exo 25:11 ; partly for ornament, and principally to keep what was put upon it from falling off.

Poole: Exo 25:25

A border which encompassed and kept together the feet of the table, and seems to have been towards the bottom of it.

A golden crown not the same mentioned before, Exo 25:24 , but another for further ornament to the table.

Poole: Exo 25:27

As much below the top as the border was above the bottom of the feet. of the table, which was a convenient place for the carriage. Others, near the border , in that part of the feet which is next to it.

Poole: Exo 25:29

The dishes in which the bread and frankincense upon it were put, Lev 24:7 . Of this sort there were twelve, one for every loaf.

Spoons in which incense was put, as appears from Num 7:14 , and by which incense was either put into the dishes or taken out of them, as occasion required.

Covers so the Hebrew word is used, Exo 37:16 Num 4:7 . Herewith either the bread, or incense, or both, were covered.

Bowls to cover the same things. So this and the former were two several sorts of covers, the one deeper than the other, one to cover the bread, another the incense. Or, bowls thereof, to pour out withal , to wit, liquid things, as wine and oil, when they were offered. See Gen 35:14 . Or these last words may relate not only to the bowls, but the other things, here mentioned, and may be thus rendered, wherewith it , to wit, the table, shall be covered, as indeed it was in a manner quite covered with these vessels.

Poole: Exo 25:30

Heb. Bread of faces, or of the presence , so called, because it was constantly placed in God’ s presence. This bread was divided into twelve loaves, one for every tribe; and they were in their name presented to God in the nature of an offering, as the frankincense shows, as a public acknowledgment that they received all their bread or food, both corporal and spiritual, from God’ s hand, and were to use it as in God’ s presence

Poole: Exo 25:31

Thou shalt make either by thyself, or by some other person whom thou shalt cause to make it.

His shaft the trunk, or main body of it.

His knops or, apples , made in form of a pomegranate.

His flowers shall be of the same to wit, beaten out of the same piece by the hammer. Compare Exo 25:36 .

Poole: Exo 25:32

In every one of which was a lamp and there was a seventh lamp in the chief stem of it, as appears from Exo 25:37 . And all these together represent the seven Spirits of God , Rev 1:4 4:5 5:6 ; or the Spirit of God, the great Enlightener of the church, with his sevenfold or various gifts and operations.

Haydock: Exo 25:1

Cherubims, symbolic figures, which Moses does not perfectly describe, and therefore we cannot pretend to know their exact form. Some represent them as young men, with their wings joined over the propitiatory, in a contrary direction to those of birds, in order to form a throne for God, and bending towards Him, with profound respect. Others only admit their heads, with six wings: while many suppose that they resembled those compounded figures mentioned, Ezechiel i. 5. and x. 20. They denote some extraordinary figure not found in nature, 3 Kings vii. 29. An order of angels is known by this name. Yet the four animals, or cherubims, represent the saints, Apocalypse v. 8, 10. The different forms under which they appear, set before us their various perfections. Their wings denote agility, &c. The Egyptians adored Anubis, under the form of a man, with a dog's head. Isis had the head of a cow, Apis that of a bull. They placed a sphinx at the entrance of their temples, to shew that their theology was enigmatical. God condescended perhaps to satisfy the inclinations of his people, by representing the mysteries of religion under similar forms, Wisdom xviii. 24. (Calmet) ---

Would he have allowed such things, if they were so dangerous, as to be inseparable from idolatry! (Haydock)

Haydock: Exo 25:2

First-fruits: offerings, of some of the best and choicest of their goods. (Challoner) ---

This was the first time such a voluntary offering was made by the Hebrews. (Menochius) ---

It is a lesson for Christians to be liberal for God's service. (Worthington)

Haydock: Exo 25:4

Scarlet twice dyed. Aquila and Symmachus have transparent. This colour is often confounded with purple, as our Saviour's robe is styled scarlet by St. Matthew xxvii. 28; and purple by St. John xix. 2. It was dyed with a worm called shani in Hebrew. (St. Jerome, ep. ad Fabiol.) ---

Fine linen, byssus. Hebrew shesh, "or six folds," or it may mean cotton, which was highly esteemed by the ancients; (Arabic version; Herod.) and it is not probable that Moses would have passed over it unnoticed. (Calmet)

Haydock: Exo 25:5

Setim-wood. The wood of a tree that grows in the wilderness, which is said to be incorruptible, (Challoner) as the Septuagint intimate. It is perhaps the Acacia, which is very black and hard. St. Jerome in Joel iii. 18, says it resembles our white thorn.

Haydock: Exo 25:7

Onyx, emeralds. (Calmet) ---

The ephod and the rational. The ephod was the high priests upper vestment; and the rational his breast-plate, in which were twelve gems, &c. (Challoner) ---

Ephod means a kind of girdle or stole, peculiar to priests, or used by others only of the highest distinction, (Calmet) and in religious solemnities. (St. Jerome, ad Marcel.) Josephus (Antiquities ii. 8) describes it as different from what it was in the days of Moses. Many other alterations had then taken place; the Urim and Thummim were disused, &c. The Pallium is in imitation of the high priest's ephod. The rational is so called, because by it the high priest was enabled to give his oracles, chap. xxviii. 15. (Calmet) ---

The precise import of the Hebrew cheshen, which Protestants render breast plate, is not known. It was certainly fastened on the ephod over the breast, and consisted of 12 stones, on which the names of the 12 patriarchs were engraven. (Haydock)

Haydock: Exo 25:8

Sanctuary, or tabernacle, to serve as a portable temple. Such alone were probably used at that time. The high priest entered into this holy place once a year. (Calmet)

Haydock: Exo 25:10

Ark, to contain the tables of the law, as a constant memorial of the alliance made between God and his people, ver. 16. In, or on the side of it, were also placed the rod of Aaron, (Numbers xvii. 10.) and the golden urn, containing manna, Hebrews ix. 3. Hence the pagans perhaps took occasion to keep their secret mysteries in an ark, cista secretorum. (Apul. Met. 2.) (Calmet) ---

The ark was three feet nine inches long, two feet three inches high, and as much in breadth. (Haydock)

Haydock: Exo 25:11

Gold (deaurabis). Our method of gilding was not yet discovered. ---

Crown, or border, resembling "waves," (kumatia) Septuagint.

Haydock: Exo 25:14

Carried on them, when exposed in solemn processions. These were covered along with the ark: and other bars were used to remove the ark during the journeys in the desert, Numbers iv. 6. (Calmet)

Haydock: Exo 25:16

Testimony, the law which testifies the will of God to us. (Menochius) ---

An authentic record. Jeremias (xxxii. 11,) uses præceptum in the same sense. (Calmet)

Haydock: Exo 25:17

A propitiatory: a covering for the ark; called a propitiatory, or mercy-seat, because the Lord, who was supposed to sit there upon the wings of the cherubims, with the ark for his footstool, from thence shewed mercy. It is also called the oracle, ver. 18 and 20, because from thence, God gave his orders and his answers. (Challoner) ---

It was the lid or covering of the ark, from kapha, "to cover, efface," &c. (Calmet) ---

Here the hanan, or cloud representing God, rested, (Leviticus xvi. 2.) and the divine oracles were audibly given: for which reason, God is said to sit upon the cherubims, the mercy-seat being his footstool, Psalm lxxix. 2.

Haydock: Exo 25:23

A table: on which were to be placed the twelve loaves of proposition; or, as they are called in the Hebrew, the face bread; because they were always to stand before the face of the Lord in his temple: as a figure of the eucharistic sacrifice and sacrament, in the church of Christ; (Challoner) which shews that Christ must be present in the eucharist. (Worthington) ---

By this bread, renewed at the public expense every sabbath-day, the Israelites made profession that they were indebted for their food to God's providence; and in gratitude, offered him this sacrifice, with incense and wine, ver. 29. The priests alone were to eat these loaves (1 Kings xxi.) at the expiration of the week. (Tirinus)

Haydock: Exo 25:25

Polished, ( interrasilem, sculptured and plain, at equal distances). Hebrew, "Thou shalt make all round at the top, a ledge (border) of a hand's breadth," &c. The tabernacle was the tent of God, the king of Israel: and food and lights were on that account placed before him, (Calmet) though he stood not in need of them. The idolatrous priests set all sorts of meats before Bel, Daniel xiv. (Haydock)

Haydock: Exo 25:29

Dishes. ( acetabulum. ) Properly, a vessel to hold vinegar, but used for various purposes. ---

Bowls, or vials full of wine. (Tostat) ---

Censers, to contain incense, &c., chap. xxxvii. 16. The first term, karuth, might also mean vessels to contain the flour and oil of which these loaves were made, Numbers vii. 13. The Levites made the bread themselves, (1 Paralipomenon xxii. 29,) and even sowed the corn, and did every thing about it. (St. Jerome in Malachias i. 7.) The second term, coputh, may denote vessels to keep incense; the third, monkiuth, instruments to clean either the floor or the table, &c. All these vessels seem mended to accompany the table of shew-bread. ---

Cups, used for libations (chap. xxxvii. 16; Numbers iv. 7) of wine, on the sabbath. Kossuth signifies a porringer or dish, like the ancient patera. Whether wine was placed on this table, we cannot determine. But we read of salt, (Calmet) which was to accompany all God's sacrifices, Leviticus ii. 13.

Haydock: Exo 25:30

Loaves. There were 12, containing each six pints of flour, made up in a square form, without leaven. They were placed in two rows, one above the other, and were kept separate by plates of gold. (Calmet) See Leviticus xxiv. 5.

Haydock: Exo 25:31

A candlestick . This candlestick, with its seven lamps, which ws always to give light in the house of God, was a figure of the light of the Holy Ghost, and his seven-fold grace, in the sanctuary of the church of Christ. (Challoner) ---

It contained a talent of gold, or above 113 lb.; worth £5475 sterling, including the snuffers, &c., (ver. 39,) and had seven branches, adorned alternately with cups, bowls, or knobs, and lilies; (Haydock) or with cups, pomegranates, and lilies. All was of massive gold, moksse. ---

Bowls, sphærulas, globes, apples, &c. (Calmet) ---

Thou shalt make. The Hebrew thiasse, has evidently the letter i redundant, and rejected by the best manuscripts. (Kennicott, Dis. i.) (Houbigant)

Haydock: Exo 25:33

Cups. Hebrew, "cups which produce almonds or nuts;" that is three buds of flowers, out of which comes the stalk, as fruit does from the flower. The Hebrew, Greek, and Latin languages use the word chalice, or cup, for a flower full-blown. The height of this candlestick is undetermined; but it would not exceed five feet.

Gill: Exo 25:1

And the Lord spake unto Moses,.... When on the mount, and in the midst of the cloud with him:

saying; as follows.

Gill: Exo 25:2

Speak unto the children of Israel,.... That is, when he should go down from the mountain to the camp:

that they bring me an offering; the Targums of Onkelos and Jonathan call it a "separation": something separated from their substance, and devoted to the service of God, and for the use of the sanctuary afterwards to be built:

of every man that giveth it willingly, with his heart, ye shall take my offering; or take what was offered to him, be it more or less, and of whatsoever person, high and low, rich and poor, so be it it is freely given from the heart; not grudgingly or through force, as the Targum of Jonathan adds; and in such manner did David and his people many hundreds of years after this offer towards building of the temple, and the vessels belonging to that, see 1Ch 29:6 according to the Jewish writers, none but the children of Israel were to offer to this service, and only such who knew what they did; for thus they criticize on the words,"speak unto the children of "Israel": this exempts an Heathen and an idolater; "of every man"; this excludes a little one; "that giveth it willingly with his heart"; this exempts a deaf and dumb man, and a fool, because they have no knowledge to offer freely ^z''however, this we may learn from hence, that whatever we do for the worship and service of God, we should do it freely, cheerfully, and cordially; for God loves a cheerful giver; and if this was required under the legal dispensation, it is much more necessary and obligatory under the Gospel dispensation, and more suitable to it where all things are done and given freely of God, and such large blessings of grace are liberally bestowed by him on persons undeserving.

Gill: Exo 25:3

And this is the offering which ye shall take of them,.... That is, some one or other of the following things were to be taken of each of them that had a heart, and it was in the power of their hands to give; it was not expected that something of each of these should be had of everyone, but every man was to give, and it was to be received of him, what of these would suit him best to bestow, some one thing, some another, as they were possessed of, and had a heart to give; and for which service many of them were abundantly supplied with what they had brought out of Egypt; and as it was the Lord that gave them favour in the eyes of the Egyptians to lend or give them the riches they had, they were under the greater obligation to part with somewhat of it freely for his service; and especially as it would be to the spiritual profit and advantage both of them and theirs:

gold and silver, and brass; "gold", for those things that were to he made of gold; as the mercy seat and cherubim, the candlestick, &c. or were covered with it, as the ark, the shewbread table, and other things; and silver, for those that were made of that, as the silver sockets to the boards of the tabernacle, the silver trumpets, &c. and "brass" for the altar of burnt offering, its pans, shovels, basins, rings, and staves, and other things: Aben Ezra rightly observes, that no mention is made of iron, there being no use of that for anything in the tabernacle to be made of it; as also there was not in the temple of Solomon, and where there was not so much as a tool of iron heard in it while it was building, 1Ki 6:7 it may be, because instruments of war, slaughtering weapons, were made of iron; and to show that God is the God of peace in his sanctuary, and so in all the churches: gold and silver vessels the Israelites borrowed or begged of the Egyptians, and brought them with them when they came out of Egypt, Exo 11:2.

Gill: Exo 25:4

And blue, and purple, and scarlet,.... The Jewish doctors are much divided about the sense of the words so rendered by us; some will have one colour, and some another meant; but, according to those learned men, who have taken much pains in searching into the meaning of them, as Bochart and Braunius, it appears that our version of them is most correct: and by these we are not to understand the colours themselves, which could not be brought, nor even the materials for dying them are intended; but wool, or clothes, either silken or linen of those colours: of the former the apostle has taught us to expound them, Heb 9:19 and so Jarchi interprets them of wool thus died, and Josephus ^a also; which was made up into yarn, and wove, and was much used in the garments of the priests, in the curtains of the tabernacle, and in the vail between the holy and the most holy place:

and fine linen; the best of which was made in Egypt only, as Aben Ezra says, and much wore there, especially by the priests; and they had such an abundance of it that they traded to other nations with it, see Isa 19:9 and of which the Israelites might bring a considerable quantity with them out of Egypt; and

goats' hair; though the word hair is not in the text, it is rightly supplied, as it is by the Septuagint version, and others, for not goats themselves, but their hair must be meant; of this the curtains for the covering of the tabernacle were made; Jarchi interprets it the down of goats, the short, small, fine hair that grows under the other.

Gill: Exo 25:5

And rams' skins died red,.... Of these were made a covering for the tent or tabernacle:

and badgers' skins, which were for the same use: the Septuagint version calls them hyacinth or blue skins; according to which, they seem to be the rams' skins died blue; and so Josephus ^b seems to have understood it; and it is much questionable whether the same creature is meant we call the badger, since that with the Israelites was an unclean creature; nor is its skin made use of for shoes, or well could be, as the skin of this creature is said to be, Eze 16:10. Jarchi says it was a kind of beast only at that time; and Aben Ezra says, it was known in those days but not now: and

shittim wood; supposed by the Jewish writers, as Kimchi ^c, and Ben Melech from him, to be the best and most excellent kind of cedar: Aben Ezra conjectures, and he delivers it but as a conjecture, that there might be near Mount Sinai a forest of "shittim" trees; and while the Israelites were there they cut them down for booths, which they might carry with them when they removed from thence; for, he says, Moses did not speak of the tabernacle till after the day of atonement: and since Acacia is by much the largest and the most common tree of the deserts of Arabia, as Dr. Shaw ^d observes, he thinks there some reason to conjecture, that the "shittim wood", whereof the several utensils of the tabernacle, &c. were made, was the wood of Acacia: and long ago it was the opinion of Cordus ^e that the "shittim wood" was the Acacia of Dioscorides; and it is the same with the Senton or Santon of the Arabians, which is the Egyptian thorn that grows in the wilderness, of which Herodotus ^f says, they cut wood of two cubits out of and make ships of burden of it: this is said to grow in the parts of Egypt at a distance from the sea; in the mountains of Sinai, at the Red sea, about Suez, in the barren wilderness; which circumstances seem to determine it to be the "shittim wood" ^g: some places where it might grow in plenty seem to have had their names from it, see Num 25:1.

Gill: Exo 25:6

Oil for the light,.... For the light of the lamps in the candlestick: this was oil olive, as the Targum of Jonathan, and so Jarchi, see Exo 27:20,

spices for anointing oil; for the anointing of Aaron and his sons, and the tabernacle and its vessels, such as pure myrrh, sweet cinnamon, sweet calamus, and cassia:

and for sweet incense; as stacte, onycha, and galbanum; from whence they had this oil and these spices, it is not easy to say, unless they brought them out of Egypt with them; which is likely, since the deserts of Arabia could not furnish them with them.

Gill: Exo 25:7

Onyx stones,.... So called from their likeness to the nail of a man's finger: the Targum of Onkelos calls them stones of beryl; and the Targum of Jonathan gems of beryl; and the Septuagint version, stones of sardius; and some take them to be the sardonyx stones, which have a likeness both to the onyx and to the sardius:

and stones to be set in the ephod, and in the breastplate; two onyx stones were set in the ephod, one of the garments of the high priest, and an onyx stone, with eleven other precious stones, were set in the breastplate of the high priest: these stones were doubtless among the jewels set in gold and silver the Israelites had of the Egyptians, and brought with them out of Egypt.

Gill: Exo 25:8

And let them make me a sanctuary,.... An holy place to dwell in, and so called from his dwelling in it, as follows:

that I may dwell amongst them; in the midst of them, where the tabernacle was always placed; and there he dwelt as their King and their God, to whom they might have recourse on all occasions, and whom they should serve and worship; this sanctuary was to be made of many of the materials before mentioned by the Israelites, whom Moses should employ, and to whom he should give directions for the making it, according to the pattern showed him: and so the Jewish writers interpret "make me", or "to me", i.e. of mine, of mine holy things, things sanctified and separated to his use; and they bring this passage to prove that the workmen in the temple were to be paid only out of the holy things, or money given for the repair of it ^h: this was a type of the human nature of Christ, the true sanctuary and tabernacle which God pitched and not man, and in which the fulness of the Godhead dwells bodily; and of the church of God, the temple of the living God, among whom he walks, and with whom he dwells, Heb 8:2.

Gill: Exo 25:9

According to all that I show thee,.... That is, the sanctuary was to be made in all respects exactly according to the view of it that Moses now had upon the mount from God, and which he was to communicate to the workmen for their instruction and direction:

after the pattern of the tabernacle, and of the pattern of all the instruments thereof, even so shall ye make it: and by the "pattern" is not meant an idea of it, impressed on the mind of Moses, or a picture of it which was shown him, but a little edifice representing it in all its parts, a perfect model of it: and so Maimonides ⁱ says, "Tabnith", the word here used, signifies the structure and disposition of anything, i.e. the form of it in a four square, in roundness, in a triangle, or in any of the like figures, see Heb 8:5 and so David had, by the Spirit, a pattern of the temple, and which he gave to his son Solomon, to build according to it, 1Ch 28:11.

Gill: Exo 25:10

And they shall make an ark of shittim wood,.... A chest or coffer to put things into, and into this were to be put the two tables of stone on which the law was written, and it was to be made of the wood before mentioned, Exo 25:5 this was a very eminent type of Christ, with whom the name of an ark, chest, or coffer where treasure lies, agrees; for the treasures of wisdom and knowledge, and the riches of grace, even all the fulness of it, lie in him; and all the epithets of this ark are suitable to him, as when it is called the ark of God, the ark of his strength, the glory of God, the face of God, Jehovah, and God himself, the holy ark, and ark of the covenant: and its being made of "shittim wood", which is an incorruptible wood, a wood that rots not, by which the Septuagint version here, and in Exo 25:5 and elsewhere render it, may denote the duration of Christ in his person, and the natures united in it; in his divine nature, from everlasting to everlasting, he is God; in his human nature he saw no corruption, and though he died he lived again, and lives for evermore; in his offices, as Mediator, Redeemer, Saviour, prophet, priest, and King, he abideth for ever; and in his grace and the fulness of it, which, like himself, is the same today, yesterday, and forever:

two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof; if this cubit was a common cubit, consisting of a foot and a half or eighteen inches, then the length of this ark was forty five inches, and its breadth and height twenty seven each; according to Dr. Cumberland ^k, the Egyptian and Jewish cubit was above twenty one inches, and then the ark must be fifty three inches long or more, and thirty two and three quarters broad and high, or more: and Josephus ^l says, the length of it was five spans, and the breadth and height of it three spans each.

