Text -- Exodus 26:1 (NET)

The Tabernacle

26:1 “The tabernacle itself you are to make with ten curtains of fine twisted linen and blue and purple and scarlet; you are to make them with cherubim that are the work of an artistic designer.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 26:1

The curtains were to be embroidered with cherubim, to intimate that the angels of God pitched their tents round about the church, Psa 34:7.

Wesley: Exo 26:1

seat, so there were round the tabernacle. There were to be two hangings, five breadths to each, sewed together, and the two hangings coupled together with golden clasps or tacks, so that it might be all one tabernacle, Exo 26:6. Thus the churches of Christ, though they are many, yet are one, being fitly joined together in holy love and by the unity of the Spirit, so growing into one holy temple in the Lord. This tabernacle was very strait and narrow, but at the preaching of the gospel, the church is bid to enlarge the place of her tent, and to stretch forth her curtains, Isa 54:2.

JFB: Exo 26:1

That is, of elegant texture, richly embroidered. The word "cunning," in old English, is synonymous with "skilful."

Clarke: Exo 26:1

Thou shalt make the tabernacle - משכן mischan , from שכן shachan , to dwell, means simply a dwelling place or habitation of any kind, but here it means the dwelling place of Jehovah, who, as a king in his camp, had his dwelling or pavilion among his people, his table always spread, his lamps lighted, and the priests, etc., his attendants, always in waiting. From the minute and accurate description here given, a good workman, had he the same materials, might make a perfect facsimile of the ancient Jewish tabernacle. It was a movable building, and so constructed that it might be easily taken to pieces, for the greater convenience of carriage, as they were often obliged to transport it from place to place, in their various journeyings. For the twined linen, blue, purple, and scarlet, see Clarke’ s note on Exo 25:4, etc

Clarke: Exo 26:1

Cherubims - See Clarke’ s note on Exo 25:18

Clarke: Exo 26:1

Cunning work - חשב chosheb probably means a sort of diaper, in which the figures appear equally perfect on both sides; this was probably formed in the loom. Another kind of curious work is mentioned, Exo 26:36, רקם rokem , which we term needle-work; this was probably similar to our embroidery, tapestry, or cloth of arras. It has been thought unlikely that these curious works were all manufactured in the wilderness: what was done in the loom, they might have brought with them from Egypt; what could be done by hand, without the use of complex machinery, the Israelitish women could readily perform with their needles, during their stay in the wilderness. But still it seems probable that they brought even their looms with them. The whole of this account shows that not only necessary but ornamental arts had been carried to a considerable pitch of perfection, both among the Israelites and Egyptians

The inner curtains of the tabernacle were ten in number, and each in length twenty-eight cubits, and four in breadth; about sixteen yards twelve inches long, and two yards twelve inches broad. The curtains were to be coupled together, five and five of a side, by fifty loops, Exo 26:5, and as many golden clasps, Exo 26:6, so that each might look like one curtain, and the whole make one entire covering, which was the first.

Calvin: Exo 26:1

1.Moreover, thou shalt make the tabernacle In the whole construction of the tabernacle we must remember what we have already seen, that the Israelites were instructed by external figures how precious a thing is the worship of God, and therefore that they must diligently beware lest it should be polluted by any meanness. For all this richness and magnificence of ornament was the very contrast to meanness. They were also reminded that, if they would be accounted pure worshippers of God, they must avoid all uncleanness, for the tabernacle was the type of the Church. Thus it is certain that by its external ornaments the excellency of spiritual gifts was designated. On this ground Isaiah, discoursing of the perfect glory of the Church as it would be under the reign of Christ, says,

"I will lay thy stones with fair colors, and lay thy foundations with sapphires; and I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones,”
(Isa 54:11;)

by which words he plainly signifies that the Church would be adorned with heavenly beauty, since all kinds of graces shone forth in her But the chief excellency of her adornment must be referred to the instruction which renews us into the image of God. Thus David, when he celebrates the beauty of God’s house, assigns this honor chiefly to the exercises of faith and piety:

"One thing have I desired of the Lord,” he says, “that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple.” (Psa 27:4.)

Was this that he might feed his eyes with empty pictures, with its costly materials, and with the exquisite workmanship of it? Assuredly he does not speak of gazing inquisitively at it, but thus alludes to its visible workmanship, that with the spiritual eyes of faith he may consider the glory more excellent than the whole world, which was there represented. Nor indeed did anything magnificent appear in the tabernacle to delight men’s eyes, but rather was all its richness and excellence covered up with goats’ hair and paltry leather, in order that believers beneath that hidden beauty might reflect on something higher than the carnal sense.

It will suffice to have given these general hints; I now descend to particulars, in which let not my readers expect of me any conceits which may gratify their ears, since nothing is better than to contain ourselves within the limits of edification; and it would be puerile to make a collection of the minutiae wherewith some philosophize; since it was by no means the intention of God to include mysteries in every hook and loop; and even although no part were without a mystical meaning, which no one in his senses will admit, it is better to confess our ignorance than to indulge ourselves in frivolous conjectures. Of this sobriety, too, the author of the Epistle to the Hebrews is a fit master for us, who, although he professedly shews the analogy between the shadows of the Law and the truth manifested in Christ, yet sparingly touches upon some main points, and by this moderation restrains us from too curious disquisitions and deep speculations. In the first place, curtains are made of twilled linen, and blue, purple, and scarlet, which, when coupled together, made an inclosure of forty cubits; for they were ten in number, and the breadth of each was four cubits. By “cunning work,” commentators are agreed that embroidery is meant, especially when God commands that cherubim should be made in them. But some translate the word cherubim by the general name of pictures, ¹⁴⁰ which, although it is not grammatically incorrect, yet, since we have before seen that angels were designated by this word, it; is more probable that figures of angels were everywhere scattered over them; for, when the majesty of God is represented to the life by Dan 7:10, “ten thousand times ten thousand” are said to stand around His judgment-seat, Ridiculous is it of the Papists ¹⁴¹ to infer from hence that churches would be empty and unsightly unless they are adorned with images; for in order that the similitude should hold good, they must needs hide their images under a triple covering, lest the people should be able to see them; and then, how would they be “the books of the unlearned” ( idiotarum), as they call them? ¹⁴²

