Text -- Exodus 25:23-40 (NET)

The Table for the Bread of the Presence

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

The Lampstand

25:31 “You are to make a lampstand of pure gold. The lampstand is to be made of hammered metal; its base and its shaft, its cups, its buds, and its blossoms are to be from the same piece. 25:32 Six branches are to extend from the sides of the lampstand, three branches of the lampstand from one side of it and three branches of the lampstand from the other side of it. 25:33 Three cups shaped like almond flowers with buds and blossoms are to be on one branch, and three cups shaped like almond flowers with buds and blossoms are to be on the next branch, and the same for the six branches extending from the lampstand. 25:34 On the lampstand there are to be four cups shaped like almond flowers with buds and blossoms, 25:35 with a bud under the first two branches from it, and a bud under the next two branches from it, and a bud under the third two branches from it, according to the six branches that extend from the lampstand. 25:36 Their buds and their branches will be one piece, all of it one hammered piece of pure gold. 25:37 “You are to make its seven lamps, and then set its lamps up on it, so that it will give light to the area in front of it. 25:38 Its trimmers and its trays are to be of pure gold. 25:39 About seventy-five pounds of pure gold is to be used for it and for all these utensils. 25:40 Now be sure to make them according to the pattern you were shown on the mountain.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 25:23

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

Wesley: Exo 25:23

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

Wesley: Exo 25:31

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

JFB: Exo 25:23

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

JFB: Exo 25:24

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

JFB: Exo 25:29

Broad platters.

JFB: Exo 25:29

Cups or concave vessels, used for holding incense.

JFB: Exo 25:29

Both for bread and incense.

JFB: Exo 25:29

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

JFB: Exo 25:29

Rather, "to pour out withal."

JFB: Exo 25:30

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

JFB: Exo 25:31

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

JFB: Exo 25:33

Old spelling for "knobs"--bosses.

JFB: Exo 25:37

The light was derived from pure olive oil, and probably kept continually burning (compare Exo 30:7; Lev 24:2).

JFB: Exo 25:38

Snuffers.

JFB: Exo 25:39

In weight equivalent to 125 lbs. troy.

JFB: Exo 25:40

This caution, which is repeated with no small frequency in other parts of the narrative, is an evidence of the deep interest taken by the Divine King in the erection of His palace or sanctuary; and it is impossible to account for the circumstance of God's condescending to such minute details, except on the assumption that this tabernacle was to be of a typical character, and eminently subservient to the religious instruction and benefit of mankind, by shadowing forth in its leading features the grand truths of the Christian Church.

Clarke: Exo 25:23

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

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

Clarke: Exo 25:29

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

Clarke: Exo 25:29

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

Clarke: Exo 25:29

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

Clarke: Exo 25:29

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

Clarke: Exo 25:30

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

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

Clarke: Exo 25:31

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

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

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

Clarke: Exo 25:39

Of a talent of pure gold shall he make it, with all these vessels - That is, a talent of gold in weight was used in making the candlestick, and the different vessels and instruments which belonged to it. According to Bishop Cumberland, a talent was three thousand shekels. As the Israelites brought each half a shekel, Exo 38:26, so that one hundred talents, one thousand seven hundred and seventy-five shekels, were contributed by six hundred and three thousand five hundred and fifty persons; by halving the number of the Israelites, he finds they contributed three hundred and one thousand seven hundred and seventy-five shekels in all. Now, as we find that this number of shekels made one hundred talents, and one thousand seven hundred and seventy-five shekels over, if we subtract one thousand seven hundred and seventy-five, the odd shekels, from three hundred and one thousand seven hundred and seventy-five, we shall have for a remainder three hundred thousand, the number of shekels in one hundred talents: and if this remainder be divided by one hundred, the number of talents, it quotes three thousand, the number of shekels in each talent. A silver shekel of the sanctuary, being equal, according to Dr. Prideaux, to three shillings English, three thousand such shekels will amount to four hundred and fifty pounds sterling; and, reckoning gold to silver as fifteen to one, a talent of gold will amount to six thousand seven hundred and fifty pounds sterling: to which add two hundred and sixty-three pounds for the one thousand seven hundred and seventy-five shekels, at three shillings each, and it makes a total of seven thousand and thirteen pounds, which immense sum was expended on the candlestick and its furniture. It is no wonder, then, (if the candlestick in the second temple was equal in value to that in the ancient tabernacle), that Titus should think it of sufficient consequence to be one of the articles, with the golden table, and silver trumpets, that should be employed to grace his triumph. Their intrinsic worth was a matter of no consequence to Him whose are the silver and gold, the earth and its fullness; they had accomplished their design, and were of no farther use, either in the kingdom of providence, or the kingdom of grace. See Clarke’ s note on Exo 25:31, and see Clarke’ s note on Exo 38:24.