Gill: Exo 25:11

And thou shalt overlay it with pure gold,.... Not gild it, but put a plate of pure gold over it:

within and without shalt thou overlay it; so that nothing of the wood could be seen: this may denote the glory of Christ in both his natures, divine and human, the riches of his person and office, which are unsearchable and durable, and his preciousness to them that believe, Son 5:10,

and shalt make upon it a crown of gold round about: or a cornish of pure gold upon it, every way, which was a square on which the mercy seat was set; which may point at the honour and glory of Christ, especially in his kingly office, who has indeed on his head many crowns; one a crown of pure gold, his divine Father has set upon him; another which the church has crowned him with, and indeed both angels and saints cast their crowns at his feet, and set the crown on his head, or give him the glory of all they have and are.

Gill: Exo 25:12

And thou shalt cast four rings of gold for it,.... For which a mould was to be made, and the gold being melted was poured into it, and so the rings were fashioned:

and put them in the corners thereof; or, "in its feet", as Aben Ezra, though Jarchi says it had no feet; but as the word used so signifies always, it is more probable it had feet; and the rather, that it might not stand upon the ground, but on feet, as chests and coffers usually do:

and two rings shall be in the one side of it, and two rings in the other side of it; Jarchi says, at the upper corners, near the mercy seat were they placed, two on one side and two on the other, at the breadth of the ark; but it is more likely they were fixed in the lower part of it, as Ramban, at the feet of it; and in the length of the ark, as Josephus writes ^m.

Gill: Exo 25:13

And thou shall make staves of shittim wood,.... Of the same, wood the ark was made of, see Exo 25:5 and overlay them with gold; cover them with plates of gold, so that they appeared to be all of gold, the wood being not to be seen.

Gill: Exo 25:14

And thou shall put the staves into the rings by the sides of the ark,.... This shows for what use the rings were; namely, to put the staves into them and the use of the staves thus put was:

that the ark might be borne with them; which staves overlaid with gold, and put into golden rings, figured the ministers of Christ, enriched with the gifts and graces of his Spirit, and possessed of the truths of the Gospel, more precious than gold and silver; who bear the name of Christ, and carry his Gospel into the several parts of the world.

Gill: Exo 25:15

The staves shall be in the rings of the ark,.... Not only be put into them, but remain in them, yea, always:

they shall not be taken from it; or, as the Septuagint version is, be immovable; so that those gold rings in the ark may signify the churches of Christ, which are instrumental to bear his name, and spread his truth in the world, comparable to rings for their circular form, being the purest and most perfect bodies of men on earth, and to gold rings for their worth and value, preciousness, excellency, and duration; and with whom the ministers of the Gospel, comparable to golden staves, are always to be, and never depart from them: or else they may signify the perfect and precious doctrines of Christ, in which his ministers are always to be; either in meditation on them, or in preaching of them, and by which they are always to abide, see 1Ti 4:15.

Gill: Exo 25:16

And thou shall put into the ark the testimony that I shall give thee. Which was the principal use of it: by the "testimony" is meant the law, written on two tables of stone; so called, because it was a testification of the mind and will of God, what he would have done or omitted; and as the Israelites had declared their approbation of it, and assent unto it, and had promised obedience to it, therefore, should they transgress it, it would be a testimony against them: now this was put into the ark, and preserved there, see Deu 10:1, which may signify that the law was in the heart of Christ, and which he undertook to fulfil, and with pleasure did it; that he is become the fulfilling end of the law for righteousness to them that believe in him; and that it remains with him as a rule of walk and conversation to his people, so far as it is of a moral, holy, and spiritual nature.

Gill: Exo 25:17

And thou shall make a mercy seat of pure gold,.... Or "covering" ⁿ; so Jarchi and Aben Ezra; for so the word properly signifies; and what is meant was no more than a cover of the ark, which was open at the top, and this was the lid of it, and exactly answered to it, as appears by the dimensions afterwards given of it; and because the root of this word in one form signifies to propitiate or make atonement, some render it the "propitiatory" or "propitiation" ^o; which is favoured by the apostle in Heb 9:5 and to which he seems to refer, Rom 3:25 and the rather since God is represented sitting on this, as showing himself propitious and well pleased with men, by his communing with them from hence; the Septuagint version takes in both senses, rendering it the "propitiatory covering" ^p: this being called by what name it will, was typical of Christ; he is the seat of mercy, or, as it is in the New Testament expressed, the throne of grace; whereon, or in whom God shows himself to be gracious and merciful to the children of men; all the stores of mercy are in him, and all the vessels of mercy are put into his hands; the mercy of God is displayed in the mission of him as a Saviour, and is glorified by him in a way consistent with his justice and holiness; through him only special mercy is communicated to sinful men, to whom God is only merciful in Christ: and Christ himself is all mercy to his people; his ways of old were mercy and truth, and all his works, especially his great work of redemption, are done in mercy and pity to them; he shows himself to be merciful to them, by sympathizing with them, and supporting them under all their temptations and afflictions, in granting them all the necessary supplies of grace here, and by bestowing eternal life on them hereafter: he is their "covering", the covering of their persons by his righteousness, imputed to them, and of their sins, by his blood shed for them, and sprinkled on them, and of the law, by his satisfaction for the transgressions of it; whereby they are secured from the avenging justice of God, and wrath to come: and he is the "propitiation" or "propitiatory", who has made atonement and reconciliation for sin; and in and through whom God shows himself propitious to his people, he being pacified, his wrath appeased, and his justice satisfied by his obedience and sufferings: and this mercy seat, being of "pure gold", without any alloy or mixture in it, may denote the purity of Christ's obedience, righteousness, and sacrifice, in the completeness of salvation by him, without any works of righteousness of men; the worth and excellency of Christ, and of these blessings of his, and the preciousness of his blood, and the continued virtue and efficacy of it, and of his righteousness and sacrifice, by which the propitiation is made:

two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof: which are exactly the dimensions of the ark, to which this was a lid or cover, see Exo 25:10 in the mystical sense it intimates, that Christ, in his nature, obedience, sufferings, and death, is the end of the law for righteousness, which is entirely commensurate, and answers to all its demands: his holy nature is answerable to the holiness and spirituality of the law; his righteousness to all that obedience it requires, and his sufferings and death to the penalty of it; so that, through Christ, we have a righteousness to justify us before God, as long and as broad as the law is, though the commandment is exceeding broad, Psa 119:96. Aben Ezra observes, that there is no mention made of the thickness of the mercy seat; and the same Jarchi takes notice of, but adds, that, according to their Rabbins, it was an hand's breadth, and the Targum of Jonathan says,"and its thickness an hand's breadth.''

Gill: Exo 25:18

And thou shalt make two cherubim of gold,.... Which some take to be in the form of birds, and others of winged animals, such as the like were never seen, so Josephus; the Jews commonly suppose they were in the form of young men, which they observe the word signifies in the Chaldee language; others, that they were in the form of an ox, the face of an ox and a cherub being the same, Eze 1:10 and indeed their form is best discerned from account of them in Ezekiel, and in the Revelation, and from the latter we best learn what they were; they were hieroglyphics or emblems, not of the two Testaments, as many of the ancients, nor of the angels, since they are distinguished from them, much less of the trinity of persons in the Godhead; but either of the saints and true believers in Christ in common, of both dispensations, legal and evangelical, and so signified by the number "two"; and being made of gold may denote their excellency, worth, and value in the esteem of Christ; for the precious sons of Sion are comparable to fine gold for their preciousness, solidity, and duration, as well as for their sincerity and simplicity; or rather of the ministers of the word in particular; and these may be signified by two, and at the prophets of the Old Testament and the apostles of the New; and the ministers of the word in all ages, and particularly during the reign of antichrist, are called the two witnesses that prophesy in sackcloth; and being said to be of gold, may respect the grace of God bestowed on "them", comparable to gold, the gifts of the Spirit of God they are furnished with, as well as the precious truths of the Gospel committed to their trust:

of beaten work shalt thou make them, in the two ends of the mercy seat; not of gold melted and poured into a mould, and so received the form of the cherubim; nor were they first made by themselves, and then placed at the two ends of the mercy seat, and soldered to it; but they were made of the same mass of gold with the mercy seat, and beaten out of it with an hammer, and planished and smoothed, and so wrought up into this form, as appears by the following verse; and may denote the union of believers to Christ, who are one body and one spirit with him; and the union of the Old and New Testament churches in him, and who are but one church, one body, of which he is the head; and as he is the foundation of the apostles or prophets, on whom they are laid, he is the cornerstone in which they are united; and so it may likewise signify the nearness of the ministers of the word to Christ, their dependence on him, and their partaking of the same gifts and graces of his Spirit, only in measure, being made by him able ministers of the Gospel.

Gill: Exo 25:19

And make one cherub on the one end, and the other cherub on the other end,.... The situation of the cherubim is particularly explained, lest, as Jarchi observes, it should be thought that there were two at both ends of the mercy seat; whereas there were only one at one end, and another at the other, opposite to each other, and both pointing to the mercy seat; which may express the situation and office of the ministers of the word under each dispensation, who are so placed as to derive all their gifts and graces from Christ, and to point him out unto the sons of men as the only way of salvation, the only propitiation for sin, and through whom alone grace and mercy are to be had:

even of the mercy seat shall ye make the cherubim on the two ends thereof; this is not so much intended the more to inculcate and confirm the situation of the cherubim, as more fully to explain the matter of which they were made; for it was "of" or out of the mercy seat that they were made, at the two ends of it; that is, they were made not only of the same kind of metal with that, but out of the same mass or lump of gold that was; a lid of gold being made commensurate to the ark, what remained above that measure, at the ends of it, were beaten and formed into two cherubim.

Gill: Exo 25:20

And the cherubim shall stretch forth their wings on high,.... From whence it appears they were in the form of winged creatures, as the seraphim in Isaiah's vision, and the living creatures in those of Ezekiel and John; and their wings did not hang down by them, or on the side of them, but were stretched out upwards towards the heaven above their heads; denoting the readiness, agility, and swiftness of the ministers of the word to do the work and will of Christ, as well as their expectation of all the supplies of gifts and grace from him to enable them to do it:

covering the mercy seat with their wings; which reached each other; though, as Jarchi ^q says, between them and the mercy seat there was a hollow of ten hands' breadth; so high were they stretched upwards, though they met each other:

and their faces shall look one to another; and which is expressive of the harmony, concord, and agreement of the true and faithful ministers of Christ one with another; who all agree in preaching Christ, and him crucified, and in the several momentous and important doctrines of the Gospel:

towards the mercy seat shall the faces of the cherubim be; as before observed, it may denote their directing souls to Christ as the only way of salvation, keeping always in all their ministrations this great truth in view, atonement and satisfaction by the blood and sacrifice of Christ, and salvation alone by him; which they make the rule of their ministry, and from which they never swerve, taking care not to deliver anything contrary to it, or which may serve to cast a veil over it.

Gill: Exo 25:21

And thou shalt put the mercy seat above upon the ark,.... Over it, as a covering for it: this situation of the mercy seat above the ark, where the law was, signifies, that there is no mercy but in a way of righteousness, or of satisfaction to the law of God, and in a consistence with the honour of it; and the cherubim over the mercy seat making a throne for the majesty of God, in which he sat, and the ark below a kind of footstool for him, shows that Christ, the mercy seat and propitiatory, stands between God and his law, and is the mediator between God, and men the transgressors of that law, and by fulfilling it has covered the sins of his people, which are violations of it; and being above it, and having magnified and made it honourable, is able to suppress its charges and accusations, and secure from its curse and condemnation:

and in the ark thou shalt put the testimony that I shall give thee; or "after thou shalt put in the ark", &c. ^r, as the particle "vau" is sometimes used; the sense is, that then the mercy seat should be put above, and upon the ark, as the covering of it, after the law, or the two tables of testimony, were put into it; for then it was covered, and not to be opened any more; see Exo 40:20.

Gill: Exo 25:22

And there I will meet with thee,.... With Moses, and so with the high priest in later times, when he should enter into the holy of holies, and with the people of God as represented by him, when he should go in and inquire for them of the Lord:

and I will commune with thee from above the mercy seat, from between the two cherubim; converse with him and them about whatsoever they should apply unto him for, these being the symbols of the divine presence: hence the Lord is frequently described as "dwelling between the cherubim which are upon the ark of the testimony"; that is, which cherubim are upon it, being on the mercy seat, which was the cover of it; or rather "which is upon" ^s, which mercy seat is upon the ark of the testimony, as it properly was; and here the Lord promises to commune

of all things which I shall give thee in commandment unto the children of Israel: what they shall do, respecting those things which by Moses, or the high priest, they should inquire the mind and will of God about: this may signify that the way to communion with God lies through Christ, the mercy seat and propitiation, through his blood and righteousness, through the vail, that is to say, his flesh; and the encouragement to it is from him, our great high priest, and from his propitiatory sacrifice; and the enjoyment of it is through him; our fellowship is with the Father, and his Son Jesus Christ; God speaks to us by him, and reveals himself in him.

Gill: Exo 25:23

Thou shalt also make a table of shittim wood,.... As the sanctuary or tabernacle was an house for God to dwell in, he would have the proper furniture of an house, as a table, candlestick, &c. This table was to be in the same place with the ark and mercy seat; they were set in the holy of holies, where there were nothing else; but this in the holy place, on the north side of it, Exo 26:35 its principal use was to set the shewbread on, as after mentioned, and was typical of Christ, and communion with him, both in this life, and that to come. There is the table of the Lord, to which his people are now admitted, where he sits down with them, and they with him, to have fellowship with him in the ministration of the word and ordinances, of which he is the sum and substance; and this is very desirable and delightful, and an instance of his condescending grace, Son 1:12, and he will have a table in his kingdom hereafter, where his saints shall eat and drink with him, in which their chief happiness will consist, Luk 22:30 This table may be considered as typical of Christ himself, for he is both table and provisions and everything to his people; and of him in both his natures; in his human nature, it being made of shittim wood, incorruptible; for though Christ died in, that nature, yet he saw no corruption, he rose again and lives for evermore; in his divine nature, by the gold it was covered with:

two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof; it was two Jewish square cubits in length, which are about six English square feet and above half, viz. ninety four inches, according to Bishop Cumberland ^t. It was neither so long nor so broad as the ark by half a cubit, but was of the same height with it, being about thirty two inches high and three quarters, according to the Jewish and Egyptian cubit, which was about twenty one inches and more and was a proper height for a table; and this measure, no doubt, takes in the thickness of the table, and the height of the seat, as Jarchi and Aben Ezra observe.

Gill: Exo 25:24

And thou shalt overlay it with pure gold,.... Cover it with a plate of gold, so that the wood was not seen; which may denote either the excellency of Christ's human nature, being pure and spotless, and adorned with the grace of the Spirit of God without measure; or rather of his divine nature, which is the head of Christ, and said to be as the most fine gold, for in him dwells all the fulness of the Godhead bodily:

and make thereto a crown of gold round about; that is, on both sides and at both ends; for though it is called a crown, it was a square, and this was both to ornament the table, and to keep from falling off of it what was set upon it. Jarchi says, it was a sign of the crown of the kingdom, for a table signifies riches and greatness, as they say a king's table: and indeed this was the table of the King of kings, who has on his head many crowns, and one must be made upon his table.

Gill: Exo 25:25

And thou shalt make unto it a border of art hand's breadth round about,.... Jarchi says, their wise men are divided about this; some say it was above, round about the table; others say it was below, fixed from foot to foot at the four corners of the table, and the board of the table lay upon the border:

and thou shalt make a golden crown to the border thereof round about; this was not the same spoke of in the former verse, but another; that was above, and upon the table, this below and under it; or rather that was, as it may be better expressed, a lip, rim, or border, that went round within the table ^u; and this crown, surrounded that on the edge of it.

Gill: Exo 25:26

And thou shalt make for it four rings of gold,.... As the ark had, and for the same use as the rings of that were, though whether cast, as they were, is not said:

and put the rings in the four corners that are on the four feet thereof; as there were four feet at the four corners of the table, to each foot a ring was fastened; the use of these follows.

Gill: Exo 25:27

Over against the border,.... Or "under" it, as the Septuagint and Vulgate Latin versions. Jarchi says the rings were fixed to the feet over against the top of the border:

shall the rings be for placing of the staves to bear the table; into these rings staves were to be put, to carry the table from place to place, when it was necessary, as while they were in the wilderness, and before the tabernacle had a fixed settled place for it; for wherever the tabernacle was carried, the ark and the table were also: where the church of Christ is, there he is, and there are the word and ordinances; and which are sometimes moved from place to place, as from the land of Judea into the Gentile world, from the eastern part of the world to the more northern; and that by the ministers of the word, who bear the name, and carry the Gospel of Christ into the several parts of the world, as this table was bore by the Levites, Num 4:7.

Gill: Exo 25:28

And thou shall make the staves of shittim wood, and overlay them with gold,.... In like manner as the staves for the ark, and which were made of the same wood:

that the table may be borne with them; when moved from one place to another; these staves did not remain in the rings, as the staves for the ark did; but, as Josephus says ^w, were taken out, because they otherwise would have been in the way of the priests, who came every week to it, to set the shewbread on; and these were put in only when they carried it from place to place, as appears from Num 4:8.

Gill: Exo 25:29

And thou shall make the dishes thereof,.... On which the shewbread loaves were set. Jarchi says they were of the form of the bread, and that there were two sorts, one of gold, and one of iron; in the iron one the bread was baked, and when they took it out of the oven, they put it into the golden one until the morrow of the sabbath, when they set it in order upon the table; and that form is called "Kaarah", which we render a dish:

and the spoons thereof; or rather "cups"; these, Jarchi says, were censers, in which they put the frankincense; and there were two of them for the two handfuls of frankincense, which they put upon the two rows of shewbread, Lev 24:7. Josephus ^x calls them vials, and says, that on the bread were put two golden vials full of frankincense:

and the covers thereof, and the bowls thereof, to cover withal; the one to cover the bread, and the other to cover the frankincense; or all the above said vessels were to cover the table, and with them all it must be pretty well covered with vessels. The Jews give a different account of these two last, and of their use, which we render "covers" and "bowls": the first of these Jarchi says were like the half of hollow reeds divided to their length, made of gold; and three of them were laid in order on the top of every loaf, so that one loaf rested upon these reeds; and they separated between loaf and loaf, so that the air could come in between them, and they did not become mouldy; the latter, he says, were props like stakes of gold standing on the ground, and they were higher than the table, even as high as the rows of bread; and they were forked with live forks, one above another, and the tops (or ends) of the reeds, which were between each loaf, rested upon these forks, that so the weight of the upper loaves might not be too heavy for the lower ones, and break them. A like account of them Ben Melech gives, and observes, that some make the first word to signify the props, and the second the reeds; and so they are interpreted by Maimonides ^y; and, according to the Misnah ^z, the props were four, and the reeds twenty eight. According to the Septuagint version, these were vessels used in libations, or drink offerings; and the last clause is rendered in it, "with which thou shall pour out": wine or oil, and so in some other versions; but it will be difficult to find any use for such libations or drink offerings at this table.