Now, since the seraphim, of which Isaiah makes mention, (Isa 6:2,) signify the same as the cherubim, and are said “with twain of their wings to cover their faces, and with twain their feet,” their images must be veiled, in order to correspond with them. Besides, it is preposterous, as I have said, forcibly to transfer these rudiments, which God delivered only to His ancient; people, to the fullness of time, when the Church has grown up and has passed out of its childhood. But how far the Jews were from worshipping the cherubim, the heathen poets bear them witness; for Juvenal, speaking of them, said,

" Qui puras nubes, et coeli numen adorant;” ¹⁴³

and God extorted these words from an impure and licentious man, that all might know that the Law of Moses lifted his disciples to things above. A threefold covering is then described, the inner one of goats’ hair, another of rams’ skins dyed red, and the outer one of badgers’ skins; a wooden frame is then added, to strengthen the tabernacle within by its firmness, since otherwise the curtains would have got out of place at the slightest motion. The boards were of shittim-wood, overlaid with gold, either only gilt or covered with gold plates; each of them was supported by two silver bases, ¹⁴⁴ like feet, and they were joined together by bars, passed through rings of gold. In this space the whole tabernacle was contained, which then was distinguished into the outer sanctuary and the Holy of holies. Besides these there was the court in which the people were to stand, because it was not lawful for them to enter the sanctuary, to which the priests alone had access, and they only when clean. Thus David, after having exclaimed, “How amiable are thy tabernacles, O Lord of hosts,” immediately adds, “My soul longeth, yea, even fainteth for the courts of the Lord;” and again, “for a day in thy courts is better than a thousand,” (Psa 84:1;) and again, “Worship the Lord in his holy court.” ¹⁴⁵ (Psa 29:2.) But on so plain a matter there is no need of the abundant proofs which he furnishes. The disposition of the tabernacle is said again, in Exo 26:30, to have been shewn in the mount, that the people should not rest their attention on the visible tabernacle, but with the understanding of faith should penetrate to heaven, and direct their minds to the spiritual pattern, the shadows and types of which they beheld. Neither here must we philosophize too curiously. The allegory will please the ears of many, that by the two bases are meant the Old and New Testament, or the two natures of Christ, because believers rest on these two supports. But with no less probability we might say, that two bases were placed beneath each of the boards; either because godliness hath the promise of this life and of that which is to come; or because we must resist on both sides the temptations which assail us from the right and from the left; or because faith must not limp nor turn to the right or left: thus there would be no bounds to trifling. They allegorically explain that the covering of the tabernacle was made of rams’ skins, ¹⁴⁶ because the Church is protected by the blood of Christ, who is the spotless lamb; but I ask, what do the badgers’ skins, which were above, mean? Why was the covering of goats’ hair put below? Wherefore, sobriety is our best course.

TSK: Exo 26:1

the tabernacle with ten curtains : The word mishcan , from shachan , to dwell, means simply a dwelling-place, or habitation. ""When God had brought the children of Israel out of Egypt,""says the very learned Dr. Cudworth, ""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. - Now, the tabernacle being thus 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 these were the ordinary furniture of a room. 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, etc.""Exo 25:8, Exo 36:8-19, Exo 40:2, Exo 40:17-19; 1Ch 17:1, 1Ch 21:29; Joh 1:14, Joh 2:21; Heb 8:2; Heb 9:9, Heb 9:23, Heb 9:24; Rev 21:3

fine twined linen : Exo 26:36, Exo 25:4, Exo 35:6, Exo 35:35; Rev 19:8

cherubims : Exo 25:18

cunning work : Heb. the work of a cunning workman, or embroiderer

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 26:1-37

(Compare Exo. 36:8-33.) The tabernacle was to comprise three main parts, the tabernacle Exo 26:1-6, more strictly so-called, its tent Exo 26:7-13, and its covering Exo 26:14 (Compare Exo 35:11; Exo 39:33-34; Exo 40:19, Exo 40:34; Num 3:25, etc.). These parts are very clearly distinguished in the Hebrew, but they are confounded in many places of the English Version (see Exo 26:7, Exo 26:9, etc.). The tabernacle itself was to consist of curtains of fine linen woven with colored figures of cherubim, and a structure of boards which was to contain the holy place and the most holy place; the tent was to be a true tent of goats’ hair cloth to contain and shelter the tabernacle: the covering was to be of red rams’ skins and "tachash"skins Exo 25:5, and was spread over the goats’ hair tent as an additional protection against the weather. On the external form of the tabernacle and the arrangement of its parts, see cuts at the end of the chapter.

Exo 26:1

The tabernacle - The משׁכן mı̂shkân , i. e. the dwelling-place; the definite article regularly accompanies the Hebrew word when the dwelling-place of Yahweh is denoted. But in this place the word is not used in its full sense as denoting the dwelling-place of Yahweh: it denotes only the tabernacle-cloth Exo 26:6. The word is, in fact, employed with three distinct ranges of meaning,

(1) in its strict sense, comprising the cloth of the tabernacle with its woodwork (Exo 25:9; Exo 26:30; Exo 36:13; Exo 40:18, etc.);

(2) in a narrower sense, for the tabernacle-cloth only (Exo 26:1, Exo 26:6; Exo 35:11; Exo 39:33-34, etc.);

(3) in a wider sense, for the tabernacle with its tent and covering (Exo 27:19; Exo 35:18, etc.).

