Text -- Exodus 27:20 (NET)

Offering the Oil

27:20 “You are to command the Israelites that they bring to you pure oil of pressed olives for the light, so that the lamps will burn regularly.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 27:20

We read of the candlestick in the 25th chapter; here is order given for the keeping of the lamps constantly burning in it. The pure oil signified the gifts and graces of the Spirit, which are communicated to all believers from Christ the good olive, of whose fulness we receive, Zec 4:11-12. The priests were to light the lamps, and to tend them; to cause the lamp to burn always, night and day. Thus it is the work of ministers to preach and expound the scriptures, which are as a lamp to enlighten the church. This is to be a statute for ever, that the lamps of the word be lighted as duly as the incense of prayer and praise is offered.

JFB: Exo 27:20-21

That is, such as runs from the olives when bruised and without the application of fire.

JFB: Exo 27:20-21

Were to take charge of lighting it in all time coming.

Clarke: Exo 27:20

Pure oil olive beaten - That is, such oil as could easily be expressed from the olives after they had been bruised in a mortar; the mother drop, as it is called, which drops out of itself as soon as the olives are a little broken, and which is much purer than that which is obtained after the olives are put under the press

Columella, who is a legitimate evidence in all such matters, says that the oil which flowed out of the fruit either spontaneously, or with little application of the force of the press, was of a much finer flavour than that which was obtained otherwise. Quoniam longe melioris saporis est, quod minore vi preli, quasi luxurians, defluxerit - Colum., lib. xii., c. 50

Clarke: Exo 27:20

To cause the lamp to burn always - They were to be kept burning through the whole of the night, and some think all the day besides; but there is a difference of sentiment upon this subject. See the note on Exo 27:21

This oil and continual flame were not only emblematical of the unction and influences of the Holy Ghost, but also of that pure spirit of devotion which ever animates the hearts and minds of the genuine worshippers of the true God. The temple of Vesta, where a fire was kept perpetually burning, seems to have been formed on the model of the tabernacle; and from this the followers of Zeratusht, commonly called Zoroaster, appear to have derived their doctrine of the perpetual fire, which they still worship as an emblem of the Deity.

Calvin: Exo 27:20

Exo 27:20 And thou shalt command the children of Israel I have transferred these two passages from elsewhere, since they relate to the service of the tabernacle; for the children of Israel are commanded to contribute as much oil as may be sufficient for the seven lamps. Now, since Divine illumination and the grace of the Holy Spirit were, as we have seen, the truth of this symbol, God requires pure oil, i.e., not muddy, or mixed with lees, for, had it been in any respect faulty, so much would have been detracted from the dignity of the mystery. Its purity, then, shewed that nothing mean or common was signified by it; that the Israelites also might bring with them pure minds, and duly prepared and disposed to consider the spiritual light. He again repeats, that the oil must be supplied seasonably at its proper hours, so that the lamps may be always burning; that thus the children of Israel might learn that nothing is more opposed to the worship of God than obscurity and darkness; and that it is not to be interrupted at intervals, ¹³⁷ but that the direction of the Spirit should shine from heaven in a perpetual flow. Thus, in the second passage cited, He thrice reiterates the word “continually,” to shew that the true light should never be put out in any respect. This office God enjoins upon the priests, because they ought to be ministers of light when they are interpreting the Law, which David calls “the lamp of our feet, and the light of our paths.” (Psa 119:105.) But what is the meaning of the offering (of the oil) by the people, since men are possessed of no power for the spiritual enlightening of their own minds? I reply that, in the types of the Law, the several parts are not to be so scrupulously forced to the rule, as if there were nothing in the outward sign with which the reality did not correspond; and again, that although men having nothing of their own and of themselves to bring, yet, that they may more diligently exert themselves in their endeavors to serve God, they are justly required to dedicate themselves and all that they have to God. At the end, where the words “a statute for ever” are added, understand them to mean, until the real manifestation of those things, of which the candlestick and its lamps were a type. This point I have discussed in Genesis ¹³⁸ It is called “a statute from the ¹³⁹ children of Israel,” ( a filiis Israel,) since God requires its observance from them; unless it be preferred to translate it with Jerome, “Before ( coram) the children of Israel.” The exposition of others, “among ( apud) the children of Israel,” or from the fathers to the children, is harsher, and altogether forced.