Gill: Exo 25:30

And thou shall set upon the table shewbread before me always. Which consisted of twelve cakes loaves, set in two rows upon the table, and stood there a whole week, and every sabbath were renewed; and when the old ones were took away, which were eaten by the priests, new ones were set, so that they were always before the Lord; and being continually before him, were called shewbread, or "bread of faces", being always before the face of God. This was a memorial of the goodness of God in daily providing bread for the people of Israel, and was presented to him as a thankful acknowledgment of it, and being the same they ate at their own tables; and this being eaten by the priests, was expressive of the communion between God and them, they being guests of his, and feeding on the same provisions. This shewbread may be considered either as typical of the church and people of God, who are all one bread, 1Co 10:17, these pure and unleavened cakes may denote their purity, simplicity, and sincerity, being without the leaven of malice and wickedness; the number twelve, the twelve tribes of Israel, the whole spiritual Israel of God; their being called shewbread, or bread of faces, the presentation of themselves to the Lord in public worship, and their being ever under the eye and care of God; their being set on the table, their standing in Christ, and security by him, who is the foundation of the apostles and prophets; and being set in rows, their order and harmony; being renewed every sabbath, the constancy of their worship, and the succession of them in all ages; the frankincense put on each row, the acceptance of their persons and services through the incense of Christ's mediation; the border round about them, the power of Christ around them to keep them from falling: or else as typical of Christ himself, of his being the food of believers, the bread of life: the shewbread of fine flour may fitly signify Christ, the finest of the wheat, the corn of heaven, the bread that comes from thence; its quantity, twelve cakes, the sufficiency of food with him, bread enough and to spare for the whole Israel of God; its continuance, the permanency of Christ as the food believers have always to feed upon; the frankincense on it, the gratefulness of Christ to such, to whom his flesh is meat indeed, and his blood drink indeed; and being set for priests, and only for them, may show that Christ is only food to such who are made priests to God: or this may be an emblem of the intercession of Christ, who is the Angel of God's presence, ever before him, and represents the whole Israel of God, for whom he intercedes; and his intercession is continual, he ever lives to make intercession for them, and that is always acceptable to God. The twelve loaves, Josephus ^a says, signify the year divided into so many months.

Gill: Exo 25:31

And thou shalt make a candlestick of pure gold,.... Another piece of household furniture, and an useful one, especially in a house where there are no windows, as there were none in the tabernacle, denoting the darkness of the legal dispensation, see 2Ki 4:10. This candlestick was set in the holy place, on the south side of it, opposite the shewbread table, Exo 26:35 and was typical of the church of God; so the candlesticks John had a vision of signify seven churches, Rev 1:13, the general use of which is, to hold forth light put into it, for it has none of itself, but what is put there by Christ: and this is not the light of nature and reason, nor the law of Moses, but the Gospel of Christ; which where it is set, gives light and dispels darkness; is useful to walk and work by; does not always burn alike, and will shine the brightest in the end of the world: this light is put into the candlestick by Christ the fountain of all light, and from whom all light is communicated, particularly the Gospel; and being put there, lost sinners are looked up by it, strayed ones are brought back, hypocrites are detected, and saints are enlightened, comforted, and refreshed: and this candlestick being made of "pure gold", may denote the worth and value of the church of God, and the members of it, their splendour, glory, and purity they have from Christ, and their duration; and thus the seven churches of Asia are compared to seven golden candlesticks, Rev 1:12, and under the form of a golden candlestick is the Gospel church set forth in Zec 4:2. Josephus ^b is of opinion the candlestick has some mystical meaning in it, it being of seventy parts, as he says, refers to the twelve signs of the Zodiac, through which the seven planets take their course, whom Milton ^c follows:

of beaten work shall the candlestick be made; not of gold melted, and poured into a mould, from whence it might take its form; but it was beaten with an hammer out of an entire mass of gold, and not the following parts made separately, and then joined:

his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same; not only of the same metal, but beaten out of the same mass and lump of gold; these are the several parts of the candlestick: the "shaft" is the trunk and body of the candlestick, which stood in the middle of it, and in which the several parts united; and may either be typical of Christ, who is principal and head of the church, and stands in the middle of it, and is the cement of the several parts of it, and is but one, the one head, Mediator and Saviour; or else the church universal, of which particular ones are parts: its "branches" may either signify the several members of churches, who are in Christ as branches, and hold forth the word of light; or else minister, of the Gospel, who have their commission and gifts from him, and are held by him as stars in his right hand; or else particular churches, which are branches of the church universal: its "bowls", which were to hold oil for the lamps, may denote men of capacity in the churches, full of the gifts and graces of the Spirit, able to teach others also: and the "knops" and "flowers" were for decoration, and may signify the graces of the Spirit, with which private members and believers are adorned; or the gifts of the Spirit with which the ministers of the word are furnished, and appear beautiful, publishing the glad tidings of salvation by Christ.

Gill: Exo 25:32

And six branches shall come out of the sides of it,.... Out of the trunk or shaft, being beaten out of it:

three branches of the candlestick out of one side, and three branches of the candlestick out of the other side; Jarchi takes what we render the "shaft" to be the lower part of the candlestick, from whence three feet went out below; and the "branch" or "cane", for it is in the singular number in the preceding verse, he takes to be the middle branch or trunk, that went up from the middle of the foot upwards, and upon it was the middle lamp, in the form of a censer, to pour oil into the midst of it; and the six branches went out from the sides of that, here and there drawn obliquely, and went up to the height of the candlestick, which is the middle branch or cane; and they went up from the midst of that middle cane, one above another, the lowermost long, and that above it shorter than that, and the uppermost shorter than that; for the height of the tops of them were equal to the height of the middle cane, that is, the seventh, from whence the six went out.

Gill: Exo 25:33

Three bowls made like unto almonds, with a knop and a flower in one branch,.... There were three bowls or cups in the form of almond nuts to each branch, which were either to hold oil for the lamps, as before observed, or, as others think, to catch the snuff which fell from them; and there were a "knop", which, according to the signification of the word, was in the form of a pomegranate, and a flower, which the Targum of Jonathan renders a lily; and they are both in Scripture emblems of the saints endowed with the gifts and graces of the Spirit:

and three bowls made like almonds in the other branch; on the other side of the candlestick, opposite to the former:

so in the six branches that come out of the candlestick; there were the same number of bowls, with a knop and a flower in the rest of the branches, as in those mentioned.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 25:1

¹ sn Now begin the detailed instructions for constructing the tabernacle of Yahweh, with all its furnishings. The first paragraph introduces the issue of the heavenly pattern for the construction, calls for the people to make willing offerings (vv. 2-7), and explains the purpose for these offerings (vv. 8-9). The message here is that God calls his people to offer of their substance willingly so that his sanctuary may be made.

NET Notes: Exo 25:2

¹ tn The verb is וְיִקְחוּ (vÿyiqkhu), the Qal imperfect or jussive with vav; after the imperative “speak” this verb indicates the purpose or result: “speak…that they may take” and continues with the force of a command.

² tn The “offering” (תְּרוּמָה, tÿrumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of “heave-offering” derives from the idea of “elevation,” a root meaning “to be high” lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of “heave-offering” by relating the root to the Hiphil form of that root, herim, “to lift” or “take off.” He suggests the noun means “what is taken off” from a larger mass and so designated for sacred purposes. The LXX has “something taken off.”

³ tn The verb יִדְּבֶנּוּ (yiddÿvennu) is related to the word for the “freewill offering” (נְדָבָה, nÿdavah). The verb is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17).

⁴ tn The pronoun is plural.

NET Notes: Exo 25:3

¹ tn The pronoun is plural.

NET Notes: Exo 25:4

¹ sn The blue refers to dye made from shellfish. It has a dark blue or purple-blue, almost violet color. No significance for the color is attached.

² sn Likewise this color dye was imported from Phoenicia, where it was harvested from the shellfish or snail. It is a deep purple-red color.

³ sn This color is made from the eggs and bodies of the worm coccus ilicus, which is found with the holly plant – so Heb “worm of brilliance.” The powder made from the dried maggots produces a bright red-yellow color (W. C. Kaiser, Jr., “Exodus,” EBC 2:452). B. Jacob takes the view that these are not simply colors that are being introduced here, but fabrics dyed with these colors (Exodus, 765). At any rate, the sequence would then be metals, fabrics, and leathers (v. 5).

⁴ sn This is generally viewed as a fine Egyptian linen that had many more delicate strands than ordinary linen.

⁵ sn Goat’s hair was spun into yarn (35:26) and used to make the material for the first tent over the dwelling. It is ideal for tenting, since it is loosely woven and allows breezes to pass through, but with rain the fibers expand and prevent water from seeping through.

NET Notes: Exo 25:5

¹ sn W. C. Kaiser compares this to morocco leather (“Exodus,” EBC 2:453); it was skin that had all the wool removed and then was prepared as leather and dyed red. N. M. Sarna, on the other hand, comments, “The technique of leather production is never described [in ancient Hebrew texts]. Hence, it is unclear whether Hebrew me’oddamim (מְאָדָּמִים), literally ‘made red,’ refers to the tanning or dyeing process” (Exodus [JPSTC], 157).

² tn The meaning of the word תְּחָשִׁים (tÿkhashim) is debated. The Arabic tuhas or duhas is a dolphin, and so some think a sea animal is meant – something like a dolphin or porpoise (cf. NASB; ASV “sealskins”; NIV “hides of sea cows”). Porpoises are common in the Red Sea; their skins are used for clothing by the bedouin. The word has also been connected to an Egyptian word for “leather” (ths); see S. R. Driver, Exodus, 265. Some variation of this is followed by NRSV (“fine leather”) and NLT (“fine goatskin leather”). Another suggestion connects this word to an Akkadian one that describes a precious stone that is yellow or ornge and also leather died with the color of this stone (N. M. Sarna, Exodus [JPSTC], 157-58).

³ sn The wood of the acacia is darker and harder than oak, and so very durable.

NET Notes: Exo 25:8

¹ tn The verb is a perfect with vav (ו) consecutive; it follows in the sequence initiated by the imperative in v. 2 and continues with the force of a command.

² tn The word here is מִקְדּשׁ (miqdash), “a sanctuary” or “holy place”; cf. NLT “sacred residence.” The purpose of building it is to enable Yahweh to reside (וְשָׁכַנְתִּי, vÿshakhanti) in their midst. U. Cassuto reminds the reader that God did not need a place to dwell, but the Israelites needed a dwelling place for him, so that they would look to it and be reminded that he was in their midst (Exodus, 327).

NET Notes: Exo 25:9

¹ tn The pronoun is singular.

² sn The expression “the pattern of the tabernacle” (תַּבְנִית הַמִּשְׁכָּן, tavnit hammiskan) has been the source of much inquiry. The word rendered “pattern” is related to the verb “to build”; it suggests a model. S. R. Driver notes that in ancient literature there is the account of Gudea receiving in a dream a complete model of a temple he was to erect (Exodus, 267). In this passage Moses is being shown something on the mountain that should be the pattern of the earthly sanctuary. The most plausible explanation of what he was shown comes from a correlation with comments in the Letter to the Hebrews and the book of Revelation, which describe the heavenly sanctuary as the true sanctuary, and the earthly as the copy or shadow. One could say that Moses was allowed to see what John saw on the island of Patmos, a vision of the heavenly sanctuary. That still might not explain what it was, but it would mean he saw a revelation of the true tent, and that would imply that he learned of the spiritual and eternal significance of all of it. The fact that Israel’s sanctuary resembled those of other cultures does not nullify this act of revelation; rather, it raises the question of where the other nations got their ideas if it was not made known early in human history. One can conclude that in the beginning there was much more revealed to the parents in the garden than Scripture tells about (Cain and Abel did know how to make sacrifices before Leviticus legislated it). Likewise, one cannot but guess at the influence of the fallen Satan and his angels in the world of pagan religion. Whatever the source, at Sinai God shows the true, and instructs that it all be done without the pagan corruptions and additions. U. Cassuto notes that the existence of these ancient parallels shows that the section on the tabernacle need not be dated in the second temple period, but fits the earlier period well (Exodus, 324).

³ tn The pronoun is plural.

⁴ sn Among the many helpful studies on the tabernacle, include S. M. Fish, “And They Shall Build Me a Sanctuary,” Gratz College of Jewish Studies 2 (1973): 43-59; I. Hart, “Preaching on the Account of the Tabernacle,” EvQ 54 (1982): 111-16; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; S. McEvenue, “The Style of Building Instructions,” Sem 4 (1974): 1-9; M. Ben-Uri, “The Mosaic Building Code,” Creation Research Society Quarterly 19 (1982): 36-39.

NET Notes: Exo 25:10

¹ sn This section begins with the ark, the most sacred and important object of Israel’s worship. Verses 10-15 provide the instructions for it, v. 16 has the placement of the Law in it, vv. 17-21 cover the mercy lid, and v. 22 the meeting above it. The point of this item in the tabernacle is to underscore the focus: the covenant people must always have God’s holy standard before them as they draw near to worship. A study of this would focus on God’s nature (he is a God of order, precision, and perfection), on the usefulness of this item for worship, and on the typology intended.

² tn The word “ark” has long been used by English translations to render אָרוֹן (’aron), the word used for the wooden “box,” or “chest,” made by Noah in which to escape the flood and by the Israelites to furnish the tabernacle.

³ tn The size is two and a half cubits long, a cubit and a half wide, and a cubit and a half high. The size in feet and inches is estimated on the assumption that the cubit is 18 inches (see S. R. Driver, Exodus, 267).

NET Notes: Exo 25:11

¹ tn The verbs throughout here are perfect tenses with the vav (ו) consecutives. They are equal to the imperfect tense of instruction and/or injunction.

² tn Here the verb is an imperfect tense; for the perfect sequence to work the verb would have to be at the front of the clause.

³ tn The word זֵר (zer) is used only in Exodus and seems to describe something on the order of a crown molding, an ornamental border running at the top of the chest on all four sides. There is no indication of its appearance or function.

NET Notes: Exo 25:16

¹ sn The “testimony” is the Decalogue (Exod 24:12; 31:18; Deut 4:13; 9:9; 1 Kgs 8:9); the word identifies it as the witness or affirmation of God’s commandments belonging to his covenant with Israel. It expressed God’s will and man’s duty. In other cultures important documents were put at the feet of the gods in the temples.

NET Notes: Exo 25:17

¹ tn The noun is כַּפֹּרֶת (kapporet), translated “atonement lid” or “atonement plate.” The traditional translation “mercy-seat” (so KJV, ASV, NASB, NRSV) came from Tyndale in 1530 and was also used by Luther in 1523. The noun is formed from the word “to make atonement.” The item that the Israelites should make would be more than just a lid for the ark. It would be the place where atonement was signified. The translation of “covering” is probably incorrect, for it derives from a rare use of the verb, if the same verb at all (the evidence shows “cover” is from another root with the same letters as this). The value of this place was that Yahweh sat enthroned above it, and so the ark essentially was the “footstool.” Blood was applied to the lid of the box, for that was the place of atonement (see S. R. Driver, Exodus, 269-270).

² tn After verbs of making or producing, the accusative (like “gold” here) may be used to express the material from which something is made (see GKC 371 §117.hh).

NET Notes: Exo 25:18

¹ tn The evidence suggests that the cherubim were composite angelic creatures that always indicated the nearness of God. So here images of them were to be crafted and put on each end of the ark of the covenant to signify that they were there. Ezekiel 1 describes four cherubim as each having human faces, four wings, and parts of different animals for their bodies. Traditions of them appear in the other cultures as well. They serve to guard the holy places and to bear the throne of God. Here they were to be beaten out as part of the lid.

NET Notes: Exo 25:19

¹ tn The text now shifts to use an imperative with the vav (ו) conjunction.

² tn The use of זֶה (zeh) repeated here expresses the reciprocal ideas of “the one” and “the other” (see R. J. Williams, Hebrew Syntax, 26, §132).

³ sn The angels were to form one piece with the lid and not be separated. This could be translated “of one piece with” the lid, but it is likely the angels were simply fastened to it permanently.

NET Notes: Exo 25:20

¹ tn The verb means “overshadowing, screening” in the sense of guarding (see 1 Kgs 8:7; 1 Chr 28:18; see also the account in Gen 3:24). The cherubim then signify two things here: by their outstretched wings they form the throne of God who sits above the ark (with the Law under his feet), and by their overshadowing and guarding they signify this as the place of atonement where people must find propitiation to commune with God. Until then they are barred from his presence. See U. Cassuto, Exodus, 330-35.

² tn Heb “their faces a man to his brother.”

³ tn Heb “the faces of the cherubim will be” (“the cherubim” was moved to the preceding clause for smoother English).

NET Notes: Exo 25:22

¹ sn Here then is the main point of the ark of the covenant, and the main point of all worship – meeting with God through atonement. The text makes it clear that here God would meet with Moses (“you” is singular) and then he would speak to the people – he is the mediator of the covenant. S. R. Driver (Exodus, 272) makes the point that the verb here is not the word that means “to meet by chance” (as in Exod 3:18), but “to meet” by appointment for a purpose (וְנוֹעַדְתִּי, vÿno’adti). The parallel in the NT is Jesus Christ and his work. The theology is that the Law condemns people as guilty of sin, but the sacrifice of Christ makes atonement. So he is the “place of propitiation (Rom 3:25) who gains communion with the Father for sinners. A major point that could be made from this section is this: At the center of worship must be the atoning work of Christ – a perpetual reminder of God’s righteous standard (the testimony in the ark) and God’s gracious provision (the atonement lid).

² tn The verb is placed here in the text: “and I will speak”; it has been moved in this translation to be closer to the direct object clause.

NET Notes: Exo 25:23

¹ sn The Table of the Bread of the Presence (Tyndale’s translation, “Shewbread,” was used in KJV and influenced ASV, NAB) was to be a standing acknowledgment that Yahweh was the giver of daily bread. It was called the “presence-bread” because it was set out in his presence. The theology of this is that God provides, and the practice of this is that the people must provide for constant thanks. So if the ark speaks of communion through atonement, the table speaks of dedicatory gratitude.

NET Notes: Exo 25:24

¹ tn “Gold” is an adverbial accusative of material.

NET Notes: Exo 25:25

¹ sn There is some debate as to the meaning of מִסְגֶּרֶת (misgeret). This does not seem to be a natural part of the table and its legs. The drawing on the Arch of Titus shows two cross-stays in the space between the legs, about halfway up. It might have been nearer the top, but the drawing of the table of presence-bread from the arch shows it half-way up. This frame was then decorated with the molding as well.

NET Notes: Exo 25:26

¹ tn Heb “give.”

² tn Heb “which [are] to four of its feet.”

NET Notes: Exo 25:27

¹ tn Heb “houses”; NAB, NASB “holders.”

NET Notes: Exo 25:28

¹ tn The verb is a Niphal perfect with vav consecutive, showing here the intended result: “so that [the table] might be lifted up [by them].” The noun “the table” is introduced by what looks like the sign of the accusative, but here it serves to introduce or emphasize the nominative (see GKC 365 §117.i).

NET Notes: Exo 25:29

¹ tn Or “a deep gold dish.” The four nouns in this list are items associated with the table and its use.

² tn Or “cups” (NAB, TEV).

³ tn The expression “for pouring out offerings” represents Hebrew אֲשֶׁר יֻסַּךְ בָּהֵן (’asher yussakh bahen). This literally says, “which it may be poured out with them,” or “with which [libations] may be poured out.”

NET Notes: Exo 25:30

¹ sn The name basically means that the bread is to be set out in the presence of Yahweh. The custom of presenting bread on a table as a thank offering is common in other cultures as well. The bread here would be placed on the table as a symbol of the divine provision for the twelve tribes – continually, because they were to express their thanksgiving continually. Priests could eat the bread after certain times. Fresh bread would be put there regularly.

NET Notes: Exo 25:31

¹ sn Clearly the point here is to provide light in the tent for access to God. He provided for his worshipers a light for the way to God, but he also wanted them to provide oil for the lamp to ensure that the light would not go out. Verses 31-36 describe the piece. It was essentially one central shaft, with three branches on either side turned out and upward. The stem and the branches were ornamented every so often with gold that was formed into the shape of the calyx and corolla of the almond flower. On top of the central shaft and the six branches were the lamps.

² tn The word is מְנֹרָה (mÿnorah) – here in construct to a following genitive of material. The main piece was one lampstand, but there were seven lamps on the shaft and its branches. See E. Goodenough, “The Menorah among the Jews of the Roman World,” HUCA 23 (1950/51): 449-92.

³ sn U. Cassuto (Exodus, 342-44) says that the description “the cups, knobs and flowers” is explained in vv. 32-36 as three decorations in the form of a cup, shaped like an almond blossom, to be made on one branch. Every cup will have two parts, (a) a knob, that is, the receptacle at the base of the blossom, and (b) a flower, which is called the corolla, so that each lamp rests on top of a flower.

⁴ tn Heb “will be from/of it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.

NET Notes: Exo 25:32

¹ tn Heb “from the sides of it.”

² tn Heb “from the second side.”

NET Notes: Exo 25:33

¹ tn The text uses “one” again; “the one…the one” means “the one…and the next” in the distributive sense.