Clarke: Exo 25:40

And look that thou make, etc. - This verse should be understood as an order to Moses after the tabernacle, etc., had been described to him; as if he had said: "When thou comest to make all the things that I have already described to thee, with the other matters of which I shall afterwards treat, see that thou make every thing according to the pattern which thou didst see in the mount."The Septuagint have it, κατα τον τυτον τον δεδειγμενον σοι· according to the Type-form or fashion, which was shown thee. It appears to me that St. Paul had this command particularly in view when he gave that to his son Timothy which we find in the second epistle, 2Ti 1:13 : Ὑποτυπωσιν εχε ὑγιαινοντων λογων, ὡν παρ ’ εμου ηκουσας . "Hold fast the Form of sound words which thou hast heard of me."The tabernacle was a type of the Church of God; that Church is built upon the foundation of the prophets and apostles, Jesus Christ being the chief cornerstone, Eph 2:20-22 : the doctrines, therefore, delivered by the prophets, Jesus Christ, and his apostles, are essential to the constitution of this church. As God, therefore, gave the plan or form according to which the tabernacle must be constructed, so he gives the doctrines according to which the Christian Church is to be modeled; and apostles, and subordinate builders, are to have and hold fast that Form of sound words, and construct this heavenly building according to that form or pattern which has come through the express revelation of God

In different parts of this work we have had occasion to remark that the heathens borrowed their best things from Divine revelation, both as it refers to what was pure in their doctrines, and significant in their religious rites. Indeed, they seem in many cases to have studied the closest imitation possible, consistent with the adaptation of all to their preposterous and idolatrous worship. They had their Iao or Jove, in imitation of the true Jehovah; and from different attributes of the Divine Nature they formed an innumerable group of gods and goddesses. They had also their temples in imitation of the temple of God; and in these they had their holy and more holy places, in imitation of the courts of the Lord’ s house. The heathen temples consisted of several parts or divisions

1.    The area or porch

2.    The ναος or temple, similar to the nave of our churches

3.    The adytum or holy place, called also penetrale and sacrarium; and

4.    The οπισθοδομος or the inner temple, the most secret recess, where they had their mysteria, and which answered to the holy of holies in the tabernacle

And as there is no evidence whatever that there was any temple among the heathens prior to the tabernacle, it is reasonable to conclude that it served as a model for all that they afterwards built. They had even their portable temples, to imitate the tabernacle; and the shrines for Diana, mentioned Act 19:24, were of this kind. They had even their arks or sacred coffers, where they kept their most holy things, and the mysterious emblems of their religion; together with candlesticks or lamps, to illuminate their temples, which had few windows, to imitate the golden candlestick in the Mosaic tabernacle. They had even their processions, in imitation of the carrying about of the ark in the wilderness, accompanied by such ceremonies as sufficiently show, to an unprejudiced mind, that they borrowed them from this sacred original. Dr. Dodd has a good note on this subject, which I shall take the liberty to extract