TSK: Exo 27:20

pure oil olive beaten : That is, such oil as could be easily expressed from the olives, after they had been bruised in a mortar; and which is much purer than that obtained after the olives are put under the press. Exo 39:37; Lev 24:2-4; Jdg 9:9; Psa 23:5; Zec 4:11-14; Rev 11:4

for the light : Exo 25:31-37

to cause the lamp : Josephus says, that the whole of the seven lamps burned all night; and that in the morning four were extinguished, and three burned the whole of the day. Such might have been the practice in his time; but it appears sufficiently evident from Exo 30:8, and 1Sa 3:3, that they were anciently extinguished in the morning.

to burn : Heb. to ascend up

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 27:20

Pure oil olive beaten - The oil was to be of the best kind. It is called beaten, because it was obtained by merely bruising the olives in a mortar or mill, without the application of heat. The finest oil is now thus obtained from young fruit freshly gathered. The inferior kind is pressed from unselected fruit under stronger pressure, and with the application of heat.

The lamp - i. e. the lamps of the golden candlestick. (See Exo 25:37.)

To burn - See the margin "to ascend up."It should be observed that the word does not properly mean to burn in the sense of to consume, but is the word regularly used to express the action of fire upon what was offered to Yahweh (see Lev 1:9).

Always - i. e. every night "from evening until morning."Compare Exo 30:8.

Poole: Exo 27:20

Beaten out of the olives with a pestle, which is freer from dregs than that which is squeezed out with a press.

To burn always i.e. at all the times. appointed; daily, though not continually; as the lamb offered only every morning and every evening is called a continual burnt-offering , Exo 29:42 . For that these were lighted only at the evening, may seem probable from the next verse, and from Exo 27:21 30:8 Lev 24:3 1Sa 3:3 2Ch 13:11 . But because Josephus and Philo, who were eye-witnesses of the temple service, and had no temptation to lie in this matter, expressly affirm, that some lights did burn in the day-time; and it may seem indecent and improbable that God should dwell and the priests minister in darkness, and there were no windows to give light to the tabernacle by day; it may be granted that some few burnt in the day, and all in the night, and that the latter is only mentioned in the places alleged, as being a more solemn time when all are lighted.

Haydock: Exo 27:20

Pestle. That it may be as free from dregs as possible; quasi luxurians defluxerit. (Columella xii. 20.) The Hebrew and Septuagint are silent about the pestle. The olives must, however, be a little bruised, before they will yield their oil. (Haydock) ---

Always: four of the seven lamps were extinguished every morning. ( Josephus ([Antiquities?] iii. 9); 1 Kings iii. 3.) Hecateus (ap. Eusebuis, præp. ix. 4) assures us, that a light was kept always burning in the tabernacle. The temple of Hercules, at the Straits, its priests and ceremonies, bore some resemblance with the tabernacle and usages prescribed by Moses. It was probably erected by the Phenicians. (Calmet) ---

"The wood seemed to be incorruptible. Women and swine are kept at a distance. White linen covers the priests at the altar; that which adorns their head is most beautiful, and brought from Pelusium. Et Pelusiaco præfulget stamine vertex. They offer incense in long ungirded robes, but the vestment in which they sacrifice, is distinguished with a Latus clavus, or with broad studs of purple, (like the Roman senators.) They go barefoot, their heads shaved, and they observe continence, castumque cubile. They keep a perpetual fire burning on the altars. But no images or statues of the gods have filled the place with majesty and sacred fear." Sed nulla effigies, simulacraque nota Deorum,

Majestate locum & sacro implevere timore. Sil. Italic. iii.