² tn Heb “thus.”

Geneva Bible: Exo 25:2

^{( a )} Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering.

^{( a )} After the moral and judicial law he gives them the ceremonial law that nothing should be left to man's invention.

Geneva Bible: Exo 25:3

And this [is] the offering which ye shall ^{( b )} take of them; gold, and silver, and brass,

^{( b )} For the building and use of the tabernacle.

Geneva Bible: Exo 25:5

And rams' skins dyed red, and badgers' skins, and ^{( c )} shittim wood,

^{( c )} Which is thought to be a kindred of Cedar, which will not rot.

Geneva Bible: Exo 25:6

Oil for the light, spices for ^{( d )} anointing oil, and for sweet incense,

^{( d )} Ordained for the priest.

Geneva Bible: Exo 25:8

And let them make me a ^{( e )} sanctuary; that I may dwell among them.

^{( e )} A place both to offer sacrifice, and to hear the law.

Geneva Bible: Exo 25:16

And thou shalt put into the ark the ^{( f )} testimony which I shall give thee.

^{( f )} The stone tables, the rod of Aaron and manna which were a testimony of God's presence.

Geneva Bible: Exo 25:17

And thou shalt make a ^{( g )} mercy seat [of] pure gold: two cubits and a half [shall be] the length thereof, and a cubit and a half the breadth thereof.

^{( g )} There God appeared mercifully to them: and this was a figure of Christ.

Geneva Bible: Exo 25:29

And thou shalt make the ^{( h )} dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: [of] pure gold shalt thou make them.

^{( h )} To set the bread upon.

Geneva Bible: Exo 25:31

And thou shalt make a candlestick [of] pure gold: [of] beaten ^{( i )} work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same.

^{( i )} It shall not be molten, but beaten out of the lump of gold with the hammer.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 25:1-40

1 What the Israelites were to offer for the formation of the tabernacle.

10 The form of the ark.

17 The mercy seat, with the cherubims.

23 The table of shew bread, with the furniture thereof.

31 The golden candlestick, with the instruments thereof.

Maclaren: Exo 25:30

Exodus 25:30

I suspect that to many readers the term shew-bread' conveys little more meaning than if the Hebrew words had been lifted over into our version. The original expression, literally rendered, is bread of the face'; or, as the Revised Version has it in the margin, presence bread,' and the meaning of that singular designation is paraphrased and explained in my text: Thou shalt set upon the table, bread of the presence before Me always.' It was bread, then, which was laid in the presence of God. The directions with regard to it may be very briefly stated. Every Sabbath the priests laid upon the table which stood on one side of the Altar of Incense, in the Inner Court, two piles of loaves, on each of which piles was' placed a pan of incense. They lay there for a week, being replaced by fresh ones on the coming Sabbath.

The Altar of Incense in the middle symbolized the thought that the priestly life, which was the life of the nation, and is the life of the Christian both individually and collective]y, is to be centrally and essentially a life of prayer. On one side of it stood the great golden lamp which, in like manner, declared that the activities of the priestly life, which was the life of Israel, and is the life of the Christian individually and collectively, is to be, in its manward aspect, a light for the world. On the other side of the Altar of Incense stood this table with its loaves. What does it say about the life of the priest, the Church, and the individual Christian? That is the question that I wish to try to answer here; and in doing so let me first ask you to look at the thing itself, and then to consider its connection with the other two articles in connection with which it made a threefold oneness.

I. Let Me Deal With This Singular Provision Of The Ancient Ritual By Itself Alone.

Bread is a product at once of God's gift and of man's work. In the former aspect, He leaves not Himself without witness, in that,' in the yearly miracle of the harvest, He gives us bread from Heaven, and fruitful seasons, filling our hearts with food and gladness'; in the latter, considered as a product of man's activity, agriculture is, if not the first, at all events in settled communities the prime, form of human industry. The farmer and the baker begin the series of man's industries. So that these loaves were fitly taken as representatives of all kinds of human industry and their products, and as such were consecrated to God. That is the broad significance of this institution, which, as we shall have to see, links itself with the other two conceptions of the priestly life in its Godward and in its manward aspect. Now the first thing that is suggested, therefore, is the plain obligation, which is also a blessed privilege, for all men who are priests of God by faith in, and union with, the great High Priest, that they lay all their activities as an offering before God. The loaves in their very place on that table, right in front of the veil that parted the Inner Court from the inmost of all, where the Shekinah shone, and the Cherubim bowed in worship, tell us that in some sense they, too, were an offering, and that the table was an altar. Their sacrificial character is emphasized by the fact that upon the top of each of the piles there was laid a pan of incense.

So, then, the whole was an offering of Israel's activities and its results to God. And we, Christian men and women, have to make an offering of all our active life, and all its products. That thought opens up many considerations, one or two of which I ask leave to touch briefly. First, then, if my active life is to be an offering to God, that means that I am to surrender myself. And that surrender means three things: first, that in all my daily work I am to set Him before me as my end; second, that in all my daily work I am to set Him before me as my law; third, that in all my daily work I am to set Him before me as my power. As for the first, whatever a man does for any motive other, and with any end less, than God and His Glory, that act, beautiful as it may be in other respects, loses its supreme beauty, and falls short of perfect nobleness, just in the measure in which other motives, or other ends, than this supreme one, are permitted to dominate it. I do not contend for such an impossible suppression of myself as that my own blessedness and the like shall be in no manner my end, but I do maintain this, that in good old language, Man's chief end is to glorify God,' and that anything which I do, unless it is motived by this regard to Him as its chief end,' loses its noblest consecration, and is degraded from its loftiest beauty. The Altar sanctifies, and not only sanctifies but ennobles, the gift. That which has in it the taint of self-regard so pronouncedly and dominantly as that God is shut out, is like some vegetation down in low levels at the bottom of a vale, which never has the sun to shine upon it. But let it rise as some tree above the brushwood until its topmost branches are in the light, and then it is glorified. To live to self is ignoble and mean; to live for others is higher and nobler. But highest and noblest of all is to offer the loaves to God, and to make Him the end of all our activities.

Again, there is another consideration, bearing on another region in which the assertive self is only too apt to spoil all work. And that is, that if our activities are offerings to God, this means that His supreme Will is to be our law, and that we obey His commands and accept His appointments in quiet submission. The tranquillity of heart, the accumulation of power, which come to men when they, from the depths, say, Not my will but Thine be done'; Speak, Lord! for Thy servant heareth,' cannot be too highly stated. There is no such charm to make life quiet and strong as the submission of the will to God's providence's, and the swift obedience of the will to God's commandments. And whilst to make self my end mars what else is beautiful, making self my law mars it even more.

Further, we offer our activities to God when we fall back upon Him as our one power, and say, Perfect Thy strength in my weakness.' He that goes out into the world to do his daily work, of whatsoever sort it is--you in your little sphere, or I in mine--in dependence upon himself, is sure to be defeated. He that says we have no strength against this great multitude that cometh against us, but our eyes are unto Thee,' will, sooner or later, be able to go back with joy, and say, the Lord hath done great things for us, whereof we are glad.' The man that goes into the fight like that foolish prime minister of France under the Empire, with a light heart,' will very soon find his Sedan, and have shamefully to surrender. Brethren, these three things, making God the end of my work; making God's will the law of my work; making God's strength the power of my work; these are the ways by which we, too, can bring our little pile of barley bread, and lay it upon that table.

Again, this consecration of life's activities is to be carried out by treating their products, as well as themselves, as offerings to God. The loaves were the results of human activity. They were also the products of divine gifts elaborated by human effort. And both things are true about all the bread that you and I have been able to make for the satisfaction of our desires, or the sustenance of our strength--it comes ultimately from the gift of God. In regard to this consecration of the product of our activities, as well as of our activities themselves, I have but two words to offer, and the one is, let us see to it that we consecrate our enjoyment of God's gifts by bringing that enjoyment, as well as the activities which He has blessed to produce it, into His presence. That table bore the symbols of the grateful recognition of God's mercies by the people. And when our hearts are glad, and our bosom's lord sits lightly on his throne,' we have special need to take care that our joy be not godless, nor our enjoyment of His gifts be without reference to Himself. Ah,' you say,' that is a threadbare commonplace.' Yes, it is, dear friends; it is a commonplace just because it is needful at every turn, if we are to make our lives what they ought to be.

Hay I say another thing? and that is, that the loaves that were laid within the Sanctuary were not intended to be separated from the others that were eaten in the tents, nor were they meant to be a kind of purchasing of an indulgence, or of a right, by surrendering a little, to the godless and selfish enjoyment of the rest of the batch, or of the rest of the harvest. Let us apply that to our money, which is one of the products of our activities; and not fancy, as a great many people do, that what we give as a subscription to some benevolent or religious institution buys for us the right to spend all the rest selfishly. That is another commonplace, very threadbare and very feeble, when we speak it, but with claws and teeth in it that will lay hold of us, when we try to put it in practice. The enjoyments and the products of our daily activities are to be offered to God.

Still further, this table with its burden has suggestions that as Christians we are bound to bring all our work to Him for His judgment upon it. The loaves were laid right in front of the veil, behind which blazed the light of His presence. And that meant that they were laid before those pure eyes and perfect judgment of all-judging' God. Whether we bring our activities there or no, of course in a very real and solemn sense they are there. But what I desire to insist upon now is how important, for the nobleness and purity of our daily lives, it is that we should be in the continual habit of realizing to ourselves the thought that whatever we do, we do before His Face. The Roman Catholics talk about the practice of the presence of God.' One does not like the phrase, but all true religion will practice what is meant by it. And for us it should be as joyous to think, Thou God seest me,' as it is for a child to play or work with a quiet heart, because it knows that its mother is sitting somewhere not very far off and watching that no harm comes to it. That thought of being in His presence would be for us a tonic, and a test. How it would pull us up in many a meanness, and keep our feet from wandering into many forbidden ways, if there came like a blaze of light into our hearts the thought: Thou God seest me!' There are many of our activities, I am afraid, which we should not like to put down on that table. Can you think of any in your lives that you would be rather ashamed to lay there, and say to Him, Judge Thou this'? Then do not do it. That is a brief, but a very stringent, easily applied, and satisfactory test of a great many doubtful things. If you cannot take them into the Inner Court, and lay them down there, and say,' Look, Lord! this is my baking,' be sure that they are made, not of wholesome flour, but of poisoned grain, and that there is death in them.

Further, this table, with its homely burden of twelve poor loaves, may suggest to us how the simplest, smallest, most secular of our activities is a fit offering to Him. The loaves were not out of place amidst the sanctities of the spot, nor did they seem to be incongruous with the golden altar and the golden lampstand, and yet they were but twelve loaves. The poorest of our works is fit to be carried within the shrine, and laid upon His altar. We may be sure that He delights even in the meanest and humblest of them, if only we take them to Him and say: All things come of Thee, and of Thine own have we given Thee.' Ah! there are a great many strange things in Christ's treasury. Mothers will hoard up trifles that belonged to their children, which everybody else thinks worthless. Jesus Christ has in His storehouse a cup of cold water,' the widows' mites, and many another thing that the world counts of no value, and He recognizes as precious. There is an old story about some great emperor making a progress through his dominions, where he had been receiving precious gifts from cities and nobles, and as the gay cortege was passing a poor cottage, the peasant-owner came out with a coarse earthenware cup filled with spring water in his hand, and offered it to his overlord as the only gift that he could give. The king accepted it, and ennobled him on the spot. Take your barley loaves to Christ, and He will lay them up in His storehouse.

II. This Table Of Shew-Bread.

Now I need only say a word or two about the other aspect of this table of shew-bread, taken with the other two articles in conjunction with which it formed a unity.

The lamp and the table go together. They are both offshoots from the altar in the middle. That is to say, your lives will not shine before men unless your activities are offered to God. The smallest taint of making self your end, your law, or your strength, mingling with your lives, and manifest in their actions, will dim the light which shines from them, and men will be very quick to find out and say, He calls himself a Christian; but he lives for himself.' Neither the light, which is the radiance of a Christian life manwards, can be sustained without the offering of the life in its depths to God, nor can the activities of the life be acceptably offered to Him, unless the man that offers them lets his light shine before men.' The lamp and the table must go together.

The lamp and the table must together be offshoots from the altar. If there be not in the center of the life aspiration after Him in the depths of the heart, communion with Him in the silent places of the soul, then there will be little brightness in the life to ray out amongst men, and there will be little consecration of the activities to be laid before God. The reason why the manifold bustle and busy-ness of the Christian Church to-day sows so much and reaps so little, lies mainly here, that they have forgotten to a large extent how the altar in the center must give the oil for the lamp to shine, and the grain to be made into the loaves. And, on the other hand, the altar in the middle needs both its flanking accompaniments. For the Christian life is to be no life of cloistered devotion and heavenward aspiration only or mainly, but is to manifest its still devotion and its heavenward aspiration by the consecration of its activities to God, and the raying of them out into a darkened world. The service of man is the service of God, for lamp and table are offshoots of the altar. But the service of God is the basis of the best service of man, for the altar stands between the lamp and the table.

So, brethren, let us blend these three aspects into a unity, the Altar, the Lamp, the Table, and so shall we minister aright, and men will call us the priests of the Most High God,' till we pass within the veil where, better than the best of us here can do, we shall be able to unite still communion and active service, and shine as the sun in the Kingdom of our Father. His servants shall serve Him' with priestly ministrations, and shall see His face, and His name shall be in their foreheads.'

Maclaren: Exo 25:31

Exodus 25:31

If we could have followed the Jewish priest as he passed in his daily ministrations into the Inner Court, we should have seen that he first piled the incense on the altar which stood in its center, and then turned to trim the lamps of the golden candlestick which flanked it on one side. Of course it was not a candlestick, as our versions misleadingly render the word. That was an article of furniture unknown in those days. It was a lampstand; from a central upright stem branched off on either side three arms decorated with what the Book calls beaten work,' and what we in modern jewelers' technicality call reousse work, each of which bore on its top, like a flower on its stalk, a shallow cup filled with oil, in which a wick floated. There were thus seven lamps in all, including that on the central stem. The material was costly, the work adorning it was artistic, the oil with which it was fed was carefully prepared, the number of its lamps expressed perfection, it was daily trimmed by the priest, and there, all through the night, it burned, the one spot of light in a dark desert.

Now, this Inner Court of the Tabernacle or Temple was intended, with its furniture, to be symbolical of the life of Israel, the priestly nation. The Altar of Incense, which was the main article of ecclesiastical equipment there, and stood in the central place, represented the life of Israel in its Godward aspect, as being a life of continual devotion. The Candlestick on the one hand, and the Table of Shew-bread on the other, were likewise symbolical of other aspects of that same life. I have to deal now with the meaning and lessons of this golden lampstand, and it teaches us--

I. The Office Manwards Of The Church And Of The Individual Christian.

Let me just for a moment recall the various instances in which this symbol reappears in Scripture. We have, in the vision of the prophet who sustained and animated the spirits of Israel in their Restoration, the repetition of the emblem, in the great golden candlestick which Zechariah saw, fed by two olive trees,' one on either side of it; and in the last book of Scripture we have that most significant and lovely variation of it, the reappearance, not of the one golden candlestick or lampstand, but of seven. The formal unity is at an end, but the seven constitute a better, more vital unity, because Christ is in the midst. We may learn the lesson that the Christian conception of the oneness of the Church towers above the Jewish conception of the oneness of Israel by all the difference that there is between a mere mechanical, external unity, and a vital oneness--because all are partakers of the one Christ. I may recall, also, how our Lord, in that great program of the Kingdom which Matthew has gathered together in what we call the Sermon on the Mount,' immediately after the Beatitudes, goes on to speak of the office of His people under the two metaphors of the salt of the earth' and the light of the world,' and immediately connects with the latter of the two a reference to a lamp lit and set upon its stand; and clinches the whole by the exhortation, Let your light so shine before men that they may see your good works, and glorify your Father which is in Heaven.'

A remarkable and beautiful variation of that exhortation is found in one of the Apostolic writings when Paul, instead of saying, Ye are the light of the world,' says, Shin. as lights in the world,' and so gives u, the individual, as well as the collective and ecclesiastical, aspect of these great functions. That is a hint that is very much needed. Christian people are quite willing to admit that the Church, the abstraction, the generalization, is the light of the world.' But they are woefully apt to slip their own necks out from under the yoke of the obligation, and to forget that the collective light is only the product of the millions of individual lights rushing together--just as in some gas-lights you have a whole series of minute punctures, each of which gives out its own little jet of radiance, and all run together into one brilliant circle. So do not let us escape the personal pressure of this office, or lay it all on the broad shoulders of that generalized abstraction the Church.' But, since the collective light is but the product of the individual small shinings, let us take the two lessons: first, contribute our part to the general luster; second, be content with having our part lost in the general light.

But now let me turn for a little while to the more specific meaning of this symbol. The life which, by the central position of the Altar of Incense, was symbolized as being centrally, essentially in its depths and primarily, a life of habitual devotion and communion with God, in its manward aspect is a life that shines to give the light of the knowledge of the glory of God in the face of Jesus Christ.' That is the solemn obligation, the ideal function, of the Christian Church and of each individual who professes to belong to it. Now, if you recur to our Lord's own application of this metaphor, to which I have already referred, you will see that the first and foremost way by which Christian communities and individuals discharge this function is by conduct. Let your light so shine before men '--that they may hear your eloquent proclamation of the Gospel? No! Let your light so shine before men'--that you may convince the gainsayers by argument, or move the hard-hearted by appeals and exhortations; that you may preach and talk? No! That they may see your good works, and glorify your Father which is in Heaven.' We may say of the Christian community, and of the Christian individual, with all reverence, what the Scripture in an infinitely deeper and more sacred sense says of Jesus Christ Himself, the life was the light.' It is conduct, whereby most effectually, most universally, and with the least risk of rousing antagonism and hostile feelings, Christian people may shine as lights in the world.' For we all know how the inconsistencies of a Christian man block the path of the Gospel far more than a hundred sermons or talks further it. We all know how there are people, plenty of them, who, however illogically yet most naturally, compare our lives in their daily action with our professed beliefs, and, saying to themselves, I do not see that there is much difference between them and me,' draw the conclusion that it matters very little whether a man is a Christian or not, seeing that the conduct of the men who profess to be so is little more radiant, bright with purity and knowledge and joy, than is the conduct of others. Dear brethren, you can do far more to help or hinder the spread of Christ's Kingdom by the way in which you do common things, side by side with men who are not partakers of the like precious faith' with yourselves, than I or my fellow-preachers can do by all our words. It is all very well to lecture about the efficiency of a machine; let us see it at work, and that will convince people. We preach; but you preach far more eloquently, and far more effectively, by your lives. In all labor,' says the Book of Proverbs, there is profit'--which we may divert from its original meaning to signify that in all Christian living there is force to attract--but the talk of the lips tendeth only to poverty.' Oh! if the Christian men and women of England would live their Christianity, they would do more to convert the unconverted, and to draw in the outcasts, than all of us preachers can do. From you,' said the Apostle once to a church very young, and just rescued from the evils of heathenism--from you sounded out,' as if blown from a trumpet, the Word of the Lord, so that we need not to speak anything.' Live the life, and thereby you diffuse the light.

Nor need we forget that this most potent of all weapons is one that can be wielded by all Christian people. Our gifts differ. Some of us cannot speak for Jesus; some of us who think we can had often better hold our tongues. But we can all live like and for Him. And this most potent and universally diffused possibility is also the weapon that can be wielded with least risk of failure. There is a certain assumption, which it is often difficult to swallow, in a Christian man's addressing another on the understanding that he, the speaker, possesses something which the other lacks. By words we may often repel, and often find that the ears that we seek to enter with our message close themselves against us and are unwilling to hear. But there is no chance of offending anybody, or of repelling anybody, by living Christlike. We can all do that, and it is the largest contribution that any of us can make to the collective light which shines out from the Christian Church.