Speaking of the ark, he says, "We meet with imitations of this Divinely instituted emblem among several heathen nations. Thus Tacitus, De Moribus Germanorum, cap. 40, informs us that the inhabitants of the north of Germany, our Saxon ancestors, in general worshipped Herthum or Hertham, i.e., the mother earth: Hertham being plainly derived from ארץ arets , earth, and אם am , mother: and they believed her to interpose in the affairs of men, and to visit nations: that to her, in a sacred grove in a certain island of the ocean, a vehicle covered with a vestment was consecrated, and allowed to be touched by the priests only, (compare 2Sa 6:6, 2Sa 6:7; 1Ch 13:9, 1Ch 13:10), who perceived when the goddess entered into her secret place, penetrale, and with profound veneration attended her vehicle, which was drawn by cows; see 1Sa 6:7-10. While the goddess was on her progress, days of rejoicing were kept in every place which she vouchsafed to visit; they engaged in no war, they handled no weapons; peace and quietness were then only known, only relished, till the same priest reconducted the goddess to her temple. Then the vehicle and vestment, and, if you can believe it, the goddess herself, were washed in a sacred lake.

Apuleius, De Aur. Asin., lib. ii., describing a solemn idolatrous procession, after the Egyptian mode, says, "A chest, or ark, was carried by another, containing their secret things, entirely concealing the mysteries of religion.

And Plutarch, in his treatise De Iside, etc., describing the rites of Osiris, says, "On the tenth day of the month, at night, they go down to the sea; and the stolists, together with the priest, carry forth the sacred chest, in which is a small boat or vessel of gold.

Pausanius likewise testifies, lib. vii., c. 19, that the ancient Trojans had a sacred ark, wherein was the image of Bacchus, made by Vulcan, which had been given to Dardanus by Jupiter. As the ark was deposited in the holy of holies, so the heathens had in the inmost part of their temples an adytum or penetrale, to which none had access but the priests. And it is remarkable that, among the Mexicans, Vitzliputzli, their supreme god, was represented under a human shape, sitting on a throne, supported by an azure globe which they called heaven; four poles or sticks came out from two sides of this globe, at the end of which serpents’ heads were carved, the whole making a litter which the priests carried on their shoulders whenever the idol was shown in public - Religious Ceremonies, vol. iii., p. 146

Calmet remarks that the ancients used to dedicate candlesticks in the temples of their gods, bearing a great number of lamps

Pliny, Hist. Nat., lib. xxxiv., c. 3, mentions one made in the form of a tree, with lamps in the likeness of apples, which Alexander the Great consecrated in the temple of Apollo

And Athenaeus, lib. xv., c. 19, 20, mentions one that supported three hundred and sixty-five lamps, which Dionysius the younger, king of Syracuse, dedicated in the Prytaneum at Athens. As the Egyptians, according to the testimony of Clemens Alexandrinus, Strom., lib. i., were the first who used lamps in their temples, they probably borrowed the use from the golden candlestick in the tabernacle and temple

From the solemn and very particular charge, Look that thou make them after their pattern, which was showed thee in the mount, it appears plainly that God showed Moses a model of the tabernacle and all its furniture; and to receive instructions relative to this was one part of his employment while on the mount forty days with God. As God designed that this building, and all that belonged to it, should be patterns or representations of good things to come, it was indispensably necessary that Moses should receive a model and specification of the whole, according to which he might direct the different artificers in their constructing the work

1.    We may observe that the whole tabernacle and its furniture resembled a dwelling-house and its furniture

2. That this tabernacle was the house of God, not merely for the performance of his worship, but for his residence

3.    That God had promised to dwell among this people, and this was the habitation which he appointed for his glory

4.    That the tabernacle, as well as the temple, was a type of the incarnation of Jesus Christ. See Joh 1:14, and Joh 2:19, Joh 2:21

5.    That as the glory of God was manifested between the cherubim, above the mercy-seat, in this tabernacle, so God was in Christ, and in him dwelt all the fullness of the Godhead bodily

6.    As in the tabernacle were found bread, light, etc., probably all these were emblematical of the ample provision made in Christ for the direction, support, and salvation of the soul of man. Of these, and many other things in the law and the prophets, we shall know more when mortality is swallowed up of life.

