Text -- Exodus 25:10-22 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

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.

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.

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.

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.

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 25:10

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

Commentary -- Word/Phrase Notes (per Verse)

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.

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.

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.

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.

Commentary -- Verse Notes / Footnotes

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.

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.

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.

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.

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.

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).

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 25:10-40

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

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.