Exegetical and Hermeneutical Commentary of Exodus 25:8
And let them make me a sanctuary; that I may dwell among them.
8. sanctuary ] about 12 times in H and P (as Lev 19:30; Lev 12:4); often in Ezek., of the Temple (as Eze 5:11, Eze 8:6, Eze 44:1; Eze 44:5, &c.), and occasionally besides (as ch. Exo 15:17, Jer 17:12, Psa 73:17).
that I may dwell in their midst ] Cf. Exo 29:45 f., Num 5:3: also Eze 43:7; Eze 43:9, Zec 2:10-11; Zec 8:3; and, in the ideal consummation, Rev 21:3. This is the essential aim and object of the Tent of Meeting as conceived by P. Cf. the next note but one. The verb is the one from which Shekinah, ‘that which dwelleth,’ the post-Bibl. term for the Presence or Manifestation of Jehovah, is derived: see the Jewish Encycl. or DB. s.v. It is very common in the Targums: thus Deu 1:42 is in Onk. ‘for my Shekinah is not among you.’ For the idea of Jehovah’s being, or ‘dwelling,’ ‘in the midst’ ( ) of His people see also Lev 15:31; Lev 16:16; Lev 22:32; Lev 26:11-12, Num 16:3; Num 18:20; Num 35:34 (all P or H).
Fuente: The Cambridge Bible for Schools and Colleges
Verse 8. Let them make me a sanctuary] mikdash, a holy place, such as God might dwell in; this was that part of the tabernacle that was called the most holy place, into which the high priest entered only once a year, on the great day of atonement.
That I may dwell among them.] “This,” says Mr. Ainsworth, “was the main end of all; and to this all the particulars are to be referred, and by this they are to be opened. For this sanctuary, as Solomon’s temple afterwards, was the place of prayer, and of the public service of God, Le 17:4-6; Mt 21:13; and it signified the Church which is the habitation of God through the Spirit, 2Co 6:16; Eph 2:19-22; Re 21:2-3; and was a visible sign of God’s presence and protection, Le 26:11, Le 26:12; Eze 37:27-28; 1Kg 6:12-13; and of his leading them to his heavenly glory. For as the high priest entered into the tabernacle, and through the veil into the most holy place where God dwelt; so Christ entered into the holy of holies, and we also enter through the veil, that is to say his flesh. See the use made of this by the apostle, Heb 9:1-28; Heb 10:1-18. Thus the sanctuary is to be applied as a type,
1. To Christ’s person, Heb 8:2; Heb 9:11-12; Joh 2:19-21.
2. To every Christian, 1Co 6:19.
3. To the Church; both particular, Heb 3:6; 1Ti 3:15; and universal, Heb 10:21: and it was because of the very extensive signification of this building, that the different things concerning this sanctuary are particularly set down by Moses, and so variously applied by the prophets and by the apostles.” – See Ainsworth.
As the dwelling in this tabernacle was the highest proof of God’s grace and mercy towards the Israelites, so it typified Christ’s dwelling by faith in the hearts of believers, and thus giving them the highest and surest proof of their reconciliation to God, and of his love and favour to them; see Eph 1:22; Eph 3:17.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A place of public and solemn worship,
that I may dwell among them; not by my essence, which is every where, but by my grace and glorious operations.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. a sanctuary; that I may dwellamong themIn one sense the tabernacle was to be a palace, theroyal residence of the King of Israel, in which He was to dwell amongHis people, receive their petitions, and issue His responses. But itwas also to be a place of worship, in which God was to record Hisname and to enshrine the mystic symbols of His presence.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And let them make me a sanctuary,…. An holy place to dwell in, and so called from his dwelling in it, as follows:
that I may dwell amongst them; in the midst of them, where the tabernacle was always placed; and there he dwelt as their King and their God, to whom they might have recourse on all occasions, and whom they should serve and worship; this sanctuary was to be made of many of the materials before mentioned by the Israelites, whom Moses should employ, and to whom he should give directions for the making it, according to the pattern showed him: and so the Jewish writers interpret “make me”, or “to me”, i.e. of mine, of mine holy things, things sanctified and separated to his use; and they bring this passage to prove that the workmen in the temple were to be paid only out of the holy things, or money given for the repair of it h: this was a type of the human nature of Christ, the true sanctuary and tabernacle which God pitched and not man, and in which the fulness of the Godhead dwells bodily; and of the church of God, the temple of the living God, among whom he walks, and with whom he dwells, Heb 8:2.