Gill: Exo 27:20

And thou shall command the children of Israel,.... Here begins a new section of the law; an account being given of the tabernacle, and its parts, and the furniture thereof, next the several parts of service done in it are observed; and the account begins with that of the candlestick in the holy place, in order to which Moses is directed to command the people of Israel, whose business it was to provide for it:

that they bring thee pure oil olive beaten for the light; for the light of the candlestick, to light up the several lamps in the several branches of it; and the oil to be brought and used there was not any sort of oil, as what is got out of fishes, as train oil, or out of nuts, as oil of almonds, but what comes from the olive tree; and this must be pure and free from lees and dregs, and must be beaten with a pestle in a mortar, and not ground in a mill, that so it might be quite clear; for being bruised and beaten, only the pulp or flesh of the olive was broken, but being ground in a mill, the stones were broken and ground, and so the oil not so pure.Jarchi and Ben Melech, from their Rabbins, observe, that after the first drop was pressed out, they put them into mills and grind them; but then, though the oil was fit for offerings, it was not fit for the light of the candlestick. Ben Gersom says, they put the olives bruised into a basket, and the oil dropped from them without pressing at all; and this was the choicest and most excellent for the light. The quantity to be brought is not fixed; but the measure fixed by the wise men of Israel, as Jarchi says, was half a log, that is, for every lamp; and this was the measure for the longest nights, the nights of the month Tebet, and so the same for all other nights:

to cause the lamp to burn always night and day, continually, as it was proper it should, that the house of God might not be at any time in darkness; as it would otherwise be, since there were no windows in it; and his servants minister in it in the dark, even in the daytime, at the altar of incense, and at the shewbread table, which is not reasonable to suppose; and though there are some passages of Scripture which seem to intimate as though the lamps only burnt till the morning, and then went out, and were lighted every evening; this difficulty may be solved, and the matter reconciled by what Josephus ^l relates, who must be an eyewitness of it, that three of the lamps burned before the Lord in the daytime, and the rest were lighted at the evening; and Hecataeus ^m, an Heathen writer, speaking of the golden candlestick, says, its light was unextinguished day and night, particularly the lamp which was in the middle; also the candlestick is by the ancient Jews, and by Nachmanides, said to have been never extinct.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 27:20

¹ tn The form is the imperfect tense with the vav showing a sequence with the first verb: “you will command…that they take.” The verb “take, receive” is used here as before for receiving an offering and bringing it to the sanctuary.

² tn Heb “lamp,” which must be a collective singular here.

³ tn The verb is unusual; it is the Hiphil infinitive construct of עָלָה (’alah), with the sense here of “to set up” to burn, or “to fix on” as in Exod 25:37, or “to kindle” (U. Cassuto, Exodus, 370).

⁴ sn The word can mean “continually,” but in this context, as well as in the passages on the sacrifices, “regularly” is better, since each morning things were cleaned and restored.

Geneva Bible: Exo 27:20

And thou shalt command the children of Israel, that they bring thee pure oil olive ^{( h )} beaten for the light, to cause the lamp to burn always.

^{( h )} Such as comes from the olive, when it is first pressed or beaten.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 27:1-21

1 The altar of burnt offering, with the vessels thereof.

9 The court of the tabernacle inclosed with hangings and pillars.

18 The measure of the court, and the furniture of brass.

20 The oil for the lamp.

MHCC: Exo 27:20-21

The pure oil signified the gifts and graces of the Spirit, which all believers receive from Christ, the good Olive, and without which our light cannot shine before men. The priests were to light the lamps, and tend them. It is the work of ministers, by preaching and expounding the Scriptures, which are as a lamp, to enlighten the church, God's tabernacle upon earth. Blessed be God, this light is not now confined to the Jewish tabernacle, but is a light to lighten the gentiles, and for salvation unto the ends of the earth.