Calvin: Exo 25:23

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

Calvin: Exo 25:31

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

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

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

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

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

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

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

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

Calvin: Exo 25:40

40.And look that thou make them He again inculcates, what we have already seen, that Moses should take care that all things were exactly modeled according to the original or pattern seen in the mount. But it is certain that it is not any mere vision which is here in question, but that the external ornaments of the sanctuary have reference to their spiritual object, as is plain from the explanation of Stephen and the Apostle. Wherefore we need not wonder that Zechariah should say that God would make manifest, and that by certain proof, under the reign of Christ, that it was no empty spectacle which God had set before His people under the Law.

Defender: Exo 25:40

The details of the design and building of this very temporary dwelling of God, the wilderness tabernacle, occupies most of thirteen chapters of Exodus, indicating the importance of its symbology. Some of the latter is explained in the book of Hebrews (especially Heb 8:1-13 and 9). The tabernacle was actually to be a model of God's "true tabernacle, which the Lord pitched, and not man" (Heb 8:2), where God will dwell with His people forever (Rev 21:3). At that time, no doubt, we shall comprehend the full meaning of all its beauties."

TSK: Exo 25:23

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

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

TSK: Exo 25:24

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

TSK: Exo 25:25

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

TSK: Exo 25:26

four rings of gold : Exo 25:12

TSK: Exo 25:27

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

TSK: Exo 25:28

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

TSK: Exo 25:29

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

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

TSK: Exo 25:30

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

TSK: Exo 25:31

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

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

TSK: Exo 25:33

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

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

TSK: Exo 25:36

beaten : Exo 25:18; Num 8:4; 1Ki 10:16, 1Ki 10:17; 2Ch 9:15

TSK: Exo 25:37

seven : Exo 37:23; Zec 4:2; Rev 1:4, Rev 1:12, Rev 1:20, Rev 2:1, Rev 4:5

they shall : Exo 27:21, Exo 30:8; Lev 24:2-4; 2Ch 13:11

light : or, cause to ascend

give : Exo 40:24; Num 8:2; Psa 119:105; Pro 6:23; Isa 8:20; Mat 5:14; Luk 1:79; Joh 1:9, Joh 8:12, Joh 12:5; Act 26:18; Rev 21:23-25, Rev 22:5

it : Heb. the face of it, Num 8:2

TSK: Exo 25:38

the tongs : 2Ch 4:21; Isa 6:6, snuff dishes, Exo 37:23; Num 4:9; 1Ki 7:50; 2Ki 12:13, 2Ki 25:14; Jer 52:18

TSK: Exo 25:39

talent : Exo 37:24; Zec 5:7

TSK: Exo 25:40

that thou make : Exo 26:30, Exo 39:42, Exo 39:43; Num 8:4; 1Ch 28:11, 1Ch 28:19; Eze 43:11, Eze 43:12; Act 7:44; Heb 8:5

was showed thee in the mount : Heb. thou wast caused to see in the mount

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 25:23-30

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

Exo 25:24

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

Exo 25:25

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

Exo 25:27

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

Exo 25:29

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

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

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

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

Exo 25:30

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

Barnes: Exo 25:31-39

Exo 25:31

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

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

Exo 25:33

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

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

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

Exo 25:37

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

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

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

Exo 25:38

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

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

Exo 25:39

A talent of pure gold - about 94 lbs.

Poole: Exo 25:24

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

Poole: Exo 25:25

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

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

Poole: Exo 25:27

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

Poole: Exo 25:29

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

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

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

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

Poole: Exo 25:30

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

Poole: Exo 25:31

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

His shaft the trunk, or main body of it.

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

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

Poole: Exo 25:32

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

Poole: Exo 25:34

In the candlestick i.e. in the shaft or trunk of the candlestick, which is here distinguished from its branches, shall be four bowls, whereas there were but three in each of the branches.