h Maimon. & Bartenora in Misn. Temurah, c. 7. sect. 1.
Fuente: John Gill’s Exposition of the Entire Bible
8 And let them make me a sanctuary. By first setting before them an inestimable recompense, God stirs up the people to give largely; for, although liberality is praised by all as a most excellent virtue, yet no one willingly deprives himself of his own to bestow it upon others, since all think that it is so much lost to themselves, unless they have some compensation in view. Wherefore, that they may expend cheerfully, God promises that He will dwell among them, than which nothing is more desirable. But we must beware of imagining anything inconsistent with the nature of God, for He who sits above the heavens, and whose footstool is the earth, could not be enclosed in the tabernacle; but, because in His indulgence for the infirmities of an ignorant people, He desired to testify the presence of His grace and help by a visible symbol, the earthly sanctuary is called His dwelling amongst men, inasmuch as there He was not worshipped in vain. And we must bear in memory what we have lately seen, that it was not the infinite essence of God, but His name, or the record of His name, that dwelt there. This was the object of the expressions; that the Israelites ought not to be slow or lazy in setting up the tabernacle, because by these means they would obtain for themselves an inestimable advantage. Another clause follows, that the artificers should copy the pattern shewn to Moses, and not dare to invent anything, since it would be a profanation to mix up anything human with the commands of God; on which matter we shall treat more diffusely when we speak generally of the types. Now is described the form of the Ark and its covering: for the composition of the tabernacle, and its various parts, which Moses now only slightly adverts to, will be presently repeated at greater length in chapter 32. But, although the tabernacle was called God’s house, yet there was a more express image of His glory in the Ark of the Covenant; because the Law, whereby God bound the people to Himself, was there deposited. The material was shittim-wood, covered or overlaid with plates of gold. As to the species of the tree, (121) not even the Hebrews are agreed among themselves, although we may conjecture that it was beautiful and costly; yet God would have gold over its whole surface, and even shining on its staves, that the dignity of the Law might be enhanced But here a question may arise, which introduces many others with it, how the sumptuous splendor both of the Ark, as well as the tabernacle and all its utensils, contributed to the worship of God? for it is certain that God would never be worshipped except agreeably to His nature; whence it follows, that His true worship was always spiritual, and therefore by no means comprised in external pomp.