With ten curtains - Rather, of ten breadths. Five of these breadths were united so as to form what, in common usage, we should call a large curtain Exo 26:3. The two curtains thus formed were coupled together by the loops and taches to make the entire tabernacle-cloth Exo 26:6.

Of cunning work - More properly, of the work of the skilled weaver. The colored figures of cherubim (see Exo 25:4, Exo 25:18) were to be worked in the loom, as in the manufacture of tapestry and carpets (see Exo 26:36 note). On the different kinds of workmen employed on the textile fabrics, see Exo 35:35.

Exo 26:3

Each curtain formed of five breadths (see Exo 26:1), was 42 feet in length and 30 feet in breadth, taking the cubit at 18 inches.

Exo 26:4

The meaning appears to be, "And thou shalt make loops of blue on the edge of the one breadth (which is) on the side (of the one curtain) at the coupling; and the same shalt thou do in the edge of the outside breadth of the other (curtain) at the coupling."The "coupling"is the uniting together of the two curtains: ("selvedge"is the translation of a word signifying extremity or end).

Exo 26:5

The words "in the edge,"etc. mean, "on the edge of the breadth that is at the coupling in the second (curtain)."

Exo 26:6

Taches of gold - Each "tache,"or clasp, was to unite two opposite loops.

Couple the curtains - i. e. couple the two outside breadths mentioned in Exo 26:4.

Exo 26:7

A covering upon the tabernacle - A tent over the tabernacle. The Hebrew word here used, is the regular one for a tent of skins or cloth of any sort.

Exo 26:9

tabernacle - tent, not tabernacle. The passage might be rendered, "thou shalt equally divide the sixth breadth at the front of the tent."In this way, half a breadth would overhang at the front and half at the back.

Exo 26:10

Or: "And thou shalt make fifty loops on the edge of the outside breadth of the one (curtain) at the coupling, and fifty loops on the edge of the outside breadth of the other (curtain) at the coupling."

Exo 26:11

In the tent, clasps of bronze were used to unite the loops of the two curtains; in the tabernacle, clasps of gold, compare Exo 26:6, Exo 26:37.

Couple the tent together - Not "covering,"as in the margin. By "the tent"is here meant the tent-cloth alone.

Exo 26:13

The measure of the entire tabernacle-cloth was about 60 ft. by 42; that of the tent-cloth was about 67 ft. by 45. When the latter was placed over the former, it spread beyond it at the back and front about 3 ft. (the "half-curtain,"Exo 26:9, Exo 26:12) and at the sides 18 inches.

Exo 26:16

The board would therefore be about 15 ft. long, and 27 in. broad.

Exo 26:18

The entire length of the structure was about 45 ft. in the clear, and its width about 15 ft.

The south side southward - Or, the south side on the right. As the entrance of the tabernacle was at its east end, the south side, to a person entering it, would be on the left hand: but we learn from Josephus that it was usual, in speaking of the temple, to identify the south with the right hand and the north with the left hand, the entrance being regarded as the face of the structure and the west end as its back.

Exo 26:19

Sockets - More literally, bases, or foundations. Each base weighed a talent, that is, about 94 lbs. (see Exo 38:27), and must have been a massive block. The bases formed a continuous foundation for the walls of boards, presenting a succession of sockets or mortices (each base having a single socket), into which the tenons were to fit. They served not only for ornament but also for the protection of the lower ends of the boards from the decay which would have resulted from contact with the ground.

Exo 26:22

The sides of the tabernacle westward - Rather, the back of the tabernacle toward the west. See Exo 26:18.

Exo 26:23

In the two sides - Rather, at the back.

Exo 26:24

The corner boards appear to have been of such width, and so placed, as to add 18 in. to the width of the structure, making up with the six boards of full width Exo 26:22 about 15 ft. in the clear (see Exo 26:18). The "ring"was so formed as to receive two bars meeting "beneath"and "above"at a right angle.

Exo 26:27

For the two sides westward - For the back toward the west. Compare Exo 26:22,

Exo 26:28

In the midst of the boards - If we suppose the boards to have been of ordinary thickness Exo 26:16, the bar was visible and passed through an entire row of rings. In any case, it served to hold the whole wall together.

Exo 26:31

Vail - Literally, separation (see Exo 35:12 note).

Exo 26:33

Taches - Not the same as the hooks of the preceding verse, but the clasps of the tabernacle-cloth (see Exo 26:6).

Exo 26:34-35

See Exo 25:10-16, Exo 25:23, Exo 25:31.

Exo 26:36

The door of the tent - The entrance to the tent, closed by the "hanging"or curtain Exo 27:16.

Wrought with needlework. - The work of the embroiderer. The entrance curtain of the tent and that of the court Exo 27:16 were to be of the same materials, but embroidered with the needle, not made in figures in the loom (see Exo 26:1; Exo 35:35).

Exo 26:37

Rice pillars - These, it should be observed, belonged to the entrance of the tent, not, in their architectural relation, to the entrance of the tabernacle.

Sockets of brass - Their bases (see Exo 26:19) were of bronze (like the taches of the tentcloth, Exo 26:11), not of silver, to mark the inferiority of the tent to the tabernacle.

