Text -- Exodus 25:2 (NET)

25:2 “Tell the Israelites to take an offering for me; from every person motivated by a willing heart you are to receive my offering.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 25:2

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

JFB: Exo 25:2

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

Clarke: Exo 25:2

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

Calvin: Exo 25:2

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

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

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

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

And again, Exo 20:21,

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

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

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

TSK: Exo 25:2

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

bring me : Heb. take for me

offering : or, heave offering, Num 18:24

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 25:1-9

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

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

Exo 25:2

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

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

Exo 25:3

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

Exo 25:4

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

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

Exo 25:5

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

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

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

Exo 25:6-7

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

Exo 25:8

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

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

Exo 25:9

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

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

Haydock: Exo 25:2

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

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

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

Gill: Exo 25:2

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

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

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

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 25:2

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

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

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

⁴ tn The pronoun is plural.

Geneva Bible: Exo 25:2

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

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

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 25:1-9

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

Matthew Henry: Exo 25:1-9

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

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

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

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

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

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

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

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

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

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

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

Keil-Delitzsch: Exo 25:1-9

Exo 25:1-3

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

Exo 25:4

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

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

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

Exo 25:5

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

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

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

Exo 25:6

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

Exo 25:7

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

Exo 25:8-9

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

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

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

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

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

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

Constable: Exo 24:12--32:1

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

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

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

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

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

Constable: Exo 25:1-9

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

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

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

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

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

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

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

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

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

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

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

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

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

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.