But, brethren, we have to remember that there are dangers attending the life that reveals its hidden principles as being faith in Christ and obedience to Him. Did you ever notice how, in the Sermon on the Mount, there are two sets of precepts which seem diametrically opposite to one another? There is a whole series of illustrations of the one commandment, Take heed that ye do not your righteousness before men, to be seen of them,' and then there is the precept, Let your light so shine before men that they may see your good works.' So that whilst, on the one hand, there is to be the manifestation in daily conduct of the inner principles that animate us, on the other hand, if there comes in the least taint or trace of ostentation, everything is spoiled, and the light is darkness. The light of the sun makes all things visible and hides itself. We do not see the sunbeams, but we see what the sunbeams illuminate. It is the coarser kinds of light which are themselves separately visible, and they are so only because they have not power enough to make everything around them as brilliant as they themselves are. So our light is to be silent, our light is--if I might use such a phrase--to hide itself in a glorious privacy,' whilst it enables men to see, even through our imperfect ministration, the face of our Father in Heaven.

But let me remind you that the same variation by Paul of our Lord's words to which I have already referred as bringing out the difference between the collective and the individual function, also brings out another difference; for Paul says, Ye shine as lights in the world, holding forth the word of life.' He slightly varies the metaphor. We are no longer regarded as being ourselves illuminants, but simply as being the stands on which the light is placed. And that means that whilst the witness by life is the mightiest, the most universally possible, and the least likely to offend, there must also be, as occasion shall serve, without cowardice, without shamefaced reticence, the proclamation of the great Gospel which has made us lights in the world.' And that is a function which every Christian man can discharge too, though I have just been saying that they cannot all preach and speak; for every Christian soul has some other soul to whom its word comes with a force that none other can have.

So the one office that is set forth here is the old familiar one, the obligation of which is fully recognized by us all, and pitifully ill-discharged by any of us, to shine by our daily life, and to shine by the actual communication by speech of the Name that is above every name.' That is the ideal; alas for the reality! Ye are the light of the world.' What kind of light do we--the Church of Christ that gathers here--ray out into the darkness of Manchester? Socially, intellectually, morally, in the civic life, in the national life, are Christian people in the van? They ought to be. There is a church clock in our city which has a glass dial that professes to be illuminated at night, so that the passer-by may tell the hour; but it is generally burning so dimly that nobody can see on its grimy face what o'clock it is. That is like a great many of our churches, and I ask you to ask yourselves whether it is like you or not--a dark lantern, a most imperfectly illuminated dial, which gives no guidance and no information to anybody.

This golden lampstand teaches us--

II. How This Office Is To Be Discharged.

Remember simply these two points. It stood, as I have already said, on one side of the Altar of Incense which was central to everything. It was daily tended by the priests, and fed with fresh oil. Hence we may derive some important practical lessons.

To begin with, we note that our light is a derived light, and therefore can only be kept bright when we keep close to the source from whence it is derived. That was the true Light, which coming into the world lighteth every man '--there is the source of all illumination, in Jesus Christ Himself. He alone is the Light, and as for all others we must say of them what was said of His great forerunner, Not that light, but sent to bear witness of that light'; and again,' he was a light kindled,' and therefore shining,' and so his shining was but for a season.' But Jesus is for ever the light of the world, and all our illumination comes from Him. As Paul says, Now are ye light in the Lord,' therefore only in the measure in which we are in the Lord,' shall we be light. Keep near to Him and you will shine; break the connection with Him, and you are darkness, darkness for yourselves, and darkness for the world. Switch off, and the light is darkness.

Change the metaphor, and instead of saying derived light' say reflected light.' There is a pane of glass in a cottage, miles away across the moor. It was invisible a moment ago, and suddenly it gleams like a diamond. Why? The sun has struck it; and in a moment after it will be invisible again. As long as Jesus Christ is shining on my heart, so long, and not a moment longer, shall I give forth the light that will illumine the world. Astronomers have a contrivance by which they can keep a photographic film on which they are seeking to get the image of a star, moving along with the movement of the heavens, so that on the same spot the star shall always shine. We have to keep ourselves steady beneath the white beam from Jesus, and then we, too, shah be light in the Lord.'

Our light is fed light. Daily came the priest, daily the oil that had been exhausted by shining was replenished. We all know what that oil means and is; the Divine Spirit which comes into every heart which is open by faith in Christ, and which abides in every heart where there are desire, obedience, and the following of Him; which can be quenched by my sin, by my negligence, by my ceasing to wish it, by my not using its gifts when I have them; which can be grieved by my inconsistencies, and by the spots of darkness that so often take up more of the sphere of my life than the spots of illumination. But we can have as much of that oil of the Divine Spirit, the unction from the Holy One,' as we desire, and expect, and use. And unless we have, dear brethren, there is no shining for us. This generation in its abundant activities tends to a Christianity which has more spindles than power, which is more surface than depth, which is lo anxious to do service that it forgets the preliminary of all right service, patient, solitary, silent communion with God. Suffer the word of exhortation--let shining be second, let replenishing with the oil be first. First the Altar of Incense, then the Candlestick.

III. The Golden Lampstand.

This golden lampstand tells us of the fatal effect of neglecting the Church's and the individual's duty.

Where is the seven-branched candlestick of the second Temple? No one knows. Possibly, according to one statement, it lies at the bottom of the Mediterranean. Certainly we know that it is pictured on that sad panel in the conqueror's arch at Rome, and that it became a trophy of the insolent victor. It disappeared, and the Israel whom it vainly endeavored through the centuries to stir to a consciousness of its vocation, has never since had a gleam of light to ray out into the world. Where are the seven candlesticks, which made a blessed unity because Christ walked in their midst? Where are the churches of Ephesus, Smyrna, Philadelphia, Thyatira, and the rest? Where they stood the mosque is reared, and from its minaret day by day rings out--not the proclamation of the Name, but--There is no God but God, and Mahomet is His Prophet.' The Pharos that ought to have shone out over stormy seas has been seized by wreckers, and its light is blinded, and false lights lure the mariner to the shoals and to shipwreck.

Take heed lest He also spare not thee.' O brethren! is it not a bitter irony to call us lights of the world ? Let us penitently recognize the inconsistencies of our lives, and the reticence of our speech. Let us not lose sight of the high ideal, that we may the more penitently recognize the miserable falling short of our reality. And let us be thankful that th6 Priest is tending the lamps. He will not quench the smoking wick,' but will replenish it with oil, and fan the dying flame. Only let us not resist His ministrations, which are always gentle, even when He removes the charred blackness that hinder our being what we should be, and may be, if we will--lights of the world. Arise! shine, for thy light is come, and the glory of the Lord is risen upon thee.'

MHCC: Exo 25:1-9

God chose the people of Israel to be a peculiar people to himself, above all people, and he himself would be their King. He ordered a royal palace to be set up among them for himself, called a sanctuary, or holy place, or habitation. There he showed his presence among them. And because in the wilderness they dwelt in tents, this royal palace was ordered to be a tabernacle, that it might move with them. The people were to furnish Moses with the materials, by their own free will. The best use we can make of our worldly wealth, is to honour God with it in works of piety and charity. We should ask, not only, What must we do? but, What may we do for God? Whatever they gave, they must give it cheerfully, not grudgingly, for God loves a cheerful giver, 2Co 9:7. What is laid out in the service of God, we must reckon well bestowed; and whatsoever is done in God's service, must be done by his direction.

MHCC: Exo 25:10-22

The ark was a chest, overlaid with gold, in which the two tables of the law were to be kept. These tables are called the testimony; God in them testified his will. This law was a testimony to the Israelites, to direct them in their duty, and would be a testimony against them, if they transgressed. This ark was placed in the holy of holies; the blood of the sacrifices was sprinkled, and the incense burned, before it, by the high priest; and above it appeared the visible glory, which was the symbol of the Divine presence. This was a type of Christ in his sinless nature, which saw no corruption, in personal union with his Divine nature, atoning for our sins against it, by his death. The cherubim of gold looked one towards another, and both looked downward toward the ark. It denotes the angels' attendance on the Redeemer, their readiness to do his will, their presence in the assemblies of saints, and their desire to look into the mysteries of the gospel. It was covered with a covering of gold, called the mercy-seat. God is said to dwell, or sit between the cherubim, on the mercy-seat. There he would give his law, and hear supplicants, as a prince on his throne.

MHCC: Exo 25:23-30

A table was to be made of wood, overlaid with gold, to stand in the outer tabernacle, to be always furnished with the shew-bread. This table, with the articles on it, and its use, seems to typify the communion which the Lord holds with his redeemed people in his ordinances, the provisions of his house, the feasts they are favoured with. Also the food for their souls, which they always find when they hunger after it; and the delight he takes in their persons and services, as presented before him in Christ.

MHCC: Exo 25:31-40

The candlestick represents the light of God's word and Spirit, in and through Christ Jesus, afforded in this dark world to his believing people, to direct their worship and obedience, and to afford them consolations. The church is still dark, as the tabernacle was, in comparison with what it will be in heaven; but the word of God is a light shining in a dark place, 2Pe 1:19, and a dark place indeed the world would be without it. In vs. 40 is an express caution to Moses. Nothing was left to his own fancy, or to that of the workmen, or the people; but the will of God must be observed in every particular. Christ's instruction to his disciples, Mat 28:20, is like this, Observe all things whatsoever I have commanded you. Let us remember that we are the temples of the Holy Ghost, that we have the law of God in our hearts, that we are to live a life of communion with God, feast on his ordinances, and are the light of the world, if indeed we are followers of Christ. May the Lord help us to try ourselves by this view of religion, and to walk according thereto.

Matthew Henry: Exo 25:1-9

We may suppose that when Moses went into the midst of the cloud, and abode there so long, where the holy angels attended the shechinah , or divine Majesty, he saw and heard very glorious things relating to the upper world, but they were things which it was not lawful nor possible to utter; and therefore, in the records he kept of the transactions there, he says nothing to satisfy the curiosity of those who would intrude into the things which they have not seen, but writes that only which he was to speak to the children of Israel. For the scripture is designed to direct us in our duty, not to fill our heads with speculations, nor to please our fancies.

In these verses God tells Moses his intention in general, that the children of Israel should build him a sanctuary, for he designed to dwell among them (Exo 25:8); and some think that, though there were altars and groves used for religious worship before this, yet there never was any house, or temple, built for sacred uses in any nation before this tabernacle was erected by Moses, and that all the temples which were afterwards so much celebrated among the heathen took rise from this and pattern by it. God had chosen the people of Israel to be a peculiar people to himself (above all people), among whom divine revelation, and a religion according to it, should be lodged and established: he himself would be their King. As their King, he had already given them laws for the government of themselves, and their dealings one with another, with some general rules for religious worship, according to the light of reason and the law of nature, in the ten commandments and the following comments upon them. But this was not thought sufficient to distinguish them from other nations, or to answer to the extent of that covenant which God would make with them to be their God; and therefore,

I. He orders a royal palace to be set up among them for himself, here called a sanctuary, or holy place, or habitation, of which it is said (Jer 17:12), A glorious high throne from the beginning is the place of our sanctuary. This sanctuary is to be considered,

1. As ceremonial, consonant to the to the other institutions of that dispensation, which consisted in carnal ordinances (Heb 9:10); hence it is called a worldly sanctuary, Heb 9:1. God in it kept his court, as Israel's King. (1.) There he manifested his presence among them, and it was intended for a sign or token of his presence, that, while they had that in the midst of them, they might never again ask, Is the Lord among us or not? And, because in the wilderness they dwelt in tents, even this royal palace was ordered to be a tabernacle too, that it might move with them, and might be an instance of the condescension of the divine favour. (2.) There he ordered his subjects to attend him with their homage and tribute. Thither they must come to consult his oracles, thither they must bring their sacrifices, and there all Israel must meet, to pay their joint respects to the God of Israel.

2. As typical; the holy places made with hands were the figures of the true, Heb 9:24. The gospel church is the true tabernacle, which the Lord hath pitched, and not man, Heb 8:2. The body of Christ, in and by which he made atonement, was the greater and more perfect tabernacle, Heb 9:11. The Word was made flesh, and dwelt among us, as in a tabernacle.

II. When Moses was to erect this palace, it was requisite that he should first be instructed where he must have the materials, and where he must have the model; for he could neither contrive it by his own ingenuity nor build it at his own charge; he is therefore directed here concerning both.

1. The people must furnish him with the materials, not by a tax imposed upon them, but by a voluntary contribution. This is the first thing concerning which orders are here given.

(1.) Speak unto the children of Israel that they bring me an offering; and there was all the reason in the world that they should, for (Exo 25:1), [1.] It was God himself that had not only enlarged them, but enriched them with the spoils of the Egyptians. He had instructed them to borrow, and he had inclined the Egyptians to lend, so that from him they had their wealth, and therefore it was fit they should devote it to him and use it for him, and thus make a grateful acknowledgement of the favours they had received. Note, First, The best use we can make of our worldly wealth is to honour God with it in works of piety and charity. Secondly, When we have been blessed with some remarkable success in our affairs, and have had, as we say, a good turn, it may be justly expected that we should do something more than ordinary for the glory of God, consecrating our gain, in some reasonable proportion of it, to the Lord of the whole earth, Mic 4:13. [2.] The sanctuary that was to be built was intended for their benefit and comfort, and therefore they must be at the expense of it. They had been unworthy of the privilege if they had grudged at the charge. They might well afford to offer liberally for the honour of God, while they lived at free quarters, having food for themselves and their families rained upon them daily from heaven. We also must own that we have our all from God's bounty, and therefore ought to use all for his glory. Since we live upon him, we must live to him.

(2.) This offering must be given willingly, and with the heart, that is, [1.] It was not prescribed to them what or how much they must give, but it was left to their generosity, that they might show their good-will to the house of God and the offices thereof, and might do it with a holy emulation, the zeal of a few provoking many, 2Co 9:2. We should ask, not only, "What must we do?"but, "What may we do for God?"[2.] Whatever they gave, they must give it cheerfully, not grudgingly and with reluctance, for God loves a cheerful giver, 2Co 9:7. What is laid out in the service of God we must reckon well bestowed.

(3.) The particulars are here mentioned which they must offer (Exo 25:3-7), all of them things that there would be occasion for in the tabernacle, or the service of it. Some observe that here was gold, silver, and brass, provided, but no iron; that is the military metal, and this was to be a house of peace. Every thing that was provided was very rich and fine, and the best of the sort; for God, who is the best, should have the best.

2. God himself would furnish him with the model: According to all that I show thee, Exo 25:9. God showed him an exact plan of it, in miniature, which he must conform to in all points. Thus Ezekiel saw in vision the form of the house and the fashion thereof, Eze 43:11. Note, Whatsoever is done in God's service must be done by his direction, and not otherwise. Yet God did not only show him the model, but gave him also particular directions how to frame the tabernacle according to that model, in all the parts of it, which he goes over distinctly in this and the following chapters. When Moses, in the beginning of Genesis, was to describe the creation of the world, though it is such a stately and curious fabric and made up of such a variety and vast number of particulars, yet he gave a very short and general account of it, and nothing compared with what the wisdom of this world would have desired and expected from one that wrote by divine revelation; but, when he comes to describe the tabernacle, he does it with the greatest niceness and accuracy imaginable. He that gave us no account of the lines and circles of the globe, the diameter of the earth, or the height and magnitude of the stars, has told us particularly the measure of every board and curtain of the tabernacle; for God's church and instituted religion are more precious to him and more considerable than all the rest of the world. And the scriptures were written, not to describe to us the works of nature, a general view of which is sufficient to lead us to the knowledge and service of the Creator, but to acquaint us with the methods of grace, and those things which are purely matters of divine revelation. The blessedness of the future state is more fully represented under the notion of a new Jerusalem than under the notion of new heavens and a new earth.

Matthew Henry: Exo 25:10-22

The first thing which is here ordered to be made is the ark with its appurtenances, the furniture of the most holy place, and the special token of God's presence, for which the tabernacle was erected to be the receptacle.

I. The ark itself was a chest, or coffer, in which the two tables of the law, written with the finger of God, were to be honourably deposited, and carefully kept. The dimensions of it are exactly ordered; if the Jewish cubit was, as some learned men compute, three inches longer than our half-yard (twenty-one inches in all), this chest or cabinet was about fifty-two inches long, thirty-one broad, and thirty-one deep. It was overlaid within and without with thin plates of gold. It had a crown, or cornice, of gold, round it, with rings and staves to carry it with; and in it he must put the testimony, Exo 25:10-16. The tables of the law are called the testimony because God did in them testify his will: his giving them that law was in token of his favour to them; and their acceptance of it was in token of their subjection and obedience to him. This law was a testimony to them, to direct them in their duty, and would be a testimony against them if they transgressed. The ark is called the ark of the testimony (Exo 30:6), and the tabernacle the tabernacle of the testimony (Num 10:11) or witness, Act 7:44. The gospel of Christ is also called a testimony or witness, Mat 24:14. It is observable, 1. That the tables of the law were carefully preserved in the ark for the purpose, to teach us to make much of the word of God, and to hide it in our hearts, in our innermost thoughts, as the ark was placed in the holy of holies. It intimates likewise the care which divine Providence ever did, and ever will, take to preserve the records of divine revelation in the church, so that even in the latter days there shall be seen in his temple the ark of his testament. See Rev 11:19. 2. That this ark was the chief token of God's presence, which teaches us that the first and great evidence and assurance of God's favour is the putting of his law in the heart. God dwells where that rules, Heb 8:10. 3. That provision was made for the carrying of this ark about with them in all their removals, which intimates to us that, wherever we go, we should take our religion along with us, always bearing about with us the love of the Lord Jesus, and his law.

II. The mercy-seat was the covering of the ark or chest, made of solid gold, exactly to fit the dimensions of the ark, Exo 25:17, Exo 25:21. This propitiatory covering, as it might well be translated, was a type of Christ, the great propitiation, whose satisfaction fully answers the demands of the law, covers our transgressions, and comes between us and the curse we deserve. Thus he is the end of the law for righteousness.

III. The cherubim of gold were fixed to the mercy-seat, and of a piece with it, and spread their wings over it, Exo 25:18. It is supposed that these cherubim were designed to represent the holy angels, who always attended the shechinah , or divine Majesty, particularly at the giving of the law; not by any effigies of an angel, but some emblem of the angelical nature, probably some one of those four faces spoken of, Eze 1:10. Whatever the faces were, they looked one towards another, and both downward towards the ark, while their wings were stretched out so as to touch one another. The apostle calls them cherubim of glory shadowing the mercy-seat, Heb 9:5. It denotes their attendance upon the Redeemer, to whom they were ministering spirits, their readiness to do his will, their special presence in the assemblies of saints (Psa 68:17; 1Co 11:10), and their desire to look into the mysteries of the gospel which they diligently contemplate, 1Pe 1:12. God is said to dwell, or sit, between the cherubim, on the mercy-seat (Psa 80:1), and thence he here promises, for the future, to meet with Moses, and to commune with him, Exo 25:22. There he would give law, and there he would give audience, as a prince on his throne; and thus he manifests himself willing to be reconciled to us, and keep up communion with us, in and by the mediation of Christ. In allusion to this mercy-seat, we are said to come boldly to the throne of grace (Heb 4:16); for we are not under the law, which is covered, but under grace, which is displayed; its wings are stretched out, and we are invited to come under the shadow of them, Rth 2:12.

Matthew Henry: Exo 25:23-30

Here is, 1. A table ordered to be made of wood overlaid with gold, which was to stand, not in the holy of holies (nothing was in that but the ark with its appurtenances), but in the outer part of the tabernacle, called the sanctuary, or holy place, Heb 9:2, Heb 9:23, etc. There must also be the usual furniture of the sideboard, dishes and spoons, etc., and all of gold, Exo 25:29. 2. This table was to be always spread, and furnished with the show-bread (Exo 25:30), or bread of faces, twelve loaves, one for each tribe, set in two rows, six in a row; see the law concerning them, Lev 24:5, etc. The tabernacle being God's house, in which he was pleased to say that he would dwell among them, he would show that he kept a good house. In the royal palace it was fit that there should be a royal table. Some make the twelve loaves to represent the twelve tribes, set before God as his people and the corn of his floor, as they are called, Isa 21:10. As the ark signified God's being present with them, so the twelve loaves signified their being presented to God. This bread was designed to be, (1.) A thankful acknowledgement of God's goodness to them, in giving them their daily bread, manna in the wilderness, where he prepared a table for them, and, in Canaan, the corn of the land. Hereby they owned their dependence upon Providence, not only for the corn in the field, which they gave thanks for in offering the sheaf of first-fruits, but for the bread in their houses, that, when it was brought home, God did not blow upon it, Hag 1:9. Christ has taught us to pray every day for the bread of the day. (2.) A token of their communion with God. This bread on God's table being made of the same corn with the bread on their own tables, God and Israel did, as it were, eat together, as a pledge of friendship and fellowship; he supped with them, and they with him. (3.) A type of the spiritual provision which is made in the church, by the gospel of Christ, for all that are made priests to our God. In our Father's house there is bread enough and to spare, a loaf for every tribe. All that attend in God's house shall be abundantly satisfied with the goodness of it, Psa 36:8. Divine consolations are the continual feast of holy souls, notwithstanding there are those to whom the table of the Lord, and the meat thereof (because it is plain bread), are contemptible, Mal 1:12. Christ has a table in his kingdom, at which all his saints shall for every eat and drink with him, Luk 22:30.