But the great number and intricacy of the ceremonies were so far from awakening piety, that they were even the occasion of superstition, or era foolish and perverse confidence. Again, so many and such various rites seem to have had no other tendency than to feed curiosity. It will be therefore worth while briefly to premise something respecting this point. They are, in my judgment, at fault, who think that the eyes of the people were captivated by these magnificent sights, lest their religion, being stripped of all ornament, should become dishonored, when amongst the Gentiles their false worship was splendid even to a miracle; and thus a depraved rivalry might affect their minds, (122) if the beauty of the tabernacle did not at least equal the pomp of others, as though the God they worshipped were inferior to idols. On the same grounds they imagine that the Jews were burdened with many observances; lest, if God had only sparingly and slightly exercised them, they would in their natural curiosity, have sought in all directions after profane trifles. They tell part of the truth, but not the whole; for I admit that this was given to the ancient people, in order that, when they saw the tabernacle so brilliantly ornamented, they might be inspired with greater reverence. I also admit that, by God’s command, they were engrossed with many ceremonies, that they might not seek after strange ones; but if this had been the only object proposed in them, the whole legal service would have only availed for ostentation in its shadows and histrionic pomps. But it is most absurd to think that God so trifled with His people. We see, too, how honorably David and the Prophets speak of these exercises. (123) It is, therefore, impiety to suppose that the legal rites were like farces composed in imitation of the Gentiles. In order, then, to preserve their honor and dignity, we must remember the principle to which we have lately alluded, viz., that all of them were arranged according to the spiritual pattern which had been shewn to Moses in the mount. (Exo 25:40.) And this both Stephen, and the Apostle in the Epistle to the Hebrews, wisely observed, when they would reprove the gross follies of the people who continued to be wrapped up in the external ceremonies, as if religion were comprised in them. (Act 7:44; Heb 8:5.) Stephen and the Apostle, therefore, are our best expositors, that the tabernacle, the altar, the table, the Ark of the Covenant, were of no importance except in so far as they referred to the heavenly pattern, of which they were the shadows and images. Thence their entire utility, and even their legitimate use, depended on the truth, (which they represented.) (124) For the slaughter of an ox profits nothing in itself, nay, it is but an unimportant thing; and so all the sacrifices, except that they were types, would have been thought nothing of. Whence we gather that there is the greatest difference between the ceremonies of the Law and the profane rites of the Gentiles, for they differ from each other not only inasmuch as God is the author of the one, and that the temerity of men has foolishly invented the other, but because among the Gentiles their religion was entirely comprised in these bare and empty pomps; whilst God, by these rudiments, which He gave to His people, elevated pious minds, as it were by steps, to higher things. Thus the Gentiles seemed to themselves duly to propitiate (their gods) when they offered victims; whilst the sacrifices of the Jews were acceptable to God, because they were exercises of repentance and faith. So the Law instructed the Jews in the spiritual worship of God, and in nothing else, though it were clothed in ceremonies agreeably to the requirements of the age. For, before the truth was fully made known, the childhood of the Church was to be directed by earthly elements, and thus, though there was great affinity and likeness between the Jews and Gentiles as regarded the external form of their religious service, yet its end was widely different. Moreover, when we would seek the body or substance of the ancient shadows, and the truth of the figures, we may learn them, not only from the Apostles, but also from the Prophets, who everywhere draw the attention of believers to the kingdom of Christ; yet their clearer explanation must be sought in the Gospel, where Christ, the Sun of Righteousness, shining forth, shews that their fulfillment exists in Himself alone. But, although by His coming He abolished these typical ceremonies as regards their use, yet at the same time He established the reverence justly due to them; since they have no claim to be held in esteem on any other grounds, except that their completion is found in Him; for, if they are separated from Him, it is plain that they are mere farces, (125) since neither the blood of animals, nor the sweetness of fat, nor aromatic odors, nor candles, nor anything of that sort, have any power to propitiate God. This indeed must be remembered, that the Jews did not pay attention to the legal sacrifices in vain, since the promises were annexed to them; as often, therefore, as these sentences occur, “your iniquity shall be blotted out,” — “ye shall appear before my face, ” — “I will hear you from the sanctuary,” we are reminded that all the ancient figures were sure testimonies of God’s grace and of eternal salvation; and thus Christ was represented in them, since all the promises are in Him, yea, and amen. (2Co 1:20.) Yet it by no means follows from hence that there were mysteries hidden in all their details, since some, with mistaken acuteness, pass over no point, however trifling, without an allegorical exposition; as, in this passage, for instance, the dimensions of the ark afford them matter of speculation. (126) But it will be enough for the sound and sober-minded to know that God would have His Law deposited in a handsome vessel, in order that its majesty should be recognized. He commanded that the ark itself should be carried with staves, that the hands of the Levites might not touch it, and thus that its sanctity might be the greater
(121) “This was perhaps the acacia horrida , a kind of mimosa, a native of Arabia, since the Arabic word resembles the Hebrew. The thorns are twinned, and nearly equal to the leaves in length. The leaves are repeatedly winged. The spikes, of white flowers, proceed from the bosom of the leaves. The wood is of an excellent quality, whence it deserves the name given by the Greek translators, ξύλα ἄσηπτα, wood that never decays.” — Illustrated Comment., in loco. “ The most important material, the wood for the tent, is just that which is found here most plentifully, while Palestine is deficient in acacia trees.” — Comp. Theophrast., Hist. P1. 4 3. Prosper Alpinus, de Plant. AEg., 100. 1., “ Acaciae arbores copiosissime in montibus Sinai penes Rubrum Mare positis proveniunt.” Hieron. ad Joel, 4., “ Quae ligna in locis cultis, et in Romano solo absque Arabiae solitudine non inveniuntur. Forskal. Flora AEg. Arab., p. 56.” Havernick, Introd. Pent., p. 284.