We are indebted to Mr. Fergusson for what may be regarded as a satisfactory reconstruction of the sanctuary in all its main particulars. He holds that what sheltered the Mishkan was actually a tent of ordinary form, such as common sense and practical experience would suggest as best suited for the purpose.

According to this view the five pillars at the entrance of the tent Exo 26:37 were graduated as they would naturally be at the entrance of any large tent of the best form, the tallest one being in the middle to support one end of a ridge-pole.

Such a ridge-pole, which must have been sixty feet in length, would have required support, and this might have been afforded by a plain pole in the middle of the structure. Over this framing of wood-work the tent-cloth of goats’ hair was strained with its cords and tent-pins in the usual way. (See cut.)

Above the tent-cloth of goats’ hair was spread the covering of red rams’ skins.

The five pillars, to reach across the front of the tent, must have stood five cubits (about 7 1/2 ft.) apart. Their heads were united by connecting rods ("fillets"Exo 27:10) overlaid with gold Exo 36:38. The spaces at the sides and back may have been wholly or in part covered in for the use of the officiating priests, like the small apartments which in after times skirted three sides of the temple. It was probably here that those portions of the sacrifices were eaten which were not to be carried out of the sacred precincts Lev 6:16, Lev 6:26. We may also infer that priests lodged in them. Compare 1Sa 3:2-3.

Poole: Exo 26:1

The tabernacle or tent ; a little house wherein the ark, table, and candlestick were to be placed. And scarlet i.e. with materials of these colours, to wit, wool, as may be gathered from hence, that it is opposed to linen. Compare Exo 25:4 . Of cunning work either woven, or rather wrought with needle, wherein is most skill and curiosity.

Haydock: Exo 26:1

Twisted, for greater strength, with double threads. (Du Hamel) ---

Diversified, &c. Hebrew, "cherubim wrought by a skilful workman." A cherubic work is one extremely diversified, and wonderful; representing birds, flowers, monsters; either in gold, wood, painting, or tapestry. When it is done with a needle, it is styled rokom, "feathers," ( plumarium opus. ) But when the variety of colours is done with the loom, being more ingenious, the Hebrew call it essob "of an inventor." Such were these curtains.

Gill: Exo 26:1

Moreover, thou shalt make the tabernacle,.... Which he was ordered to make before, the pattern of which was shown him in the mount: this was an habitation for God to dwell in, as the word properly signifies, and into which the furniture before described was to be put; this tabernacle was a type both of the human nature of Christ, which is the true tabernacle which God pitched, and not man, the greater and more perfect one, Heb 8:2 in which the fulness of the Godhead dwells bodily, where the glory of God is seen, in whom he grants his gracious presence to his people, and accepts of them and their sacrifices of prayer and praise; and also of the church of God, Psa 43:3. Here Jehovah dwells, grants his presence to his people, and comes and blesses them; here he is worshipped, and spiritual sacrifices are offered up to him with acceptance: the tabernacle of Moses was made

with ten curtains of fine twined linen, and blue, and purple, and scarlet; the ground of these curtains was fine linen, twined or doubled: and the Jewish writers, as Maimonides, Ben Gersom, and others, say it was six times doubled, the word "Shesh", here used, signifying six; and this was interwoven with threads of yarn dyed blue, purple, and scarlet; according to Jarchi, the threads of which this tapestry was made were twenty four times doubled: he observes,"there were four sorts in every thread, one thread of fine linen, and three of wool, and every thread was doubled six times; lo, the four sorts, when they were twined together, there were twenty four double to a thread;''which if so, must make a stuff of a very great consistence and stiffness. This, as applied to the human nature of Christ, the fine linen may denote the purity of it; the various colours the different graces of the Spirit, with which it is adorned; or else the wounds, bruises, bloodshed, sufferings and death he endured in it: as applied to the church, may signify the clothing of the saints with the righteousness of Christ, that fine linen clean and white, and their being washed in his precious blood, and beautified with the graces of his Spirit:

with cherubim of cunning work shall thou make them; that is, with figures like those of the cherubim on the mercy seat, so disposed by the curious art and contrivance of the weaver, as to appear on both sides of this tapestry; for this was not wrought by a needle, which only shows the figure on one side, but by weaving, as Jarchi observes; and who says, that there was one figure on one side, and another on another; as, for instance, a lion on one side, and an eagle on the other; or, which is more likely, the same figure was seen on both sides, as Maimonides affirms, who says ^e, the work called Chosheb (which is what is here spoken of) is that whose figures appear on both sides, before and behind: this in the mystical sense may point either to the ministration of angels to Christ in his human nature, and to his people the heirs of salvation; or else to the service of Gospel ministers, done for the honour and glory of Christ, and the good of his church and people: Josephus ^f thinks these curtains had a mystical meaning in them, and represent the nature of the elements, and so Philo ^g.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 26:1

¹ sn This chapter is given over to the details of the structure itself, the curtains, coverings, boards and walls and veil. The passage can be studied on one level for its function both practically and symbolically for Israel’s worship. On another level it can be studied for its typology, for the tabernacle and many of its parts speak of Christ. For this one should see the commentaries.

² tn The word order in Hebrew thrusts the direct object to the front for particular emphasis. After the first couple of pieces of furniture are treated (chap. 25), attention turns to the tabernacle itself.

³ tn This is for the adverbial accusative explaining how the dwelling place is to be made.

⁴ sn S. R. Driver suggests that the curtains were made with threads dyed with these colors (Exodus, 280). Perhaps the colored threads were used for embroidering the cherubim in the curtains.