Matthew Henry: Exo 27:20-21

We read of the candlestick in the twenty-fifth chapter; here is an order given for the keeping of the lamps constantly burning in it, else it was useless; in every candlestick there should be a burning and shining light; candlesticks without candles are as wells without water or as clouds without rain. Now, 1. The people were to provide the oil; from them the Lord's ministers must have their maintenance. Or, rather, the pure oil signified the gifts and graces of the Spirit, which are communicated to all believers from Christ the good olive, of whose fulness we receive (Zec 4:11, Zec 4:12), and without which our light cannot shine before men. 2. The priests were to light the lamps, and to tend them; it was part of their daily service to cause the lamp to burn always, night and day; thus it is the work of ministers, by the preaching and expounding of the scriptures (which are as a lamp), to enlighten the church, God's tabernacle upon the earth, and to direct the spiritual priests in his service. This is to be a statute for ever, that the lamps of the word be lighted as duly as the incense of prayer and praise is offered.

Keil-Delitzsch: Exo 27:20-21

The instructions concerning the Oil For the Candlestick, and the daily trimming of the lamps by the priests, form a transition from the fitting up of the sanctuary to the installation of its servants.

Exo 27:20

The sons of Israel were to bring to Moses (lit., fetch to thee) olive oil, pure (i.e., prepared from olives "which had been cleansed from leaves, twigs, dust, etc., before they were crushed"), beaten , i.e., obtained not by crushing in oil-presses, but by beating, when the oil which flows out by itself is of the finest quality and a white colour. This oil was to be "for the candlestick to set up a continual light."

Exo 27:21

Aaron and his sons were to prepare this light in the tabernacle outside the curtain, which was over the testimony (i.e., which covered or concealed it), from evening to morning, before Jehovah. "The tabernacle of the congregation,"lit., tent of assembly: this expression is applied to the sanctuary for the first time in the preset passage, but it afterwards became the usual appellation, and accords both with its structure and design, as it was a tent in style, and was set apart as the place where Jehovah would meet with the Israelites and commune with them (Exo 25:22). The ordering of the light from evening to morning consisted, according to Exo 30:7-8, and Lev 24:3-4, in placing the lamps upon the candlestick in the evening and lighting them, that they might give light through the night, and then cleaning them in the morning and filling them with fresh oil. The words "a statute for ever unto their generations (see at Exo 12:14) on the part of the children of Israel,"are to be understood as referring not merely to the gift of oil to be made by the Israelites for all time, but to the preparation of the light, which was to be regarded as of perpetual obligation and worth. "For ever,"in the same sense as in Gen 17:7 and Gen 17:13.

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 27:20--29:1

6. The investiture of the priests 27:20-28:43

Here begins the revelation of those things that related to the Israelites' relationship with God (27:20-30:38). The preceding section (25:10-27:19) emphasized the revelation of the things that revealed God's character. The priesthood is the primary revelation in this new section.

"The approach to the Holy One, both within the biblical tradition and outside it, has always included some kind of mediatorial ministry, for it is inherent in any kind of high religion' that an otherwise unbridgeable chasm exist between ineffable deity and finite mankind.

"In earliest times, of course, Yahweh met directly with His creation, which in turn communicated with Him in word and act. With the passing of time and the rise of patriarchal familial and clan structures, the father of the household functioned also as its priest, the minister who stood between the family and its God. Finally--and even before the covenant at Sinai--there had developed some kind of order of priests, as Exodus 19:22 expressly declares."⁴⁶⁹

The responsibilities of the priests in Israel fell into four categories.

1. They were responsible to maintain the holy place of the tabernacle. This included burning incense each morning and evening, trimming and refilling the lamps each evening, and replacing the showbread each Sabbath.

2. They also maintained the tabernacle courtyard. This involved offering sacrifices each morning and evening and blessing the congregation after the daily sacrifice. It also meant keeping the fire on the brazen altar burning always, and periodically removing its ashes.

3. They were responsible to inspect and appraise people and sacrifices. These included lepers, wives accused of adultery, and things dedicated to the sanctuary.

4. Finally, they were to teach and counsel the people. They were to communicate the Mosaic Law to the congregation and decide difficult cases of law.

Constable: Exo 27:20-21

The oil 27:20-21

These instructions concern the clear olive oil that the priests were to prepare for and use in the tabernacle lamps. They form a transition from an emphasis on the tabernacle furnishings to the priests' ministry that follows.