(122) “ Et fussent induits a essayer de faire plus qu’eux;” and they might be induced to try to do more than the y. — Fr.
(123) Hengstenberg,. Dissertations on the Pentateuch, vol. 2, pp. 504-505, briefly, but most satisfactorily, enumerates the objects of the Ceremonial Law in reply to the deistical writers, who, like De Wette, “can find out no rational basis for it, ” and can form no other notion of these pedantic regulations, this gnat-straining, as he calls it, than as the production of a later priestcraft. “The best apology Hengstenberg says of the Ceremonial Law lies in pointing out its objects, and these, therefore, we present to refute the charges brought against it: — First, It served to cherish the religious sentiment. The Israelite was reminded by it in all his relations, even the most insignificant and external, of God; the thought of God was introduced into the very midst of the popular life. Secondly, It required the recognition of sin, and thus called forth the first thing essential for the reception of redemption, a sense of the need of redemption. The people must be burdened and heavy-laden, in order that the Lord might say to them, Come unto me, all ye that are weary and heavy, laden, and I will give you rest. The Law was, and was intended to be, a heavy yoke, and therefore would awaken a longing after the Redeemer. Everywhere it proclaimed, Touch not, taste not, handle not! and thus was a perpetual remembrancer of sin. Thirdly, It served to separate Israel from the heathen; it erected between the two a wall of separation, by which communication was prevented. Compare Eph 2:14. Not yet strong enough to conquer heathenism, the people were, so to speak, shut up, to be withdrawn from its influence, to preserve them for the time in which, armed with power from on high, they might commence an offensive war against it. The preliminary limitation effected by the Ceremonial Law served as the means of the future illimitedness. Fourthly, Many things in the Ceremonial Law served, by impressions on the senses, to awaken reverence for holy things among a sensual people. The bad consequence of denying this is, that it will then be necessary to impose a symbolic meaning on institutions, in which evidently nothing of the kind is to be found. Fifthly, One principal object of the Ceremonial Law lay in its symbolic meaning. The people, enthralled in visible objects, were not yet capable of vitally appropriating supersensual truth in words, the form most suited to their nature. It was needful for the truth to condescend, to come down to their power of apprehension, to prepare itself a body from visible things, in order to free the people from the bondage of the visible. This form was common to the Israelitish religion with that of the heathen, and therein lies its best apology. Would we rather not speak at all to the dumb than make use of signs? The Ceremonial Law was not the opposite to the worship of God in spirit and in truth, but only an imperfect form of the same, a necessary preparation for it. The accommodation was only formal, one which did not alter the essence, but only presented it in large capital letters to children who could not yet read a small running-hand.” – Ryland’s Translation, Edinburgh, 1847.
(124) Added from Fr
(125) Lat., “ lusorias.” Fr., “ frivoles et comme badinages.”
(126) “ Rupertus thus collecteth, that as the Ark is described to be two cubits and a half in length, equal to the stature of a man, so God hath appeared on earth, and shewed himself unto the capacity of men ” — Willet, Hexapla, in loco.
Fuente: Calvin’s Complete Commentary
THE SANCTUARY AND ITS CONTENTS.