⁵ tn The construction is difficult in this line because of the word order. “Cherubim” is an adverbial accusative explaining how they were to make the curtains. And מַעֲשֵׂה חֹשֵׁב (ma’aseh khoshev) means literally “work of a designer”; it is in apposition to “cherubim.” The Hebrew participle means “designer” or “deviser” so that one could render this “of artistic designs in weaving” (S. R. Driver, Exodus, 280-81). B. Jacob says that it refers to “artistic weavers” (Exodus, 789).

Geneva Bible: Exo 26:1

Moreover thou shalt make the tabernacle [with] ten curtains [of] fine twined linen, and blue, and purple, and scarlet: [with] cherubims of ^{( a )} cunning work shalt thou make them.

^{( a )} That is, of most cunning or fine work.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 26:1-37

1 The ten curtains of the tabernacle.

7 The eleven curtains of goats' hair, and the covering of rams' and badgers' skins.

15 The boards of the tabernacle, with their sockets and bars.

31 The vail for the ark.

36 The hanging for the door.

MHCC: Exo 26:1-6

God manifested his presence among the Israelites in a tabernacle or tent, because of their condition in the wilderness. God suits the tokens of his favour, and the gifts of his grace, to his people's state and wants. The curtains of the tabernacle were to be very rich. They were to be embroidered with cherubim, signifying that the angels of God pitch their tents round about the church, Psa 34:7.

Matthew Henry: Exo 26:1-6

I. The house must be a tabernacle or tent, such as soldiers now use in the camp, which was both a mean dwelling and a movable one; and yet the ark of God had not better, till Solomon built the temple 480 years after this, 1Ki 6:1. God manifested his presence among them thus in a tabernacle, 1. In compliance with their present condition in the wilderness, that they might have him with them wherever they went. Note, God suits the tokens of his favour, and the gifts of his grace, to his people's wants and necessities, according as they are, accommodating his mercy to their state, prosperous or adverse, settled or unsettled. When thou passest through the waters, I will be with thee, Isa 43:2. 2. That it might represent the state of God's church in this world, it is a tabernacle-state, Psa 15:1. We have here no continuing city; being strangers in this world, and travellers towards a better, we shall never be fixed till we come to heaven. Church-privileges are movable goods, from one place to another; the gospel is not tied to any place; the candlestick is in a tent, and may easily be taken away, Rev 2:5. If we make much of the tabernacle, and improve the privilege of it, wherever we go it will accompany us; but, if we neglect and disgrace it, wherever we stay it will forsake us. What hath my beloved to do in my house? Jer 11:15.

II. The curtains of the tabernacle must correspond to a divine pattern. 1. They were to be very rich, the best of the kind, fine twined linen; and colours very pleasing, blue, and purple, and scarlet. 2. They were to be embroidered with cherubim (Exo 26:1), to intimate that the angels of God pitch their tents round about the church, Psa 34:7. As there were cherubim over the mercy-seat, so there were round the tabernacle; for we find the angels compassing, not only the throne, but the elders; see Rev 5:11. 3. There were to be two hangings, five breadths in each, sewed together, and the two hangings coupled together with golden clasps, or tacks, so that it might be all one tabernacle, Exo 26:6. Thus the churches of Christ and the saints, though they are many, are yet one, being fitly joined together in holy love, and by the unity of the Spirit, so growing into one holy temple in the Lord, Eph 2:21, Eph 2:22; Eph 4:16. This tabernacle was very strait and narrow; but, at the preaching of the gospel, the church is bidden to enlarge the place of her tent, and to stretch forth her curtains, Isa 54:2.

Keil-Delitzsch: Exo 26:1

(cf. Ex 36:8-38). The Dwelling-Place. - This was to be formed of a framework of wood, and of tapestry and curtains. The description commences with the tapestry or tent-cloth (Exo 26:1-14), which made the framework (vv. 15-30) into a dwelling. The inner lining is mentioned first (Exo 26:1-6), because this made the dwelling into a tent (tabernacle). This inner tent-cloth was to consist of ten curtains ( יריעת , αὐλαίαι ), or, as Luther has more aptly rendered it, Teppiche , pieces of tapestry, i.e., of cloth composed of byssus yarn, hyacinth, purple, and scarlet. משׁזר twisted, signifies yarn composed of various colours twisted together, from which the finer kinds of byssus, for which the Egyptians were so celebrated, were made (vid., Hengstenberg, Egypt, pp. 139ff.). The byssus yarn was of a clear white, and this was woven into mixed cloth by combination with dark blue, and dark and fiery red. It was not to be in simple stripes or checks, however; but the variegated yarn was to be woven (embroidered) into the white byssus, so as to form artistic figures of cherubim ("cherubim, work of the artistic weaver, shalt thou make it"). חשׁב מעשׂה (lit., work or labour of the thinker) is applied to artistic weaving, in which either figures or gold threads (Exo 28:6, Exo 28:8, Exo 28:15) are worked into the cloth, and which is to be distinguished from רקם מעשׂה variegated weaving (Exo 26:36).

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 26:1-37

4. The tabernacle structure ch. 26

The tabernacle walls consisted of rigid supports with curtains hung over the boards. These draperies also evidently formed its ceiling. Most commentators believe that the tabernacle was a single structure, but a few believe it consisted of three separate structures one on top of the other. These structures were the tabernacle proper, a tent over it made of goat hair, and another tent of skins that covered both of these structures.⁴⁵⁶

The tabernacle as a whole illustrates four different things according to Scripture. It represents the heavens where God dwells and from which He manifests Himself (Heb. 4:14; 9:23-24), the work of Christ (John 2:19-21; Heb. 3:3-4; 8:2; 9:11-12), the individual believer (1 Cor. 6:19), and the church (1 Tim. 3:15; Heb. 3:6; 10:21).