Matthew Henry: Exo 25:31-40

I. The next thing ordered to be made for the furnishing of God's palace was a rich stately candlestick, all of pure gold, not hollow, but solid. The particular directions here given concerning it show, 1. That it was very magnificent, and a great ornament to the place; it had many branches drawn from the main shaft, which had not only their bowls (to put the oil and the kindled wick in) for necessity, but knops and flowers for ornament. 2. That it was very convenient, and admirably contrived both to scatter the light and to keep the tabernacle clean from smoke and snuffs. 3. That it was very significant. The tabernacle had no windows by which to let in the light of the day, all its light was candle-light, which intimates the comparative darkness of that dispensation, while the Sun or righteousness had not as yet risen, nor had the day-star from on high yet visited his church. Yet God left not himself without witness, nor them without instruction; the commandment was a lamp, and the law a light, and the prophets were branches from that lamp, which gave light in their several ages to the Old Testament church. The church is still dark, as the tabernacle was, in comparison with what it will be in heaven; but the word of God is the candlestick, a light shining in a dark place (2Pe 1:19), and a dark place indeed the world would be without it. The Spirit of God, in his various gifts and graces, is compared to the seven lamps which burn before the throne, Rev 4:5. The churches are golden candlesticks, the lights of the world, holding forth the word of life as the candlestick does the light, Phi 2:15, Phi 2:16. Ministers are to light the lamps, and snuff them (Exo 25:37), by opening the scriptures. The treasure of this light is now put into earthen vessels, 2Co 4:6, 2Co 4:7. The branches of the candlestick spread every way, to denote the diffusing of the light of the gospel into all parts by the Christian ministry, Mat 5:14, Mat 5:15. There is a diversity of gifts, but the same Spirit gives to each to profit withal.

II. There is in the midst of these instructions an express caution given to Moses, to take heed of varying from his model: Make them after the pattern shown thee, Exo 25:40. Nothing was left to his own invention, or the fancy of the workmen, or the people's humour; but the will of God must be religiously observed in every particular. Thus, 1. All God's providences are exactly according to his counsels, and the copy never varies from the original. Infinite Wisdom never changes its measures; whatever is purposed shall undoubtedly be performed. 2. All his ordinances must be administered according to his institutions. Christ's instruction to his disciples (Mat 28:20) is similar to this: Observe all things whatsoever I have commanded you.

Keil-Delitzsch: Exo 25:1-9

Exo 25:1-3

(cf. Exo 35:1-9). The Israelites were to bring to the Lord a heave-offering ( תּרוּמה from רוּם , a gift lifted, or heaved by a man from his own property to present to the Lord; see at Lev 2:9), " on the part of every one whom his heart drove, "i.e., whose heart was willing (cf. לבּו נדיב Exo 35:5, Exo 35:22): viz., gold, silver, brass, etc.

Exo 25:4

תּכלת , ὑάκινθος , purple of a dark blue shade, approaching black rather than bright blue. ארגּמן , πορφύρα (Chald. ארגּון , 2 Chron, Exo 2:6; Dan 5:7, Dan 5:16; - Sanskrit, râgaman or râgavan , colore rubro praeditus ), true purple of a dark red colour. שׁני תּולעת , literally the crimson prepared from the dead bodies and nests of the glow-worm,

(Note: Glanzwurm : "the Linnean name is coccus ilicis . It frequents the boughs of a species of ilex; on these it lays its eggs in groups, which become covered with a kind of down." Smith's Dictionary, Art. Colours. - Tr.)

then the scarlet-red purple, or crimson. שׁשׁ , βύσσος , from שׁוּשׁ to be white, a fine white cotton fabric, not linen, muslin, or net. עזים goats, here goats' hair ( τρίχες αἰγείαι , lxx).

Exo 25:5

מאדּמים אלים ערת rams' skins reddened, i.e., dyed red. תּחשׁ is either the seal, phoca, or else, as this is not known to exist in the Arabian Gulf, the φῶκος = φώκαινα of the ancients, as Knobel supposes, or κῆτος θαλάσσιον ὅμοιον δελφῖνι , the sea-cow ( Manati, Halicora ), which is found in the Red Sea, and has a skin that is admirably adapted for sandals. Hesychius supposes it to have been the latter, which is probably the same as the large fish Tûn or Atûm , that is caught in the Red Sea, and belongs to the same species as the Halicora (Robinson, Pal. i. p. 170); as its skin is also used by the Bedouin Arabs for making sandals ( Burckhardt , Syr. p. 861). In the Manati the upper skin differs from the under; the former being larger, thicker, and coarser than the latter, which is only two lines in thickness and very tough, so that the skin would be well adapted either for the thick covering of tents or for the finer kinds of ornamental sandals (Eze 16:10). שׁטּים עצי acacia-wood. שׁטּה for שׁנטה , the true acacia ( acacia vera ), which grows in Egypt and on the Arabian peninsula into a tree of the size of a nut-tree, or even larger;

(Note: See Abdallatif's Merkwürdigkeiten Aegyptens, and Rosenmüller , Althk . iv. i. pp. 278-9. This genuine acacia, Sont , must not be confounded, according to Robinson ( Pal. 2, 350), with the Acacia gumnifera (Talh). Seetzen also makes a distinction between the Thollhh , the Szont of the Egyptians, and the Szeiâl , and between an acacia which produces gum and one which does not; but he also observes that the same tree is called both Thollhh and Szeiâl in different places. He then goes on to say that he did not find a single tree large enough to furnish planks of ten cubits in length and one and a half in breadth for the construction of the ark (he means, of the tabernacle), and he therefore conjectures that the Israelites may have gone to Egypt for the materials with which to build the tabernacle. But he has overlooked the fact, that it is not stated in the text of the Bible that the boards of the tabernacle, which were a cubit and a half in breadth, were cut from one plank of the breadth named; and also that the trees in the valleys of the peninsula of Sinai are being more and more sacrificed to the charcoal trade of the Bedouin Arabs (see p. 366), and therefore that no conclusion can be drawn from the present condition of the trees as to what they were in the far distant antiquity.)

the only tree in Arabia deserta from which planks could be cut, and the wood of which is very light and yet very durable.

Exo 25:6

Oil for the candlestick (see at Exo 27:20). בּשׂמים perfumes, spices for the anointing oil (see at Exo 30:22.), and for the incense ( הסּמּים , lit., the scents, because the materials of which it was composed were not all of them fragrant; see at Exo 30:34.).

Exo 25:7

Lastly, precious stones , שׁהם אבני probably beryls (see at Gen 2:12), for the ephod (Exo 28:9), and מלּאים אבני , lit., stones of filling, i.e., jewels that are set (see Exo 28:16.). On ephod ( אפד ), see at Exo 28:6; and on חשׁן , at Exo 28:15. The precious stones were presented by the princes of the congregation (Exo 35:27).

Exo 25:8-9

With these freewill-offerings they were to make the Lord a sanctuary, that He might dwell in the midst of them (see at Exo 25:22). " According to all that I let thee see (show thee), the pattern of the dwelling and the pattern of all its furniture, so shall ye make it ."The participle מראה does not refer to the past; and there is nothing to indicate that it does, either in Exo 25:40, where "in the mount"occurs, or in the use of the preterite in Exo 26:30; Exo 27:8. It does not follow from the expression, "which is showed thee in the mount,"that Moses had already left the mountain and returned to the camp; and the use of the preterite in the passages last named may be simply explained, either on the supposition that the sight of the pattern or model of the whole building and its component parts preceded the description of the different things required for the completion of the building, or that the instructions to make the different parts in such and such a way, pointed to a time when the sight of the model really belonged to the past. On the other hand, the model for the building could not well be shown to Moses, before he had been told that the gifts to be made by the people were to be devoted to the building of a sanctuary. תּבנית , from בּנה to build, lit., a building, then a figure of anything, a copy of representation of different things, Deu 4:17.; a drawing or sketch, 2Ki 16:10 : it never means the original, not even in Psa 144:12, as Delitzsch supposes (see his Com. on Heb 8:5). In such passages as 1Ch 28:11-12, 1Ch 28:19, where it may be rendered plan, it does not signify an original, but simply means a model or drawing, founded upon an idea, or taken from some existing object, according to which a building was to be constructed. Still less can the object connected with תבנית in the genitive be understood as referring to the original, from which the תבנית was taken; so that we cannot follow the Rabbins in their interpretation of this passage, as affirming that the heavenly originals of the tabernacle and its furniture had been shown to Moses in a vision upon the mountain. What was shown to him was simply a picture or model of the earthly tabernacle and its furniture, which were to be made by him. Both Act 7:44 and Heb 8:5 are perfectly reconcilable with this interpretation of our verse, which is the only one that can be grammatically sustained. The words of Stephen, that Moses was to make the tabernacle κατὰ τὸν τύπον ὅν ἑωράκει , "according to the fashion that he had seen,"are so indefinite, that the text of Exodus must be adduced to explain them. And when the writer of the Epistle to the Hebrews cites the words, "See that thou make all things κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει "(according to the pattern showed to thee in the mount), from Exo 25:40 of this chapter, as a proof the Levitical priests only served the type and shadow of heavenly things ( τῶν ἐπουρανίων ); it is true, his words may be understood as showing that he regarded the earthly tabernacle with all its arrangements as only the counterpart and copy of a heavenly original. But this interpretation is neither necessary nor well founded. For although the author, by following the Sept., in which בּתניתם is rendered κατὰ τὸν τύπον , the suffix being dropped, leaves it just a possible thing to understand the τύπος shown to Moses as denoting a heavenly tabernacle (or temple); yet he has shown very clearly that this was not his own view, when he explains the "patterns of things in the heavens"( ὑποδείγματα τῶν ἐν οὐρανοῖς ) and "the true"things ( τὰ ἀληθινά ) of both the tabernacle and its furniture as denoting the " heaven "( οὐρανός ) into which Christ had entered, and not any temple in heaven. If the ἐπουράνια are heaven itself, the τύπος showed to Moses cannot have been a temple in heaven, but either heaven itself, or, more probably still, as there could be no necessity for this to be shown to Moses in a pictorial representation, a picture of heavenly things or divine realities, which was shown to Moses that he might copy and embody it in the earthly tabernacle.

(Note: The conclusion drawn by Delitzsch (Hebräerbrief, p. 337), that because the author does not refer to anything between the ἐπουράνια and their ἀντίτυπα (Exo 9:24), the τύπος can only have consisted of the ἐπουράνια themselves, is a mistake. All that the premises preclude, is the intervention of any objective reality, or third material object, but not the introduction of a pictorial representation, through which Moses was shown how to copy the heavenly realities and embody them in an earthly form. The earthly tent would no more be a copy of the copy of a heavenly original in this case, than a palace built according to a model is a copy of that model. Moreover, Delitzsch himself thinks it is "not conceivable that, when Moses was favoured with a view of the heavenly world, it was left to him to embody what he saw in a material form, to bring it within the limits of space."He therefore assumes, both for the reason assigned, and because "no mortal has ever looked directly at heavenly things,"that "inasmuch as what was seen could not be directly reflected in the mirror of his mind, not to mention the retina of his eye, it was set before him in a visible form, and according to the operation of God who showed it, in a manner adapted to serve as a model of the earthly sanctuary to be erected."Thus he admits that it is true that Moses did not see the heavenly world itself, but only a copy of it that was shown to him by God.)

If we understand the verse before us in this sense, it merely expresses what is already implied in the fact itself. If God showed Moses a picture or model of the tabernacle, and instructed him to make everything exactly according to this pattern, we must assume that in the tabernacle and its furniture heavenly realities were to be expressed in earthly forms; or, to put it more clearly, that the thoughts of God concerning salvation and His kingdom, which the earthly building was to embody and display, were visibly set forth in the pattern shown. The symbolical and typical significance of the whole building necessarily follows from this, though without our being obliged to imitate the Rabbins, and seek in the tabernacle the counterpart or copy of a heavenly temple. What these divine thoughts were that were embodied in the tabernacle, can only be gathered from the arrangement and purpose of the whole building and its separate parts; and upon this point the description furnishes so much information, that when read in the light of the whole of the covenant revelation, it gives to all the leading points precisely the clearness that we require.

Keil-Delitzsch: Exo 25:10-15

The Ark of the Covenant (cf. Exo 37:1-9). - They were to make an ark ( ארון ) of acacia-wood, two cubits and a half long, one and a half broad, and one and a half high, and to plate it with pure gold both within and without. Round about it they were to construct a golden זר , i.e., probably a golden rim, encircling it like an ornamental wreath. They were also to cast four golden rings and fasten them to the four feet ( פּעמת walking feet, feet bent as if for walking) of the ark, two on either side; and to cut four poles of acacia-wood and plate them with gold, and put them through the rings for carrying the ark. The poles were to remain in the rings, without moving from them, i.e., without being drawn out, that the bearers might not touch the ark itself (Num 4:15).

Keil-Delitzsch: Exo 25:16

Into this ark Moses was to put "the testimony"( העדת ; cf. Exo 40:20). This is the name given to the two tables of stone, upon which the ten words spoken by God to the whole nation were written, and which Moses was to receive from God (Exo 24:12). Because these ten words were the declaration of God upon the basis of which the covenant was concluded (Exo 34:27-28; Deu 4:13; Deu 10:1-2), these tables were called the tables of testimony (ch. Exo 31:18; Exo 34:29), or tables of the covenant (Deu 9:9; Deu 11:15).

Keil-Delitzsch: Exo 25:17-18

In addition to this, Moses was to make a capporeth ( ἱλαστήριον ἐπίθεμα , lxx; propitiatorium , Vulg .), an atoning covering. The meaning operculum , lid ( Ges. ), cannot be sustained, notwithstanding the fact that the capporeth was placed upon the ark (Exo 25:21) and covered the tables laid within it; for the verb כפר has not the literal signification of covering or covering up either in Kal or Piel . In Kal it only occurs in Gen 6:14, where it means to pitch or tar; in Piel it is only used in the figurative sense of covering up sin or guilt, i.e., of making atonement. 1Ch 28:11 is decisive on this point, where the holy of holies, in which the capporeth was, is called הכּפּרת בּית , which cannot possibly mean the covering-house, but must signify the house of atonement. The force of this passage is not weakened by the remark made by Delitzsch and others, to the effect that it was only in the later usage of the language that the idea of covering gave place to that of the covering up or expiation of sin; for neither in the earlier nor earliest usage of the language can the supposed primary meaning of the word be anywhere discovered. Knobel's remark has still less force, viz., that the ark must have had a lid, and it must have been called a lid. For if from the very commencement this lid had a more important purpose than that of a simple covering, it might also have received its name from this special purpose, even though this was not fully explained to the Israelites till a later period in the giving of the law (Lev 16:15-16). It must, however, have been obvious to every one, that it was to be something more than the mere lid of the ark, from the simple fact that it was not to be made, like the ark, of wood plated with gold, but to be made of pure gold, and to have two golden cherubs upon the top. The cherubim were to be made of gold מקשׁה (from קשׁה to turn), i.e., literally, turned work (cf. Isa 3:24), here, according to Onkelos , נגיד opus ductile , work beaten with the hammer and rounded, so that the figures were not solid but hollow (see Bähr, i. p. 380).

Keil-Delitzsch: Exo 25:19

"Out of the capporeth shall ye make the cherubs at its two ends,"i.e., so as to form one whole with the capporeth itself, and be inseparable from it.

Keil-Delitzsch: Exo 25:20-22

" And let the cherubs be stretching out wings on high, screening ( סככים , συσκιάζοντες ) with their wings above the capporeth, and their faces (turned) one to the other; towards the capporeth let the faces of the cherubs be ."That is to say, the cherubs were to spread out their wings in such a manner as to form a screen over the capporeth , with their faces turned towards one another, but inclining or stooping towards the capporeth . The reason for this is given in Exo 25:22. There - viz., above the capporeth that was placed upon the ark containing the testimony - Jehovah would present Himself to Moses ( נועד , from יעד to appoint, to present one's self to a person at an appointed place, to meet with him), and talk with him " from above the capporeth, out from between the two cherubs upon the ark of testimony, all that I shall command thee for the sons of Israel "(cf. Exo 29:42). Through this divine promise and the fulfilment of it (Exo 40:35; Lev 1:1; Num 1:1; Num 16:19), the ark of the covenant together with the capporeth became the throne of Jehovah in the midst of His chosen people, the footstool of the God of Israel (1Ch 28:2, cf. Psa 132:7; Psa 99:5; Lam 2:1). The ark, with the tables of the covenant as the self-attestation of God, formed the foundation of this throne, to show that the kingdom of grace which was established in Israel through the medium of the covenant, was founded in justice and righteousness (Psa 89:15; Psa 97:2). The gold plate upon the ark formed the footstool of the throne for Him, who caused His name, i.e., the real presence of His being, to dwell in a cloud between the two cherubim above their outspread wings; and there He not only made known His will to His people in laws and commandments, but revealed Himself as the jealous God who visited sin and showed mercy (Exo 20:5-6; Exo 34:6-7), - the latter more especially on the great day of atonement, when, through the medium of the blood of the sin-offering sprinkled upon and in front of the capporeth, He granted reconciliation to His people for all their transgressions in all their sin (Lev 16:14.). Thus the footstool of God became a throne of grace (Heb 4:16, cf. Exo 9:5), which received its name capporeth or ἱλαστήριον from the fact that the highest and most perfect act of atonement under the Old Testament was performed upon it. Jehovah, who betrothed His people to Himself in grace and mercy for an everlasting covenant (Hos 2:2), was enthroned upon it, above the wings of the two cherubim, which stood on either side of His throne; and hence He is represented as "dwelling (between) the cherubim" הכּרבים ישׁב (1Sa 4:4; 2Sa 6:2; Psa 80:2, etc.). The cherubs were not combinations of animal forms, taken from man, the lion, the ox, and the eagle, as many have inferred from Ezek 1 and 10, for even the composite beings which Ezekiel saw with four faces had a human figure (Eze 1:5); but they are to be regarded as figures made in a human form, and not in a kneeling posture, but, according to the analogy of 2Ch 3:13, standing upright. Consequently, as the union of four faces in one cherub is peculiar to Ezekiel, and the cherubs of the ark of the covenant, like those of Solomon's temple, had but one face each, not only did the human type form the general basis of these figures, but in every respect, with the exception of the wings, they were made in the likeness of men. And this is the only form which would answer the purpose for which they were intended, viz., to represent the cherubim, or heavenly spirits, who were stationed to prevent the return of the first man to the garden of Eden after his expulsion thence, and keep the way to the tree of life. Standing upon the capporeth of the ark of the covenant, the typical foundation of the throne of Jehovah, which Ezekiel saw in the vision as רקיע דּמוּת רקי "the likeness of a firmament"(Eze 1:22, Eze 1:25), with their wings outspread and faces lowered, they represented the spirits of heaven, who surround Jehovah, the heavenly King, when seated upon His throne, as His most exalted servants and the witnesses of His sovereign and saving glory; so that Jehovah enthroned above the wings of the cherubim was set forth as the God of Hosts who is exalted above all the angels, surrounded by the assembly or council of the holy ones (Psa 89:6-9), who bow their faces towards the capporeth, studying the secrets of the divine counsels of love (1Pe 1:12), and worshipping Him that liveth for ever and ever (Rev 4:10).