Poole: Exo 25:35

And, to complete the number of four, mentioned in the foregoing verse, we must understand that there was another knop and bowl and flower in the upper part of the shaft, above all the branches, as the rules of proportion, and common use in making such things, will easily evince.

Poole: Exo 25:37

They shall light the lamps whom I shall appoint for that work. Over against it, i.e. either,

1. The table of shewbread. Or rather,

2. The candlestick, as it is expressed, Num 8:2 , where by the candlestick you are to understand, as here, Exo 25:33,34 , the stem or main body of it; and the sense is, that the lamps shall be so placed, that they and their light may look towards that stem; unless you will suppose that the seven lamps were distinct and separated from the candlestick, and fastened to the sides of the tabernacle in several places, and all giving light to or over against the great candlestick, which was in the midst, as the candlestick did over-against them, which is also, now usual among us.

Poole: Exo 25:39

A talent contains three thousand shekels, Ex 38 25 , or one hundred and twenty-five pounds.

Haydock: Exo 25:23

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

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

Haydock: Exo 25:25

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

Haydock: Exo 25:29

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

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

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

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

Haydock: Exo 25:30

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

Haydock: Exo 25:31

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

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

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

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

Haydock: Exo 25:33

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

Haydock: Exo 25:37

Against. The table of proposition on the north, and that of perfumes in the middle, before the veil. (Tirinus) ---

The lamps might be detached from the rest, (Calmet) and were trimmed every evening to burn all night; but in the day four were extinguished. (Bonfrere)

Haydock: Exo 25:38

Put out, with the oil, &c. Nothing was to be treated with disrespect that had been dedicated to God's service. (Haydock) ---

Alexander adorned the temple of Apollo with a grand candlestick, resembling a tree laden with fruit; (Pliny, [Natural History?] xxxiv. 8,) and Dionysius the younger made a present of one to the prytaneum of Athens, which had 365 lamps upon it. They stood on the ground, and burnt oil, being the more necessary, as the ancient temples had generally no windows. The Egyptians, according to Clement of Alexandria (strom. 1,) were the first who introduced them into their temples. (Calmet) ---

Solomon set up ten candlesticks, five on the north, and five on the south of the holy place, 3 Kings vii. 49.

Gill: Exo 25:23

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

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

Gill: Exo 25:24

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

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

Gill: Exo 25:25

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

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

Gill: Exo 25:26

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

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

Gill: Exo 25:27

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

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

Gill: Exo 25:28

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

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

Gill: Exo 25:29

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

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

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

Gill: Exo 25:30

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

Gill: Exo 25:31

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

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

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

Gill: Exo 25:32

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

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

Gill: Exo 25:33

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

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

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

Gill: Exo 25:34

And in the candlestick shall be four bowls,.... That is, in the trunk or body of it; the branches had but three apiece, but this being larger had four: and these were also

made like unto almonds, with their knops and their flowers; as the bowls on the branches had with them.

Gill: Exo 25:35

And there shall be a knop under two branches of the same,.... According to Jarchi, from the middle of the knop (which was like a pomegranate, or, as others, like an apple) two branches were drawn from the two sides of it, here and there; so they teach in the work of the tabernacle, the height of the candlestick was eighteen hands' breadth: this clause is repeated twice in this verse, signifying there should be a knop under each of the three branches on one side, and three on the other side: for it follows:

according to the six branches that proceed out of the candlestick; out of the trunk of it, as in Exo 25:32.

Gill: Exo 25:36

Their knops and their branches shall be of the same,.... Of the same metal, gold, and of same mass:

all of it shall be one beaten work of pure gold not made in parts, and then put and soldered together, but the whole candlestick in all its parts and branches were to be beaten out of one piece of gold.