Constable: Exo 26:1-14

The curtains 26:1-14

The extent to which these curtains were visible from inside the tabernacle is not clear in the text and has been the subject of debate by commentators. They were of four colors that some writers have interpreted as having symbolic significance on the basis of other biblical references to and uses of these colors. The colors were white (holiness), blue (heavenly origin and character), purple (royal glory), and crimson (blood and vigorous life).⁴⁵⁷

"Woven into the fabric of the curtains were images of cherubim, apparently intended to recall the theme of paradise lost' by alluding to the cherubim which guarded the Tree of Life' in Genesis 3:24."⁴⁵⁸

Some interpreters have seen in the goats' skins separation from evil. The later prophets in Israel who dressed in goat skins called the people to holiness and separation from evil. Some have felt the rams' skins dyed red taught the Israelites the importance of devotion to God since God specified the use of rams in some offerings of worship. A slightly different interpretation follows.

"Within the sanctuary, moving from the inside out, the curtains of fine linen were visible only to the priests who served in the presence of him who is purity and righteousness itself. The curtains of goats' hair were reminders of the daily sin offering that was a kid from the goats (Num 28:15) and of our cleansing from sin (Lev 16). The covering of rams' skins also recalled the sacrifice used in consecrating the priesthood (Lev. 8); and it was deliberately dyed red, showing that the priesthood was set apart by blood. Finally, the protective coating of the sea cows' [NIV; porpoise or dolphin, NASB; badger, AV, NKJV; goat, RSV] hides marked a protective separation between the dwelling place of God and the world."⁴⁵⁹

The total area covered by these tapestries was 45 feet long by 15 feet wide by 15 feet high. The most holy place was a 15 foot cube and the holy place was 30 by 15 by 15 feet. Thus the tabernacle structure was only one and a half parking spaces wide and a little more than two parking spaces long.

Guzik: Exo 26:1-37

Exodus 26 - Coverings and Curtains for the Tabernacle

A. Four sets of curtains for the tent itself.

1. (1-6) The fine linen curtain.

"Moreover you shall make the tabernacle with ten curtains of fine woven linen and blue, purple, and scarlet thread; with artistic designs of cherubim you shall weave them. The length of each curtain shall be twenty-eight cubits, and the width of each curtain four cubits. And every one of the curtains shall have the same measurements. Five curtains shall be coupled to one another, and the other five curtains shall be coupled to one another. And you shall make loops of blue yarn on the edge of the curtain on the selvedge of one set, and likewise you shall do on the outer edge of the other curtain of the second set. Fifty loops you shall make in the one curtain, and fifty loops you shall make on the edge of the curtain that is on the end of the second set, that the loops may be clasped to one another. And you shall make fifty clasps of gold, and couple the curtains together with the clasps, so that it may be one tabernacle.

a. Make the tabernacle with ten curtains of fine woven linen: The tabernacle was a tent with a frame and a series of elaborate coverings. This section describes the first covering, the one seen from the interior of the tabernacle.

i. The plans for the tabernacle were revealed to Moses from the inside out, starting with the interior furniture and then working out. We approach the sanctuary from the outside in, but God builds the sanctuary from the inside out. He works in His people according to the same pattern.

b. Fine woven linen . . . with artistic designs of cherubim: The designs on this covering were visible only from the inside of the tabernacle. Therefore, on the inside of the tabernacle, one saw cherubim all around - as one would see in heaven (Psalm 80:1, Isaiah 37:16, and Ezekiel 10:3).

c. Five curtains shall be coupled: The fine linen curtain was made by sewing together five curtains, each one 42 feet (14 meters) long and 6 feet (2 meters) wide. They were first joined in sets of five, and then joined together for a covering 42 feet (14 meters) by 60 feet (20 meters).

d. Make fifty clasps of gold, and couple the curtains together with the clasps: The sets of five curtains were not to be sewn to each other, but joined by a system of loops on the fabric and gold clasps to link the loops from one set of five curtains to the other set of five curtains.

e. So that it may be one tabernacle: The spiritual principle illustrated with this method of joining the curtains is unity in diversity. It is the same idea of Romans 12:5: we, being many, are one body in Christ, and individually members of one another.

2. (7-13) The curtain made of goats' hair.

"You shall also make curtains of goats' hair, to be a tent over the tabernacle. You shall make eleven curtains. The length of each curtain shall be thirty cubits, and the width of each curtain four cubits; and the eleven curtains shall all have the same measurements. And you shall couple five curtains by themselves and six curtains by themselves, and you shall double over the sixth curtain at the forefront of the tent. You shall make fifty loops on the edge of the curtain that is outermost in one set, and fifty loops on the edge of the curtain of the second set. And you shall make fifty bronze clasps, put the clasps into the loops, and couple the tent together, that it may be one. The remnant that remains of the curtains of the tent, the half curtain that remains, shall hang over the back of the tabernacle. And a cubit on one side and a cubit on the other side, of what remains of the length of the curtains of the tent, shall hang over the sides of the tabernacle, on this side and on that side, to cover it.

a. Make curtains of goats' hair: The second covering was made of goats' hair, producing a fabric dark, thick, and coarse - somewhat like felt. This covering was made by joining together five and six strips of fabric with each strip being 45 feet (15 meters) long and 6 feet (2 meters) wide.

b. Couple the tent together, that it may be one: The set of five strips and the set of six strips were joined together with a series of loops and bronze clasps. The inner covering or curtain used gold clasps, but this second covering used bronze.

c. The remnant that remains . . . shall hang over the back of the tabernacle: Since the goats' hair layer was six feet (2 meters) longer than the fine linen layer, the extra six feet covered over the back portion of the tent.

d. A cubit on one side, and a cubit on the other side: Since the goats' hair covering was wider by 3 feet (2 meters), this layer completely covered over the fine linen layer.

i. Therefore, the fine linen layer - the "heavenly" set of coverings - was completely obscured and overlapped by the dark covering of goats' hair. It was not open to observation, even in part. Heaven remained hidden to all except those who enter in through the door of the tabernacle.