Keil-Delitzsch: Exo 25:23-28

The Table of Shew-Bread (cf. Exo 37:10-16). - The table for the shew-bread (Exo 25:30) was to be made of acacia-wood, two cubits long, one broad, and one and a half high, and to be plated with pure gold, having a golden wreath round, and a " finish ( מסגּרת ) of a hand-breadth round about, "i.e., a border of a hand-breadth in depth surrounding and enclosing the four sides, upon which the top of the table was laid, and into the four corners of which the feet of the table were inserted. A golden wreath was to be placed round this rim. As there is no article attached to זר־זהב in Exo 25:25 (cf. Exo 37:12), so as to connect it with the זר in Exo 25:24, we must conclude that there were two such ornamental wreaths, one round the slab of the table, the other round the rim which was under the slab. At the four corners of the four feet, near the point at which they joined the rim, four rings were to be fastened for בּתּים , i.e., to hold the poles with which the table was carried, as in the case of the ark.

Keil-Delitzsch: Exo 25:29

Vessels of pure gold were also to be made, to stand upon the table (cf. Exo 37:16). קערת , τὰ τευβλία (lxx), large deep plates, in which the shew-bread was not only brought to the table, but placed upon it. These plates cannot have been small, for the silver קערת , presented by Nahshon the tribe prince, weighed 130 shekels (Num 7:13). כּפּת , from כּף a hollow hand, small scoops, according to Num 7:14, only ten shekels in weight, used to put out the incense belonging to the shew-bread upon the table (cf. Lev 24:7 and Num 7:14): lxx θυΐ́σκη , i.e., according to the Etymol. Magn., σκάφη ἡ τὰ θύματα δεχομένη . There were also two vessels "to pour out,"sc., the drink-offering, or libation of wine: viz., קשׂות , σπονδεῖα (lxx), sacrificial spoons to make the libation of wine with, and מנקּיּת , κύαθοι (lxx), goblets into which the wine was poured, and in which it was placed upon the table. (See Exo 37:16 and Num 4:7, where the goblets are mentioned before the sacrificial spoons.)

Keil-Delitzsch: Exo 25:30

Bread of the face ( פּנים לחם ), the mode of preparing and placing which is described in Lev 24:5., was to lie continually before ( לפני ) Jehovah. These loaves were called "bread of the face"(shew-bread), because they were to lie before the face of Jehovah as a meat-offering presented by the children of Israel (Lev 24:8), not as food for Jehovah, but as a symbol of the spiritual food which Israel was to prepare (Joh 6:27, cf. Joh 4:32, Joh 4:34), a figurative representation of the calling it had received from God; so that bread and wine, which stood upon the table by the side of the loaves, as the fruit of the labour bestowed by Israel upon the soil of its inheritance, were a symbol of its spiritual labour in the kingdom of God, the spiritual vineyard of its Lord.

Keil-Delitzsch: Exo 25:31-40

(cf. Exo 37:17-24). The Candlestick was to be made of pure gold, "beaten work." מקשׁה : see Exo 25:18. For the form תּיעשׂה instead of תּעשׂה (which is probably the work of a copyist, who thought the reading should be תּעשׂה in the Niphal , as the י is wanting in many MSS), see Gesenius , Lehrgeb . p. 52, and Ewald , §83b. " Of it shall be (i.e., there shall issue from it so as to form one complete whole) its ירך "(lit., the loins, the upper part of the thigh, which is attached to the body, and from which the feet proceed, - in this case the base or pedestal, upon which the candelabrum stood); its קנה , or reed, i.e., the hollow stem of the candelabrum rising up from the pedestal; - " its גּבעים ,"cups, resembling the calix of a flower; - כּפתּרים , knobs, in a spherical shape (cf. Amo 9:1; Zep 2:14); - " and פּרחים ,"flowers, ornaments in the form of buds just bursting.

Exo 25:32

From the sides of the candlestick, i.e., of the upright stem in the middle, there were to be six branches, three on either side.

Exo 25:33-34

On each of these branches (the repetition of the same words expresses the distributive sense) there were to be " three cups in the form of an almond-flower, (with) knob and flower, "and on the shaft of the candlestick, or central stem, "four cups in the form of almond-flowers, its knobs and its flowers." As both ופרח כּפתּר (Exo 25:33) and וּפרחיה כּפתּריה (Exo 25:34) are connected with the previous words without a copula, Knobel and Thenius regard these words as standing in explanatory apposition to the preceding ones, and suppose the meaning to be that the flower-cups were to consist of knobs with flowers issuing from them. But apart from the singular idea of calling a knob or bulb with a flower bursting from it a flower-cup, Exo 25:31 decidedly precludes any such explanation; for cups, knobs, and flowers are mentioned there in connection with the base and stem, as three separate things which were quite as distinct the one from the other as the base and the stem. The words in question are appended in both verses to משׁקּדים גּבעים in the sense of subordination; ו is generally used in such cases, but it is omitted here before כפתר , probably to avoid ambiguity, as the two words to be subordinated are brought into closer association as one idea by the use of this copula. And if כפתר and פרח are to be distinguished from נביע , the objection made by Thenius to our rendering משׁקּד "almond-blossom-shaped,"namely, that neither the almond nor the almond-blossom has at all the shape of a basin, falls entirely to the ground; and there is all the less reason to question this rendering, on account of the unanimity with which it has been adopted in the ancient versions, whereas the rendering proposed by Thenius , "wakened up, i.e., a burst or opened calix,"has neither foundation nor probability.

Exo 25:35

" and every pipe under the two branches shall be out from them (be connected with them) for the six (side) pipes going out from the candlestick; "i.e., at the point where the three pairs of the six side pipes or arms branched off from the main pipe or stem of the candlestick, a knob should be so placed that the arms should proceed from the knob, or from the main stem immediately above the knob.

Exo 25:36-37

" Their knobs and their pipes (i.e., the knobs and pipes of the three pairs of arms) shall be of it (the candlestick, i.e., combined with it so as to form one whole), all one (one kind of) beaten work, pure gold ."From all this we get the following idea of the candlestick: Upon the vase there rose an upright central pipe, from which three side pies branched out one above another on either side, and curved upwards in the form of a quadrant to the level of the central stem. On this stem a calix and a knob and blossom were introduced four separate times, and in such a manner that there was a knob wherever the side pipes branched off from the main stem, evidently immediately below the branches; and the fourth knob, we may suppose, was higher up between the top branches and the end of the stem. As there were thus four calices with a knob and blossom in the main stem, so again there were three in each of the branches, which were no doubt placed at equal distances from one another. With regard to the relative position of the calix, the knob, and the blossom, we may suppose that the spherical knob was underneath the calix, and that the blossom sprang from the upper edge of the latter, as if bursting out of it. The candlestick had thus seven arms, and seven lights or lamps were to be made and placed upon them ( העלה ). " And they (all the lamps) are to give light upon the opposite side of its front "(Exo 25:37): i.e., the lamp was to throw its light upon the side that was opposite to the front of the candlestick. The פּנים of the candlestick (Exo 25:37 and Num 8:2) was the front shown by the seven arms, as they formed a straight line with their seven points; and עבר does not mean the side, but the opposite side, as is evident from Num 8:2, where we find מוּל אל instead. As the place assigned to the candlestick was on the south side of the dwelling-place, we are to understand by this opposite side the north, and imagine the lamp to be so placed that the line of lamps formed by the seven arms ran from front to back, by which arrangement the holy place would be better lighted, than if the candlestick had stood with the line of lamps from south to north, and so had turned all its seven lamps towards the person entering the holy place. The lamps were the receptacles for the wick and oil, which were placed on the top of the arms, and could be taken down to be cleaned. The hole from which the wick projected was not made in the middle, but at the edge, so that the light was thrown upon one side.

Exo 25:38

The other things belonging to the candlestick were מלקחים tongs (Isa 6:6), i.e., snuffers, and מחמּות snuff-dishes, i.e., dishes to receive the snuff when taken from the wicks; elsewhere the word signifies an ash-pan, or vessel used for taking away the coal from the fire (Exo 27:3; Lev 16:12; Num 17:3.).

Exo 25:39-40

" Of a talent of pure gold (i.e., 822,000 Parisian grains) shall he make it (the candlestick) and all these vessels, "i.e., according to Exo 37:24, all the vessels belonging to the candlestick. From this quantity of gold it was possible to make a candlestick of very considerable size. The size is not given anywhere in the Old Testament, but, according to Bähr's conjecture, it corresponded to the height of the table of shew-bread, namely, a cubit and a half in height and the same in breadth, or a cubit and a half between the two outside lamps.

The signification of the seven-armed candlestick is apparent from its purpose, viz., to carry seven lamps, which were trimmed and filled with oil every morning, and lighted every evening, and were to burn throughout the night (Exo 27:20-21; Exo 30:7-8; Lev 24:3-4). As the Israelites were to prepare spiritual food in the shew-bread in the presence of Jehovah, and to offer continually the fruit of their labour in the field of the kingdom of God, as a spiritual offering to the Lord; so also were they to present themselves continually to Jehovah in the burning lamps, as the vehicles and media of light, as a nation letting its light shine in the darkness of this world (cf. Mat 5:14, Mat 5:16; Luk 12:35; Phi 2:15). The oil, through which the lamps burned and shone, was, according to its peculiar virtue in imparting strength to the body and restoring vital power, a representation of the Godlike spirit, the source of all the vital power of man; whilst the oil, as offered by the congregation of Israel, and devoted to sacred purposes according to the command of God, is throughout the Scriptures a symbol of the Spirit of God, by which the congregation of God was tilled with higher light and life. By the power of this Spirit, Israel, in covenant with the Lord, was to let its light shine, the light of its knowledge of God and spiritual illumination, before all the nations of the earth. In its seven arms the stamp of the covenant relationship was impressed upon the candlestick; and the almond-blossom with which it was ornamented represented the seasonable offering of the flowers and fruits of the Spirit, the almond-tree deriving its name שׁקד from the fact that it is the earliest of all the trees in both its blossom and its fruit (cf. Jer 1:11-12). The symbolical character of the candlestick is clearly indicated in the Scriptures. The prophet Zechariah (Zec 4:1-14) sees a golden candlestick with seven lamps and two olive-trees, one on either side, from which the oil-vessel is supplied; and the angel who is talking with him informs him that the olive-trees are the two sons of oil, that is to say, the representatives of the kingdom and priesthood, the divinely appointed organs through which the Spirit of God was communicated to the covenant nation. And in Rev 1:20, the seven churches, which represent the new people of God, i.e., the Christian Church, are shown to the holy seer in the form of seven candlesticks standing before the throne of God. - On Exo 25:40, see at Exo 25:9.

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 24:12--32:1

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

Having given directions clarifying Israel's obedience in the Book of the Covenant (20:22-23:33) God now summoned Moses up into the mountain again to receive His directions regarding Israel's worship. The Book of the Covenant specified how the Israelites were to live with one another, but the tabernacle showed them how God wanted them to worship Him.⁴²⁷

"The establishment of a covenant relationship necessitated a means whereby the vassal party could regularly appear before the Great King to render his accountability. In normal historical relationships of this kind between mere men, some sort of intercession was frequently mandatory and, in any case, a strict protocol had to be adhered to.⁴²⁸ How much more must this be required in the case of a sinful people such as Israel, who must, notwithstanding, communicate with and give account to an infinitely transcendent and holy God."⁴²⁹

Why did Moses record God's instructions for the tabernacle before the people sinned by making the golden calf? It was, after all, the golden calf incident that led to the giving of the priestly laws.

". . . according to the logic of the narrative, it was Israel's fear that had created the need for a safe approach to God, that is, one in which the people as such were kept at a distance and a mediator was allowed to represent them. It was precisely for this reason that the tabernacle was given to Israel."⁴³⁰

Constable: Exo 25:1-9

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

"Only voluntary gifts were acceptable as materials for the Lord's house (25:2; 35:3, 21-22, 29), since love rather than compulsion is the basis of all truly biblical giving (2 Cor. 9:7)."⁴³¹

Moses employed four different terms to describe the tabernacle each of which emphasizes one of its purposes.

1. Sanctuary (25:8) means "place of holiness" and stresses the transcendence of Israel's God as an exalted being different from His people. However this verse also states that such a God would "dwell among" His people.⁴³²

2. Tabernacle (25:9) means "dwelling place" and emphasizes God's purpose of abiding near His people.

"Just as they lived in tents, so God would condescend to dwell' in a tent."⁴³³

3. Tent of Meeting (26:36; 29:42-43; 35:21) also stresses the imminence of God. God met with Moses and the Israelites in this tent. The verb translated "meeting" means a deliberate prearranged rendezvous rather than a casual accidental meeting.⁴³⁴

4. Tabernacle (or Tent) of Testimony (38:21; Num. 9:15; 17:7, 23) indicates that the structure was the repository of the Law. Moses sometimes referred to the ark of the covenant as the "ark of the testimony" (25:22) that contained the "two tablets of the testimony" (31:18) on which were the Ten Commandments. The Ten Commandments are the "testimony." They were the essential stipulations of the Mosaic Covenant, the heart of the relationship between God and His people.

God designed the tabernacle structure and all its furnishings to teach the Israelites about Himself and how they as sinners could have a relationship with Him.

"The thoughts of God concerning salvation and His kingdom, which the earthly building was to embody and display, were visibly set forth in the pattern shown [to Moses]."⁴³⁵

"The tabernacle also provided a prophetic prefigurement of the redemptive program of God as focused in Jesus Christ. . . . [It] was a remarkable picture of the high priestly work of Christ both here on earth and His eternal work in the heavens."⁴³⁶

"Probably the conception of the tabhnith, the model' (Exodus 25:9), also goes back ultimately to the idea that the earthly sanctuary is the counterpart of the heavenly dwelling of a deity."⁴³⁷

Constable: Exo 25:10-40

3. The tabernacle furnishings 25:10-40

One writer identified three major problems the interpreter faces as he or she seeks to understand God's revelation concerning the tabernacle.⁴³⁸

1. What was the length of the cubit, the standard measure of length? This is a problem because various nations had different lengths for their cubits. A cubit was the distance between the elbow and the middle fingertip. The length ranged from about 17 inches to 21 inches, but there is good reason to believe the Hebrew cubit at this time was 17.5 inches or about one and a half feet.

2. What about the information omitted in the text? Anyone who has tried to make a model or detailed drawing of the tabernacle and its furnishings has experienced frustration. The data given in the text is incomplete. Undoubtedly God revealed all the details to Moses. However, He has preserved only those details necessary for our understanding of the fundamental significance and functioning of the tabernacle in Scripture.

3. What was the exact shape of the tabernacle? The text does not enable us to know for certain if it had a flat roof or a gabled roof formed by a ridge pole. Both possibilities have problems connected with them, but the flat roof design seems more probable all things considered. A gabled roof would increase the measurement of the roof beyond the width of 15 feet so the curtains over the roof and sides would not fully cover the sides.

Another problem is the extent of typological teaching that God intended. A "type" is a divinely intended illustration. Thus all types are illustrations, but not all illustrations are types. How much detail did God intend to illustrate His character and relationship with His people?

We know the major aspects of the tabernacle and its furnishings are types because the New Testament writers identified them as such (Heb. 5:4-5; 8:5; 9:23-24; 9:8-9; 10:20). However the amount of detail Moses preserved and the obvious correspondence of certain details not identified as types have led many commentators to conclude that God intended these details to be instructive too. Some commentators have taken this teaching to extend to the numbers and colors used that, in some cases in scriptural usage, do have symbolic significance. Some commentators have taken this too far in the judgment of other students of Exodus.

I prefer a cautious approach myself. It seems to me that there are many illustrations of New Testament truth in the Old Testament. This seems clear in view of the amount of detail God preserved here. It also seems clear since the illustrative significance of some features of the tabernacle is so obvious even though the New Testament does not identify them as types. An extremely conservative approach would be to identify as types only those things that the New Testament calls types (Gr. typos, cf. antitypos). These would include Adam (Rom. 5:14), the wilderness wanderings of Israel (1 Cor. 10:6, 11), the holy place in the tabernacle and temple (Heb. 9:24), and the flood in Noah's day (1 Pet. 3:21). We could refer to other foreshadowings simply as illustrations.⁴³⁹

Josephus, following Philo, interpreted the tabernacle, its furniture, and the priests' garments allegorically. He wrote that the seven branches of the lampstand represent the courses of the planets. The colors of the curtains and clothing represent the four elements (earth, water, air, and fire). The two shoulder stones stand for the sun and moon. The 12 breastplate stones represent the 12 months or the 12 signs of the Greek zodiac.⁴⁴⁰ His suggestions do not seem to be the best interpretations of the significance of these things.

Note that the order in which Moses described the things associated with the tabernacle in the text is not what one would normally expect. For example, we would expect that after the description of the altar of burnt offerings we would have a description of the laver. The altar of burnt offerings was the major piece of furniture in the courtyard and the first one the Israelite would meet as he entered the courtyard. The laver was the second most prominent item. It would catch the Israelite's eye next. It was also the object between the altar and the tabernacle. However instead we read about the altar of burnt offerings, then the priestly vestments, then the consecration of Aaron, and then the laver. This order is due to the two emphases in the revelation. First, Moses described things that primarily manifest God, and second, things dealing with His people's fellowship with God. The author described first things in the holy of holies where God dwelt, then things in the holy place, then things in the courtyard. This order focuses attention on the presence of Yahweh among His people, which was the most important feature of Israel's life. The tabernacle itself also reflects the importance of Yahweh's presence at the center of His people.

"The tabernacle was built on a ratio of 2:1 and on a radiating decrease value of metal: gold, silver, bronze, from the center [where God dwelt] to the outer edges."⁴⁴¹

The materials that the Israelites were to use in the construction of the tabernacle and its worship were the finest and rarest available. This reflected the fact that nothing but the best was appropriate for response to Yahweh. What was at the center of priestly concern was not a building or a ritual but the Lord Himself, present as a gift to His people.⁴⁴²

Constable: Exo 25:10-22

The ark of the covenant 25:10-22

The ark was the throne of Yahweh where He dwelt in a localized way and met with the Israelites through their high priest. It was the seat of His sovereignty but also the place where He met with His people (v. 22). This is why directions for its construction come first. The testimony (Ten Commandments, vv. 16, 22) lay inside the ark, which was a box. God's dwelling among His people and His relationship with them thus quite literally rested on the Ten Commandments. The mercy seat (v. 17) was the "lid" of this box and was solid gold. It was there that the high priest offered sacrificial blood once a year to atone for (cover) the sins of the Israelites as a nation. This offering made propitiation (satisfaction) for their sins for one year (cf. Lev. 16).

The Greek word used to translate "mercy seat" here in the Septuagint (hilasterion) is essentially the same word used to describe Jesus Christ as our propitiation in 1 John 2:2 (hilasmos). The mercy seat was for the Israelites temporarily what Jesus Christ is for all people permanently: the place where God found satisfaction.

"It [mercy] is a sweet word! A seat of mercy, baptised [sic] in mercy, from which mercy flows forth. Not wrath, not judgment, not indignation, but mercy is pouring forth from its original fountain in the heart of God."⁴⁴³

The cherubim (v. 18) were angels who "apparently have to do with the holiness of God as violated by sin."⁴⁴⁴ They may have looked like winged human-headed lions.⁴⁴⁵ Josephus wrote that Moses saw these creatures around God's throne when he was on Mt. Sinai.⁴⁴⁶

Constable: Exo 25:23-30

The table of showbread 25:23-30

This piece of furniture stood on the north side of the holy place, the right side as the priest entered from the courtyard. The priests placed twelve loaves (large pieces) of unleavened bread in two rows or piles on this table where they remained for seven days.⁴⁴⁷ They substituted twelve fresh loaves for the old bread each Sabbath (Lev. 24:5-8). The term "bread of the Presence" (v. 30) means these loaves lay before God's presence in the tabernacle. The Israelites did not offer this food for Yahweh to eat, as the pagans offered food to their gods.⁴⁴⁸

They did so "as a symbol of the spiritual food which Israel was to prepare (John 6:27; cf. 4:32, 34), a figurative representation of the calling it had received from God."⁴⁴⁹

"The twelve loaves constituted a perpetual thank offering to God from the twelve tribes for the blessings that they received from Him day by day."⁴⁵⁰

"By its opulence as by the containers and the food and drink placed continuously upon it and periodically renewed, this Table announces: He is here,' and there as one who gives sustenance."⁴⁵¹

Perhaps the bread signified both God's provisions and Israel's vocation. Israel was to be a source of spiritual food for the world (19:5-6).