Gill: Exo 25:37

And thou shall make the seven lamps thereof,.... Which were, six of them, on the top of the six branches that came out of the sides of the candlestick, and the seventh on the top of the shaft which ran up in the middle of it; which no doubt were made of gold as well as the rest, and may signify the many members of churches bearing the lamp of a profession: or the several gifts and graces of the Spirit, which are sometimes, because of the perfection of them, called the seven spirits of God, and are compared to seven lamps of fire burning before the throne, Rev 4:5 or else the ministers of the Gospel, who are the lights of the world:

and they shall light the lamps thereof; Aaron and his sons, the priests in successive generations:

that they may give light over against it to the table of shewbread, which was opposite to it on the north side of the tabernacle, and so by the light of these lamps the priests could see to place the shewbread in its order; or the candlestick itself, the lamps being so placed as to give light to the whole body of it, that it might be seen in all its parts very distinctly; unless it can be thought that these lamps were separate from the candlestick, and set around the sides of the holy place, and gave light to it: and this may rather seem to be the case, since these lamps are spoken of after the whole of it is said to be one beaten work of pure gold; but then we have no account of the lamps of the candlestick, unless they are supposed to be included in the branches; wherefore the first sense seems best.

Gill: Exo 25:38

Which, according to Jarchi, was a sort of forks with which they took the wicks out of the oil, and put them in the lamps; or, as some think, the snuffers, but they are distinguished from tongs, 1Ki 7:49 and the snuffdishes thereof shall be of pure gold; in which the tongs or snuffers were put, or into which the snuff itself was put that was snuffed off. Jarchi says they were a sort of small cups, in which they put the ashes of the lamp, morning by morning, when they trimmed the lamps from the ashes of the wicks which burned in the night, and were extinct: so Ben Gersom and Lyra say they were vessels full of water where those were put which were snuffed off, that they might not make a smoke, which is not improbable.

Gill: Exo 25:39

Of a talent of pure gold shall he make it, with all these vessels. The common talent weighed sixty pounds, but the sacred talent was double, and weighed one hundred and twenty pounds, as says Jarchi, and so Ben Melech: a talent of gold amounted to 5067 pounds, three shillings and ten pence of our money, according to Bishop Cumberland ^d. (Assuming a troy weight of 12 ounces to a pound, and an ounce of gold worth $400 U.S., than a talent would be worth about $600,000. Editor.)

Gill: Exo 25:40

And look that thou make them,.... Or see that they are made by workmen employed:

after their pattern, which was showed thee in the mount; from whence it appears, that as Moses was showed the model of the tabernacle, so also of the candlestick, and of all its appurtenances, and of every other vessel in it; and he is strictly charged to look carefully and diligently to it, that everything be done exactly according to the model he had a view of, in which everything was particularly described, and nothing was left to the will, humour, and fancy of men.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 25:23

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

NET Notes: Exo 25:24

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

NET Notes: Exo 25:25

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

NET Notes: Exo 25:26

¹ tn Heb “give.”

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

NET Notes: Exo 25:27

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

NET Notes: Exo 25:28

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

NET Notes: Exo 25:29

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

² tn Or “cups” (NAB, TEV).

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

NET Notes: Exo 25:30

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

NET Notes: Exo 25:31

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

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

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

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

NET Notes: Exo 25:32

¹ tn Heb “from the sides of it.”

² tn Heb “from the second side.”

NET Notes: Exo 25:33

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

² tn Heb “thus.”

NET Notes: Exo 25:35

¹ tn For clarity the phrase “the first” has been supplied.

² tn For clarity the phrase “the next” has been supplied.

³ tn For clarity the phrase “the third” has been supplied.

NET Notes: Exo 25:36

¹ tn Heb “will be from it.”

NET Notes: Exo 25:37

¹ tn The word for “lamps” is from the same root as the lampstand, of course. The word is נֵרוֹת (nerot). This probably refers to the small saucer-like pottery lamps that are made very simply with the rim pinched over to form a place to lay the wick. The bowl is then filled with olive oil as fuel.