3. (14) Two sets of coverings: ram skin dyed red, and badger skin.

"You shall also make a covering of ram skins dyed red for the tent, and a covering of badger skins above that.

a. You shall also make a covering of ram skins: The covering of ram skins was like fine leather dyed red. No specific size or arrangement is mentioned for the assembling of this covering.

b. A covering of badger skins above that: The outer covering of badger skins (or, perhaps porpoise or sea-cow skins) was a durable and water resistant outer covering. It wasn't particularly beautiful to look at, but it was extremely comfortable.

i. When these four layers of curtains were laid on one another, the result was very dry and very dark tent. The only light came from the lampstand described in the previous chapter.

B. The framing system for the tabernacle.

1. (15-25) Boards for the sides of the tent.

"And for the tabernacle you shall make the boards of acacia wood, standing upright. Ten cubits shall be the length of a board, and a cubit and a half shall be the width of each board. Two tenons shall be in each board for binding one to another. Thus you shall make for all the boards of the tabernacle. And you shall make the boards for the tabernacle, twenty boards for the south side. You shall make forty sockets of silver under the twenty boards: two sockets under each of the boards for its two tenons. And for the second side of the tabernacle, the north side, there shall be twenty boards and their forty sockets of silver: two sockets under each of the boards. For the far side of the tabernacle, westward, you shall make six boards. And you shall also make two boards for the two back corners of the tabernacle. They shall be coupled together at the bottom and they shall be coupled together at the top by one ring. Thus it shall be for both of them. They shall be for the two corners. So there shall be eight boards with their sockets of silver; sixteen sockets; two sockets under each board.

a. For the tabernacle you shall make the boards of acacia wood: Each board was made of acacia wood and overlaid with gold. Each board was 15 feet (5 meters) high and 2 feet 3 inches (about .75 meter) wide.

b. Twenty boards for the south side: The north and south sides of the tabernacle had 20 boards each. The back (westward) side was six boards wide with two corner boards, for a total of eight boards across the back.

c. Coupled together at the top by one ring: Each board was joined together by a system of tenons (tabs) with rings, through which ran bars. Each board had four rings through which the bars ran, and the corner boards had eight rings, four on two sides to accommodate the corners.

d. So there shall be eight boards with their sockets of silver; sixteen sockets: Each board rested on two sockets of silver, each socket made with one talent of silver. Therefore each board rested on a base of 264 pounds (120 kilos) of silver.

i. Silver is the metal associated with redemption and payment for sin (Exodus 21:32, Leviticus 5:15, 27:3, 27:6, Numbers 18:16, and Deuteronomy 22:19). Jesus was betrayed for silver (Matthew 26:15). The tabernacle's foundation was silver - pointing to the redeeming work of Jesus Christ.

ii. Perhaps the dual nature of the foundation had to do with the two sources of revelation - the Old and New Testaments.

iii. The silver of redemption also separated the tabernacle from the dirt of the desert floor. Jesus' redeeming work separates us from the world.

2. (26-30) Bars to join together the boards.

"And you shall make bars of acacia wood: five for the boards on one side of the tabernacle, five bars for the boards on the other side of the tabernacle, and five bars for the boards of the side of the tabernacle, for the far side westward. The middle bar shall pass through the midst of the boards from end to end. You shall overlay the boards with gold, make their rings of gold as holders for the bars, and overlay the bars with gold. And you shall raise up the tabernacle according to its pattern which you were shown on the mountain.

a. And you shall make bars of acacia wood: Each bar was made of acacia wood and overlaid in gold. Seemingly, the bars ran the entire length of each side, linking together each board into one system.

b. The middle bar shall pass through the midst of the boards from end to end: Four bars ran horizontally on each side, linking each board. One bar - the middle bar - was invisible, running in the middle of each board.

i. This speaks to both the visible and the invisible unity among God's people. The system of linking bars was both visible and invisible.

c. According to its pattern which you were shown on the mountain: The repetition of this phrase (Exodus 25:9, 25:40 and here in 26:30) suggests that Moses received a vision of exactly how the tabernacle should look. He had to communicate this vision to the craftsmen who did the actual building.

i. God works the same way in leaders today. He gives them a vision of what His work should be, and the leader passes it on to others who will do much of the actual work. Moses couldn't have remained silent about what God had shown him, or the work would never have gotten done.

C. Two barriers: the veil and the screen.

1. (31-33) The veil.