The priests had to trim and refill the lamps on the lampstand in the holy place every evening. There was light in the holy place all night (cf. Lev. 24:3; 1 Sam. 3:3).

"Oil . . . is clearly a symbol of the Holy Spirit in Scripture."⁴⁷⁰

"It was a favourite saying of [Robert Murray] M'Cheyne when discussing the method of pulpit preparation, that only beaten oil might be used in the sanctuary, intimating that careful preparation was required for all material presented for the consideration of our hearers. It is not a light thing to speak to men for God, and none of us should essay the holy task apart from very careful preparation; but when we have done our utmost in this, we must depend on the kindling of the Divine fire. Ours is the beaten oil at the best, but what is that, unless the High Priest Himself shall cause the lamp to burn?"⁴⁷¹

The Spirit would, on the one hand, be a perpetual source of light for them. On the other hand, He would also empower God's people to be a perpetual light to the nations.

Guzik: Exo 27:1-21

Exodus 27 - The Court of the Tabernacle

A. The altar of burnt offering.

1. (1-2) The basic structure of the bronze altar.

"You shall make an altar of acacia wood, five cubits long and five cubits wide; the altar shall be square; and its height shall be three cubits. You shall make its horns on its four corners; its horns shall be of one piece with it. And you shall overlay it with bronze.

a. You shall make an altar: The idea behind the Hebrew word for altar is essentially, "killing-place." We also have an altar: We have an altar from which those who serve the tabernacle have no right to eat (Hebrews 13:10). Our altar - our "killing-place" - is the cross, where Jesus died for our sins and we follow by dying unto self and living for Jesus.

i. We lay down our lives on that same altar: I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me. . . . But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world. (Galatians 2:20 and 6:14)

b. Make an altar of acacia wood . . . overlay it with bronze: The altar was a box-like structure and because of its overlay of bronze it could survive high temperatures. The altar was 7 feet 6 inches (2.5 meters) square, and 4 feet 6 inches (1.5 meters) high.

i. For years, the sides of this altar were smooth and shiny bronze. But Numbers 16 describes the rebellion of Korah, who challenged the leadership of Moses: You take too much upon yourselves, for all the congregation is holy . . . Why then do you exalt yourselves above the congregation of the LORD? (Numbers 16:3). In confirming the leadership of Moses, God judged Korah and his followers, and caused the ground to split and swallow up all the rebels of Korah. The LORD then commanded the priests to take the bronze incense-censers held by Korah and his followers, to hammer them flat, and to cover the altar of burnt offering with them, to be a memorial to the children of Israel (Numbers 16:40).

ii. From then on, every time someone came to the altar of burnt offering, they noticed the rough, hammered finish of the bronze - and were reminded of Korah's rebellion and God's judgment against him and those who followed him.

c. Make its horns on its four corners: There were to be horns on the altar, so the altar would "reach out" to all directions. In sacrifice, atoning blood was applied to each horn.

2. (3-8) Accessories for the altar.

"Also you shall make its pans to receive its ashes, and its shovels and its basins and its forks and its firepans; you shall make all its utensils of bronze. You shall make a grate for it, a network of bronze; and on the network you shall make four bronze rings at its four corners. You shall put it under the rim of the altar beneath, that the network may be midway up the altar. And you shall make poles for the altar, poles of acacia wood, and overlay them with bronze. The poles shall be put in the rings, and the poles shall be on the two sides of the altar to bear it. You shall make it hollow with boards; as it was shown you on the mountain, so shall they make it.

a. Make its pans to receive its ashes, and its shovels and its basins and its forks and its firepans: These utensils were used in the preparation of the offerings and the maintenance of the altar. Each was specially made for the tabernacle out of bronze and each was set-aside for the work of the tabernacle.

b. Make a grate for it, a network of bronze: The grate provided a floor for the altar so the ashes and burnt remains fell down through the network of bronze. The grate also had the rings and the poles with which the altar was carried.

B. The courtyard and the gate.

1. (9-15) The hangings for the perimeter of the courtyard.