² tn The translation “set up on” is from the Hebrew verb “bring up.” The construction is impersonal, “and he will bring up,” meaning “one will bring up.” It may mean that people were to fix the lamps on to the shaft and the branches, rather than cause the light to go up (see S. R. Driver, Exodus, 277).

³ tn This is a Hiphil perfect with vav consecutive, from אוֹר (’or, “light”), and in the causative, “to light, give light.”

NET Notes: Exo 25:38

¹ sn The first word refers to something like small tongs or tweezers used to pull up and trim the wicks; the second word refers to fire-pans or censers.

² tn “are to be” has been supplied.

NET Notes: Exo 25:39

¹ tn Heb “a talent.”

² tn The text has “he will make it” or “one will make it.” With no expressed subject it is given a passive translation.

NET Notes: Exo 25:40

¹ tn The text uses two imperatives: “see and make.” This can be interpreted as a verbal hendiadys, calling for Moses and Israel to see to it that they make these things correctly.

² tn The participle is passive, “caused to see,” or, “shown.”

³ sn The message of this section surely concerns access to God. To expound this correctly, though, since it is an instruction section for building the lampstand, the message would be: God requires that his people ensure that light will guide the way of access to God. The breakdown for exposition could be the instructions for preparation for light (one lamp, several branches), then instructions for the purpose and maintenance of the lamps, and then the last verse telling the divine source for the instructions. Naturally, the metaphorical value of light will come up in the study, especially from the NT. So in the NT there is the warning that if churches are unfaithful God will remove their lampstand, their ministry (Rev 2-3).

Geneva Bible: Exo 25:29

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

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

Geneva Bible: Exo 25:31

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

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

Geneva Bible: Exo 25:39

[Of] a ^{( k )} talent of pure gold shall he make it, with all these vessels.

^{( k )} This was the talent weight of the temple, and weighed 120 pounds.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 25:1-40

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

10 The form of the ark.

17 The mercy seat, with the cherubims.

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

31 The golden candlestick, with the instruments thereof.

Maclaren: Exo 25:30

Exodus 25:30

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

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

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

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

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

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

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

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

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

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

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

II. This Table Of Shew-Bread.

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

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

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

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

Maclaren: Exo 25:31

Exodus 25:31

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

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

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

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

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

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

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

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

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

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

This golden lampstand teaches us--

II. How This Office Is To Be Discharged.

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

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

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

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

III. The Golden Lampstand.

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

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

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

MHCC: Exo 25:23-30

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

MHCC: Exo 25:31-40

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

Matthew Henry: Exo 25:23-30

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

Matthew Henry: Exo 25:31-40

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

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

Keil-Delitzsch: Exo 25:23-28

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

Keil-Delitzsch: Exo 25:29

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

Keil-Delitzsch: Exo 25:30

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

Keil-Delitzsch: Exo 25:31-40

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

Exo 25:32

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

Exo 25:33-34

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

Exo 25:35

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

Exo 25:36-37

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

Exo 25:38

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

Exo 25:39-40

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

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

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

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

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

Constable: Exo 24:12--32:1

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

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

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

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

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

Constable: Exo 25:10-40

3. The tabernacle furnishings 25:10-40

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

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

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

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

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

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

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

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

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

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

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

Constable: Exo 25:23-30

The table of showbread 25:23-30

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

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

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

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

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

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

Constable: Exo 25:31-40

The lampstand 25:31-40

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

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

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

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

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

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

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

Guzik: Exo 25:1-40

Exodus 25 - Supplies and Directions for the Tabernacle

A. The supplies for this building project.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

B. Instructions for building the Ark of the Covenant.

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

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

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

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

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

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

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

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

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

3. (16) The contents of the Ark.

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

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

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

3. (17-22) The mercy seat.

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

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

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

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

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

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

C. Instructions for building the table of showbread.

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

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

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

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

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

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

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

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

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

D. Instructions for building the lampstand.

1. (31-36) The lampstand itself.

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

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

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

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

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

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

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

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

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

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.