". . . the table and the bread of the Presence have been taken as a type of the church which stands in Christ's (the ark) presence."⁴⁵²

Constable: Exo 25:31-40

The lampstand 25:31-40

This piece of furniture was probably similar in size to the table of showbread (v. 39). It stood opposite that table in the holy place against the south (left) wall. It weighed about 75 pounds. The tabernacle craftsmen fashioned it in the form of a stylized plant or tree. It connoted life and fertility.

"The signification of the seven-armed candlestick is apparent from its purpose, viz. to carry seven lamps, which were trimmed and filled with oil every morning, and lighted every evening, and were to burn throughout the night (chap. xxvii. 20, 21, xxx. 7, 8; Lev. xxiv. 3, 4). As the Israelites were to prepare spiritual food in the shew-bread in the presence of Jehovah, and to offer continually the fruit of their labour in the field of the kingdom of God, as a spiritual offering to the Lord; so also were they to present themselves continually to Jehovah in the burning lamps, as the vehicles and media of light, as a nation letting its light shine in the darkness of this world (cf. Matt. v. 14, 16; Luke xii. 35; Phil. ii. 15). The oil, through which the lamps burned and shone, was, according to its peculiar virtue in imparting strength to the body and restoring vital power, a representation of the Godlike spirit, the source of all the vital power of man; whilst the oil, as offered by the congregation of Israel, and devoted to sacred purposes according to the command of God, is throughout the Scriptures a symbol of the Spirit of God, by which the congregation of God was filled with higher light and life. By the power of this Spirit, Israel, in covenant with the Lord, was to let its light shine, the light of its knowledge of God and spiritual illumination, before all the nations of the earth. In its seven arms the stamp of the covenant relationship was impressed upon the candlestick; and the almond-blossom with which it was ornamented represented the seasonable offering of the flowers and fruits of the Spirit, the almond-tree deriving its name . . . from the fact that it is the earliest of all the trees in both its blossom and its fruit (cf. Jer. 1:11, 12). The symbolic character of the candlestick is clearly indicated in the Scriptures. The prophet Zechariah (chap. 4) sees a golden candlestick with seven lamps and two olive-trees, one on either side, from which the oil-vessel is supplied; and the angel who is talking with him informs him that the olive-trees are the two sons of oil, that is to say, the representatives of the kingdom and priesthood, the divinely appointed organs through which the Spirit of God was communicated to the covenant nation. And in Rev. 1:20, the seven churches, which represent the new people of God, i.e., the Christian Church, are shown to the holy seer in the form of seven candlesticks standing before the throne of God."⁴⁵³

"In company with the Table attesting Yahweh's Presence in bounty and the Ark attesting Yahweh's Presence in mercy and revelation, the Lampstand symbolized Yahweh's Presence in perpetual wakefulness, through the reminder of the almond tree and the continual brightness of the living fire (cf. Num 17:16-26 [17:1-11]). The watcher over Israel never nodded, much less slept (Ps 121:4)."⁴⁵⁴

As the showbread, the burning lamps may have symbolized both the character of God and the calling of Israel.

The seven-branched lampstand (menorah) has been and is a popular symbol of Judaism and Israel even today.

A bas relief of the lampstand that stood in Herod's Temple is still visible on an inside panel on the Arch of Titus that stands in Rome. The Romans built this arch following Titus' destruction of Jerusalem in A.D. 70.

"The lampstand is commonly taken to be a type of Christ, usually on the basis of Revelation 1:4. It has also been taken as a symbolic image of the Law."⁴⁵⁵

Guzik: Exo 25:1-40

Exodus 25 - Supplies and Directions for the Tabernacle

A. The supplies for this building project.

1. (1-2) God tells Moses to ask for an offering.

Then the LORD spoke to Moses, saying: "Speak to the children of Israel, that they bring Me an offering. From everyone who gives it willingly with his heart you shall take My offering."

a. Speak to the children of Israel, that they bring Me an offering: Before God told Moses what the offering was for, He told Moses to take an offering. God wanted Israel to be motivated by a willing heart more than by a specific need.

i. Our giving should not be primarily because of need. We should primarily give because our willing heart compels us.

b. Bring Me an offering: God is a rich God and can use any method of providing He wants. Yet He usually uses the willing hearts of His people as the way to support His work.

i. This is because God wants to develop giving hearts within us. When we become givers we become more like God, who is the greatest giver: For God so loved the world, He gave His only begotten Son (John 3:16).

ii. Therefore we must be givers, not so much because God or the church needs our money, but because we must be conformed into the image of God's Son (Romans

c. From everyone who gives it willingly with his heart: God only wanted contributions from those who gave willingly. God is not interested in coerced or manipulated giving. In the New Testament this idea is echoed in 2 Corinthians 9:7: So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver.

d. You shall take My offering: The offering didn't belong to Moses, it didn't belong to the elders, and it didn't belong to Israel itself. God said you shall take My offering. The offering belonged to God, and was held by Moses and the nation on God's behalf.

2. (3-7) The specific materials to be gathered.

"And this is the offering which you shall take from them: gold, silver, and bronze; blue, purple, and scarlet thread, fine linen, and goats' hair; ram skins dyed red, badger skins, and acacia wood; oil for the light, and spices for the anointing oil and for the sweet incense; onyx stones, and stones to be set in the ephod and in the breastplate.

a. This is the offering which you shall take from them: Each of these materials were used in building a structure God commanded Moses to build. Each of these materials has a symbolic or a spiritual representation relevant to the building.

i. In the proportion of the finished tabernacle, the present day value of these materials total more than $13 million. Their combined weight would be almost 19,000 pounds (8,600 kilos).

b. Blue: The dye for this color was extracted from a shellfish, seemingly in several different hues.

c. Purple: The dye for this color came from the murex snail. It was a purple-red color.

d. Scarlet: The dye for this color came from the dried and powdered eggs and bodies of a particular worm (coccus ilicis) which attaches itself to the holly plant.

e. Fine linen: This term translates an Egyptian word. The Egyptians knew (and undoubtedly taught the Jews) how to make fine linen. In fine modern linens, there are 86 threads per inch. In Egyptian tombs they have found linen with 152 threads per inch.

f. Goat hair: Coverings made from this material were typically black and coarse, similar to our modern felt.

g. Rams' skins: This customarily had the wool removed and was like fine leather.

h. Badger skins: This difficult to translate phrase may also refer to the skins of porpoises or manatees (the sea cow)..

i. Acacia wood: This wood is harder and darker than oak. It is also very durable because wood-eating insects avoid it.

3. (8-9) The purpose and pattern of the tabernacle.

"And let them make Me a sanctuary, that I may dwell among them. According to all that I show you, that is, the pattern of the tabernacle and the pattern of all its furnishings, just so you shall make it.

a. Let them make Me a sanctuary, that I may dwell among them: The purpose of the tabernacle was to be the dwelling place of God. The idea was not that God exclusively lived in that place, but that it was the specific place where men would come and meet God.

b. According to all that I show you, that is, the pattern of the tabernacle and the pattern of all its furnishings: The pattern of the tabernacle was according to a heavenly reality. It was a copy and shadow of the heavenly things (Hebrews 8:5). Therefore, it had to be made according to exact dimensions, being somewhat of a "scale model" of the area around God's throne in heaven.

i. "The pattern means almost 'architect's model.'" (Cole)

B. Instructions for building the Ark of the Covenant.

1. (10-11) The basic structure of the Ark of the Covenant.

"And they shall make an ark of acacia wood; two and a half cubits shall be its length, a cubit and a half its width, and a cubit and a half its height. And you shall overlay it with pure gold, inside and out you shall overlay it, and shall make on it a molding of gold all around.

a. They shall make an ark: The first item God gold Moses to build was the ark, later called the Ark of the Covenant. This was the most important single item associated with the tabernacle, modeled after the throne of God in heaven.

b. They shall make an ark of acacia wood: The Ark of the Covenant was essentially a box (an ark is a box, not a boat). It was made of acacia wood, overlaid with gold, 3 foot 9 inches long; 2 foot 3 inches wide; and 2 foot 3 inches high.

2. (12-15) The rings and the poles for the Ark of the Covenant.

"You shall cast four rings of gold for it, and put them in its four corners; two rings shall be on one side, and two rings on the other side. And you shall make poles of acacia wood, and overlay them with gold. You shall put the poles into the rings on the sides of the ark, that the ark may be carried by them. The poles shall be in the rings of the ark; they shall not be taken from it.

a. You shall cast four rings of gold for it: The Ark didn't have "handles" and was not to be carried by lifting it directly in one's hands. Instead, it was to be carried by inserting gold-overlaid wood poles into gold rings at each corner of the Ark.

b. The poles shall be in the rings of the ark; they shall not be taken from it: The poles were to remain inserted in the rings, and to be the only proper source of contact with the Ark. Apart from touching the poles, it was forbidden to touch the Ark of the Covenant.

i. In 2 Samuel 6:6-7, Uzzah touched the Ark to keep it from falling off a cart but he did not touch it at the poles and God struck him dead. Uzzah was wrong in his thinking that God would let the Ark be damaged; in fact, it did not fall off the cart, and no thanks to Uzzah. Uzzah was also wrong in his thinking that there was something less pure about the ground than his act of pure disobedience.

3. (16) The contents of the Ark.

"And you shall put into the ark the Testimony which I will give you.

a. You shall put into the ark the Testimony: God instructed Moses to put the Testimony - that is, a copy of the law - into the Ark of the Covenant.

b. Which I will give you: God told Moses to build the Ark of the Covenant to hold the law even before the law was given. Later, God would instruct Israel to put other things in the Ark as well - the golden pot that had the manna, Aaron's rod that budded, and the tablets of the covenant (Hebrews 9:4).

3. (17-22) The mercy seat.

"You shall make a mercy seat of pure gold; two and a half cubits shall be its length and a cubit and a half its width. And you shall make two cherubim of gold; of hammered work you shall make them at the two ends of the mercy seat. Make one cherub at one end, and the other cherub at the other end; you shall make the cherubim at the two ends of it of one piece with the mercy seat. And the cherubim shall stretch out their wings above, covering the mercy seat with their wings, and they shall face one another; the faces of the cherubim shall be toward the mercy seat. You shall put the mercy seat on top of the ark, and in the ark you shall put the Testimony that I will give you. And there I will meet with you, and I will speak with you from above the mercy seat, from between the two cherubim which are on the ark of the Testimony, about everything which I will give you in commandment to the children of Israel.

a. You shall make a mercy seat of pure gold: The mercy seat - actually, the lid to the Ark - was to be made of pure gold, and made with the sculpted figures of cherubim. In the picture provided by the Ark of the Covenant, it was as if God dwelt between the two cherubim, and met Israel there.

b. And there I will meet with you: God met with Israel in the sense that He met with the representative of Israel (the high priest) in peace because of the atoning blood on the Day of Atonement (Leviticus 16:14-15).

c. I will speak with you from above the mercy seat, from between the two cherubim: It was as if God, looking down from His dwelling place between the cherubim, saw the law in the Ark - and knew we were guilty of breaking His law. But atoning blood of sacrifice was sprinkled on the mercy seat, so that God saw the blood covering the breaking of His law - and forgiveness could be offered.

i. It is remarkable that even before God gave Moses the tablets of the Ten Commandments, God made provision for Israel's failure under the law.

ii. In Romans 3:25, the Greek word for propitiation (hilasterion) is also used in the Septuagint (an early translation of the Old Testament from Hebrew into Greek, read in the days of the New Testament) for the "mercy seat," it might be said "Jesus is our mercy seat" - He is the place and the means of our redemption.

C. Instructions for building the table of showbread.

1. (23-29) Dimensions and materials for the table of showbread.

"You shall also make a table of acacia wood; two cubits shall be its length, a cubit its width, and a cubit and a half its height. And you shall overlay it with pure gold, and make a molding of gold all around. You shall make for it a frame of a handbreadth all around, and you shall make a gold molding for the frame all around. And you shall make for it four rings of gold, and put the rings on the four corners that are at its four legs. The rings shall be close to the frame, as holders for the poles to bear the table. And you shall make the poles of acacia wood, and overlay them with gold, that the table may be carried with them. You shall make its dishes, its pans, its pitchers, and its bowls for pouring. You shall make them of pure gold.

a. You shall also make a table of acacia wood: This table was to be made of acacia wood, overlaid with gold; 3 feet long, 1 foot, 6 inches wide, and 2 feet, 3 inches high.

b. The rings shall be close to the frame, as holders for the poles to bear the table: This table was also to have rings and poles necessary to carry it, as well as accompanying dishes, pans, and so forth, all made out of pure gold.

2. (30) The purpose for the table of showbread.

"And you shall set the showbread on the table before Me always.

a. And you shall set the showbread on the table before Me always: On the table of showbread were set twelve loaves of showbread - literally, "bread of faces." This was bread associated with, and to be eaten before, the face of God.

i. Meyer calls the showbread "presence-bread." Bread is necessary for survival, and the link was a reminder that fellowship with God was just as necessary for man.

b. Showbread: According to Leviticus 24:5-9, showbread was made of fine flower, and twelve cakes of showbread - one for each tribe of Israel - set on the table, sprinkled lightly with frankincense. Once a week, the bread was replaced and only priests could eat the old bread.

D. Instructions for building the lampstand.

1. (31-36) The lampstand itself.

"You shall also make a lampstand of pure gold; the lampstand shall be of hammered work. Its shaft, its branches, its bowls, its ornamental knobs, and flowers shall be of one piece. And six branches shall come out of its sides: three branches of the lampstand out of one side, and three branches of the lampstand out of the other side. Three bowls shall be made like almond blossoms on one branch, with an ornamental knob and a flower, and three bowls made like almond blossoms on the other branch, with an ornamental knob and a flower; and so for the six branches that come out of the lampstand. On the lampstand itself four bowls shall be made like almond blossoms, each with its ornamental knob and flower. And there shall be a knob under the first two branches of the same, a knob under the second two branches of the same, and a knob under the third two branches of the same, according to the six branches that extend from the lampstand. Their knobs and their branches shall be of one piece; all of it shall be one hammered piece of pure gold.

a. You shall also make a lampstand of pure gold: The lampstand was hammered out of pure gold, with no specific dimensions given, but after the pattern of a modern-day menorah. It had one middle shaft with three branches coming out of each side, for a total of seven places for lamps.

b. Three bowls shall be made like almond blossoms on one branch: The repetition of the almond blossom motif was important because it was the first tree to blossom in the springtime.

2. (37-40) The lamps for the lampstand.

"You shall make seven lamps for it, and they shall arrange its lamps so that they give light in front of it. And its wick-trimmers and their trays shall be of pure gold. It shall be made of a talent of pure gold, with all these utensils. And see to it that you make them according to the pattern which was shown you on the mountain.

a. You shall make seven lamps for it: The tabernacle represented the throne of God, and Revelation 4:5 describes Seven lamps of fire were burning before the throne, which are the seven Spirits of God. The seven lamps represent the presence of the Holy Spirit in heaven.

b. So that they give light in front of it: Since the tabernacle itself was a completely covered tent, the only source of light was the lamps of the lampstand.

c. According to the pattern which was shown you on the mountain: The principle first mentioned in Exodus 25:9 - that the tabernacle and its furnishings were to be built according to the specific, revealed pattern - is here again emphasized. It had to be a proper representation of the heavenly reality.

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

Commentary -- Other

Critics Ask: Exo 25:18

EXODUS 25:18 ff—If it is wrong to make graven images, why did God command Moses to make one?

PROBLEM: God clearly commanded in Exodus 20:4 : “You shall not make for yourself any carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath.” Yet here Moses is instructed by God to “make two cherubim of gold; of hammered work” (v. 18 ). If making images of any heavenly object is wrong, then why did God command Moses to make some on the ark of the covenant?

SOLUTION: The prohibition against making graven images was distinctly set in the context of worshiping idols. There are, then, several reasons why making the cherubim does not conflict with this command not to bow down to graven images. First, there was no chance that the people of Israel would fall down before the cherubim in the most holy place, since they wereforbidden to go in the holy place at any time. Even the high priest went only once a year on the Day of Atonement ( Lev. 16 ).

Further, the prohibition is not against making any carved image for decorative purposes, but of those used in religious worship. In other words, they were not to worship any other God or any image of any god. These cherubim were not given to Israel as images of God; they were angels. Nor were they given to be worshiped. Hence, there is no way in which the command to make them violated the commandment in Exodus 20 .

Finally, the prohibition in Exodus 20 is not against religious art as such, which includes things in heaven (angels) and on earth (humans or animals). Rather, it was against using any image as an idol. That idolatry envisioned is evident from the fact they were instructed not to “bow down to them nor serve them” ( Ex. 20:5 ). The distinction between non-religious use of images and a religious use is important:

THE USE OF IMAGES OR REPRESENTATIONS OF GOD

FORBIDDEN PERMITTED   

• Object of worship • Not an object of worship   

• Appointed by man • Appointed by God   

• Religious purposes • Educational purposes   

• To represent essence about truth • To affirm truth of God   

• Used without qualifications • Used with qualifications

Even language about God in the Bible contains images. God is both a shepherd and a father. But each of these is appropriately qualified. God is not just any father. He is our Heavenly Father. Likewise, Jesus is not just any shepherd, but the Good Shepherd who gave His life for His sheep ( John 10:11 ). No finite image can be appropriately applied to the infinite God without qualification. To do so is idolatry. And idols are idols whether they are mental or metal.   

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 25 (Chapter Introduction)

Overview

Exo 25:1, What the Israelites were to offer for the formation of the tabernacle; Exo 25:10, The form of the ark; Exo 25:17, The mercy seat, with the cherubims; Exo 25:23, The table of shew bread, with the furniture thereof; Exo 25:31, The golden candlestick, with the instruments thereof.

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 25 (Chapter Introduction)

CHAPTER 25

Moses is commanded to take a free-will offering to set up the tabernacle, and of what, Exo 25:1-7 . God commands him to make a sanctuary, Exo 25:8 ; chargeth him how and whereof to make a tabernacle, Exo 25:9 . The form of the ark, Exo 25:10-16 . The mercy-seat, Exo 25:17-22 . The table for the shew-bread, with other utensils, Exo 25:23-30 . Of the candlestick, with its employment, and other furnitures for the tabernacle, Exo 25:31-39 . Moses is commanded to make it answerable to the pattern which he saw in the mount, Exo 25:40 .

Having delivered the moral and judicial laws, he now comes to the ceremonial law, wherein he sets down all things very minutely and particularly, whereas in the other laws he was content to lay down general rules, and leaveth many other things to be by analogy deduced from them. The reason of the difference seems to be this, that the light of reason implanted in all men, gives him greater help in the discovery of moral and judicial things than in ceremonial matters, or in the external way and manner of God’ s worship; which is a thing depending wholly upon God’ s institution, and not left to man’ s invention, which is a very incompetent judge of those things, as appears from hence, because the wittiest men, destitute of God’ s revelation, have been guilty of most foolery in their devices of God’ s worship.

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 25 (Chapter Introduction)

(Exo 25:1-9) What the Israelites were to offer for making the tabernacle.

(Exo 25:10-22) The ark.

(Exo 25:23-30) The table, with its furniture.

(Exo 25:31-40) The candlestick.

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 25 (Chapter Introduction)

At this chapter begins an account of the orders and instructions God gave to Moses upon the mount for the erecting and furnishing of a tabernacle to the honour of God. We have here. I. Orders given for a collection to be made among the people for this purpose (Exo 25:1-9). II. Particular instructions, 1. Concerning the ark of the covenant (Exo 25:10-22). 2. The table of showbread (Exo 25:23-30). 3. The golden candlestick (Exo 25:31, 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

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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 25 (Chapter Introduction)

INTRODUCTION TO EXODUS 25

In this chapter an order is given for a freewill offering towards various things for the worship and service of God, and the materials to be offered, which would be useful and acceptable, are mentioned particularly, Exo 25:1, as also another order to build a sanctuary for God, after a model that he would give, Exo 25:8, and, an ark to put in the law on tables of stone, the fashion of which, and the various things belonging to it, are described, Exo 25:10, and a mercy seat with cherubim on it to be set over the ark, where the Lord promises to meet Moses and commune with him, Exo 25:17 and a table with various appurtenances to it to place the shewbread on, Exo 25:23 and a candlestick of gold, whose parts are described, and all the instruments relative to it, Exo 25:31.