"You shall also make the court of the tabernacle. For the south side there shall be hangings for the court made of fine woven linen, one hundred cubits long for one side. And its twenty pillars and their twenty sockets shall be bronze. The hooks of the pillars and their bands shall be silver. Likewise along the length of the north side there shall be hangings one hundred cubits long, with its twenty pillars and their twenty sockets of bronze, and the hooks of the pillars and their bands of silver. And along the width of the court on the west side shall be hangings of fifty cubits, with their ten pillars and their ten sockets. The width of the court on the east side shall be fifty cubits. The hangings on one side of the gate shall be fifteen cubits, with their three pillars and their three sockets. And on the other side shall be hangings of fifteen cubits, with their three pillars and their three sockets.

a. Also make the court of the tabernacle: The courtyard was marked off by a fine linen fence, white in color. It provided an area of 150 feet (50 meters) by 75 feet (25 meters).

b. Its twenty pillars and their twenty sockets shall be bronze: The short linen "fence" surrounding the courtyard was held up by a system of bronze pillars, twenty on the long sides and ten pillars on the short side of the rectangular-shaped court, with three pillars on the side with the entrance to the tabernacle.

i. Exodus 27:18 tells us that the pillars were 7.5 feet (2.5 meters) high. Each had a bronze base and silver top piece, and a silver hook for hanging the linen upon.

2. (16) The gate to the courtyard.

"For the gate of the court there shall be a screen twenty cubits long, woven of blue, purple, and scarlet thread, and fine woven linen, made by a weaver. It shall have four pillars and four sockets.

a. For the gate of the court: The gate was on the east side, the same side as the gate to the tent of the tabernacle. It was woven from the four colors used for the weavings of the tabernacle: blue and purple and scarlet yarn, and fine linen thread.

b. A screen twenty cubits long: Though there was only one gate to the courtyard, it was large - 30 feet (10 meters) wide. This was the only entrance to the court of the tent of meeting.

3. (17-19) Other details regarding the courtyard.

"All the pillars around the court shall have bands of silver; their hooks shall be of silver and their sockets of bronze. The length of the court shall be one hundred cubits, the width fifty throughout, and the height five cubits, made of fine woven linen, and its sockets of bronze. All the utensils of the tabernacle for all its service, all its pegs, and all the pegs of the court, shall be of bronze.

a. All the pillars around the court shall have bands of silver: Each pillar had a top of silver, making it shiny and visible from afar in the bright desert. Each pillar also had a socket of bronze, or a base of bronze. Refining through the fire makes bronze.

i. Silver (a metal illustrating redemption) was the foundation for the tent of meeting. It was also the top - the most visible part - of the pillars surrounding the courtyard. But the courtyard fence hung on a foundation of refined bronze - the judgment Jesus took in our place.

b. The pegs of the court: These helped anchor down the flaps of the tabernacle and the gates, and were made of bronze.

c. The court of the tabernacle or the temple is an important theme throughout the rest of the Old Testament. This is mainly because the temple itself was inaccessible except to a few priests. All others in Israel met God in the court. We can say by application that God also invites us to come into His courts to praise Him.

· Blessed is the man You choose, and cause to approach You, that he may dwell in Your courts. We shall be satisfied with the goodness of Your house, of Your holy temple. (Psalm 65:4)

· My soul longs, yes, even faints for the courts of the LORD; my heart and my flesh cry out for the living God. (Psalm 84:2)

· For a day in Your courts is better than a thousand. I would rather be a doorkeeper in the house of my God than dwell in the tents of wickedness. (Psalm 84:10)

· Those who are planted in the house of the LORD shall flourish in the courts of our God. (Psalm 92:13)

· Give to the LORD the glory due His name; bring an offering, and come into His courts. (Psalm 96:8)

· Enter into His gates with thanksgiving, and into His courts with praise. Be thankful to Him, and bless His name. (Psalm 100:4)

· I will offer to You the sacrifice of thanksgiving, and will call upon the name of the LORD. I will pay my vows to the LORD now in the presence of all His people, in the courts of the Lord's house, in the midst of you, O Jerusalem. Praise the LORD! (Psalm 116:17-19)

· Praise the LORD! Praise the name of the LORD; praise Him, O you servants of the LORD! You who stand in the house of the LORD, in the courts of the house of our God. (Psalm 135:1-2)

i. Under the New Covenant we appreciate this longing for the court of God's house, but we don't need to stop there.