"You shall make a veil woven of blue, purple, and scarlet thread, and fine woven linen. It shall be woven with an artistic design of cherubim. You shall hang it upon the four pillars of acacia wood overlaid with gold. Their hooks shall be gold, upon four sockets of silver. And you shall hang the veil from the clasps. Then you shall bring the ark of the Testimony in there, behind the veil. The veil shall be a divider for you between the holy place and the Most Holy.

a. You shall make a veil: The veil, made of fine linen and blue and purple and scarlet yarn, with artistic design of cherubim, hung on four pillars made of acacia wood overlaid with gold, set on silver sockets.

i. The ancient Jews said the later veil of the temple was as wide as four fingers, so that no one could possible see into the Most Holy place.

b. With an artistic design of cherubim: From this, we know that the interior of the tabernacle was filled with gold and the pattern of cherubim.

c. The veil shall be a divider for you between the holy place and the Most Holy: The veil separated the tent into two compartments. The first compartment was the holy place, which was the larger room, first entered, with the table of showbread, the lampstand, and the altar of incense. The second compartment was the Most Holy place, a smaller room with the Ark of the Covenant.

i. This veil was a barrier, and no priest could go beyond the veil into the Most Holy place except the high priest. He could only enter once a year, and that on the Day of Atonement.

ii. Spiritually speaking, in dying for our sins Jesus with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption (Hebrews 9:12).

iii. In the temple, this veil was torn from top to bottom at the death of Jesus (Matthew 27:51), showing that through His death, there is no longer a barrier to the Most Holy place.

iv. Now the Most Holy Place is open to us: brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is His flesh (Hebrews 10:19-20). The torn veil of Matthew 27:51 also symbolizes the broken body of Jesus, through which we have access to the Most Holy Place.

v. Centuries later, the ancient general Pompey pushed aside the priests and walked right into the Most Holy place of the temple - and was astounded to see there was no idol or statue.

2. (34-35) The arrangement of furniture in the two rooms of the tabernacle.

"You shall put the mercy seat upon the ark of the Testimony in the Most Holy. You shall set the table outside the veil, and the lampstand across from the table on the side of the tabernacle toward the south; and you shall put the table on the north side.

a. Put the mercy seat upon the ark of the Testimony in the Most Holy: The Ark of the Covenant (here called the ark of the Testimony) was behind the veil in the Most Holy place.

b. Set the table outside the veil: The table of showbread was on the north side of the tabernacle (on the right as one entered the tabernacle) and the lampstand was toward the south (on the left as one entered the tabernacle).

i. The furniture in the holy place spoke of three great obligations of walking with God: pray (the altar of incense), fellowship (the table of showbread), and receive illumination (the lampstand).

3. (36-37) The screen for a door.

"You shall make a screen for the door of the tabernacle, woven of blue, purple, and scarlet thread, and fine woven linen, made by a weaver. And you shall make for the screen five pillars of acacia wood, and overlay them with gold; their hooks shall be of gold, and you shall cast five sockets of bronze for them.

a. Make a screen for the door of the tabernacle: The same color scheme - blue and purple and scarlet yarn, and fine linen thread was used to make a covering for the east entrance of the tabernacle. This was the only way to enter the structure.

b. Five pillars of acacia wood: The screen hung from hooks on five pillars. Each pillar was made of acacia wood overlaid with gold and set on a foundation of bronze.

i. Since bronze (or brass) must be made with a refining fire, it pictures purity and endurance through trial. The entrance to the tabernacle hung on a symbolic foundation of what Jesus did for us

© 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 26 (Chapter Introduction)

Overview

Exo 26:1, The ten curtains of the tabernacle; Exo 26:7, The eleven curtains of goats’ hair, and the covering of rams’ and badgers’ skins; Exo 26:15, The boards of the tabernacle, with their sockets and bars; Exo 26:31, The vail for the ark; Exo 26:36, The hanging for the door.

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 26 (Chapter Introduction)

CHAPTER 26

Moses is commanded to make the tabernacle with ten curtains, Exo 26:1 The length and breadth of the curtains, Exo 26:2 . The form of the curtains, Exo 26:3-6 . He is commanded to make eleven curtains of goats’ hair, Exo 26:7 . The manner of the making and placing them, Exo 26:8-14 . Of what the tabernacle is to be made, Exo 26:15 . The manner of its making, with other utensils, Exo 26:16-30 . Of the veil, and what it is to be made of, Exo 26:31 . The fashion of it, Exo 26:32,33 . The hanging for the tent-door, Exo 26:36 .

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 26 (Chapter Introduction)

(Exo 26:1-6) The curtains of the tabernacle.

(Exo 26:7-14) The curtains of goats' hair.

(v. 15-30) The boards, sockets, and bars.

(Exo 26:31-37) The vail of the holy of holies, and for the entrance.

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 26 (Chapter Introduction)

Moses here receives instructions, I. Concerning the inner curtains of the tent or tabernacle, and the coupling of those curtains (Exo 26:1-6). II. Concerning the outer curtains which were of goats' hair, to strengthen the former (Exo 26:7-13). III. Concerning the case or cover which was to secure it from the weather (Exo 26:14). IV. Concerning the boards which were to be reared up to support the curtains, with their bars and sockets (v. 15-30). V. The partition between the holy place and the most holy (Exo 26:31-35). VI. The veil for the door (Exo 26:36, Exo 26:37). These particulars, thus largely recorded, seem of little use to us now; yet, having been of great use to Moses and Israel, and God having thought fit to preserve down to us the remembrance of them, we ought not to overlook them. Even the antiquity renders this account venerable.

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 26 (Chapter Introduction)

INTRODUCTION TO EXODUS 26

In this chapter a description is given of the tabernacle itself, and first of its inward curtains, of their number, matter, length, and breadth, and the manner of coupling them together, Exo 26:1, and then of the outward curtains of it, their number, matter, length, and breadth, and coupling, and how disposed of, Exo 26:7, and next of the two coverings of the tabernacle, of rams' skins and badgers' skins, Exo 22:14, the boards for the tabernacle are also described, with their tenons and sockets, Exo 26:15 and the bars and rings for it, by which it was kept firm together, Exo 26:26, an account is given of the vail between the holy and the most holy place, Exo 26:31, and of the hanging for the door of the tabernacle, Exo 26:36.