We can come - not only to the courts, but also right on into the holy presence of God. We thank God for the right to come into his courts, but we don't have to stop there.

d. In overview, in coming to the tabernacle, one saw a white linen fence, with shiny spots of silver on the posts holding up the fence, surrounded by thousands of black tents, with the pillar of cloud over a unassuming tent in the midst of the courtyard covered with badger's skin.

i. The entire tabernacle was a tent - a moveable structure. God wanted Israel to know He was with them wherever they went. It wasn't a case of "You come to Me," but the idea was "I have come to You".

ii. "The Hebrews were meant to feel that the God of their fathers was a fellow-pilgrim, that where they pitched He pitched, that their enemies, difficulties, and long toilsome marches were His." (Meyer)

4. (20-21) The oil for the lamps on the lampstand.

"And you shall command the children of Israel that they bring you pure oil of pressed olives for the light, to cause the lamp to burn continually. In the tabernacle of meeting, outside the veil which is before the Testimony, Aaron and his sons shall tend it from evening until morning before the LORD. It shall be a statute forever to their generations on behalf of the children of Israel.

a. That they bring you pure oil of pressed olives for the light: The oil for the lamps on the lampstand - the only light in the tabernacle - came from pressed olives, not beaten olives. We, like Paul, may be hard pressed on every side, yet not crushed (2 Corinthians 4:8) - and God uses our times of pressing for His glory.

b. Aaron and his sons shall tend it from evening until morning: The priests were to tend the lamps, making sure that the lamps had oil to burn and that their wicks were trimmed, so that the lamps would never go out - especially during the night.

i. God never wanted the lamps to lose their fire. Only by a continual supply of oil and trimming of the wicks could keep them burning. We can only continue to be on fire for God if we are continually supplied with the oil of the Holy Spirit, and are "trimmed" by God to bear more light.

ii. In dark days there is all the more reason to be filled with the Holy Spirit and to be "trimmed wicks" for the LORD. For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Corinthians 4:6) For once you were darkness, but now you are light in the Lord. Walk as children of light (Ephesians 5:8).

© 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 27 (Chapter Introduction)

Overview

Exo 27:1, The altar of burnt offering, with the vessels thereof; Exo 27:9, The court of the tabernacle inclosed with hangings and pillars; Exo 27:18, The measure of the court, and the furniture of brass; Exo 27:20, The oil for the lamp.

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 27 (Chapter Introduction)

CHAPTER 27

Of the brazen altar, Exo 27:1-8 . Of the court of the tabernacle, Exo 27:9-17 ; the length of it, Exo 27:18 . Of the lamps burning always, Exo 27:20 .

This was not that for incense, but another for sacrifices.

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 27 (Chapter Introduction)

(Exo 27:1-8) The altar of burnt offerings.

(Exo 27:9-19) The court of the tabernacle.

(Exo 27:20, Exo 27:21) The oil for the lamps.

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 27 (Chapter Introduction)

In this chapter directions are given, I. Concerning the brazen altar for burnt-offerings (Exo 27:1-8). II. Concerning the court of the tabernacle, with the hangings of it (Exo 27:9-19). III. Concerning oil for the lamp (Exo 27:20, Exo 27:21).

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

Bibliography

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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 27 (Chapter Introduction)

INTRODUCTION TO EXODUS 27

This chapter treats of the altar of burnt offering, and of all things relative to it, Exo 27:1, of the court of the tabernacle, its hangings on each side, with pillars, sockets, and hooks for them, Exo 27:9 and it is concluded with an order to the Israelites to bring oil olive for the lamp of the sanctuary, Exo 27:20.