(8) Let them make me a sanctuary.The enumeration of the gifts (Exo. 25:3-7) has been subordinate to this. Hitherto Israel had had no place of worship, no structure dedicated to God. God now brings this state of things to an end, by requiring them to make him a sanctuary. In Egypt they had seen structures of vast size and extraordinary magnificence erected in every city for the worship of the Egyptian gods. They are now to have their own structure, their holy place, their house of God. As, however, they are still in a nomadic condition, without fixed abode, continually shifting their quarters, a building, in the ordinary sense of the word, would have been unsuitable. They must soon have quitted it or have foregone their hopes of Palestine. God therefore devised for them a structure in harmony with their conditiona tent-templemodelled on the ordinary form of the better Oriental tents, but of the best materials and of an unusual sizeyet still portable. It is this structure, with its contents and its adjuncts, which forms the main subject of the rest of the book of Exodus, and which is now minutely and elaborately described in six consecutive chapters (Exodus 25-30)
That I may dwell among them.Compare Exo. 29:42-46; Exo. 40:34-38. Though God dwelleth not in temples made with hands (Act. 7:48), is not confined to them, cannot be comprehended within them, yet since it pleases Him to manifest Himself especially in such abodes, He may be well said to dwell there in a peculiar manner. His dwelling with Israel was not purely spiritual. From time to time He manifested Himself sensibly in the Holy of Holies, where He dwelt continually, and might be consulted by the temporal ruler of the nation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. A sanctuary This word, , has occurred but once before this place, namely, in Moses’s song, (Exo 15:17,) where a general prophecy is made that the chosen people shall be established in the mountain of Jehovah’s inheritance, the sanctuary in which Jehovah purposed to dwell . This name applies to the entire structure about to be described, and designates it as the holy place where Jehovah would graciously dwell among his people, and reveal to them his holiness and his truth .
Fuente: Whedon’s Commentary on the Old and New Testaments
EXPOSITION
GENERAL DIRECTIONS. After the gifts which God will accept have been specified, and the spirit in which they are to be offered noted (Exo 25:2), God proceeds to unfold his purpose, and declare the object for which the gifts are needed. He will have a “sanctuary” constructed for him, an habitation in which he may “dwell.” Now, it is certainly possible to conceive of a religion which should admit nothing in the nature of a temple or sanctuary; and there are even writers who tell us that a religion has actually existed without one That God should “dwell” in a house, as a man does, is of course impossible; and the Hebrews were as deeply impressed with this truth as any other nation (1Ki 8:27; 2Ch 2:6; Isa 56:1; Jer 23:24, etc.). But a religion without a temple was probably unknown in the days of Moses; and, with such a people as the Hebrews, it is inconceivable that religion could have maintained its ground for long without something of the kind. “It was,” as Kalisch says, “above all things necessary to create a firm and visible centre of monotheism, to keep perpetually the idea of the one omnipotent God alive in the minds of the people, and so to exclude for ever a relapse into the pagan and idolatrous aberrations”. A sanctuary was therefore to be constructed; but, as the nation was in the peculiar position of being nomadic, without fixed abode, that is, and constantly on the move, the usual form of a permanent building was unsuitable under the circumstances. To meet the difficulty, a tent-temple was designed, which is called mishkan, “the dwelling,” or ‘ohel, “the tent,” which was simply an Oriental tent on a large scale, made of the best obtainable materials, and guarded by an enclosure. The details of the work are reserved for later mention. In the present passage two directions only are given:
1. A sanctuary is to be constructed; and
2. Both it, and all its vessels, are to be made after patterns which God was about to show to Moses.
Exo 25:8
A sanctuary well expresses the Hebrew micdash, which is derived from cadash”to be holy.” It is a name never given to the temples of the heathen deities. That I may dwell among them. Compare Exo 29:45; Num 35:34. There is a sense in which “God dwelleth not in temples made with hands”(Act 7:48; Act 17:24)i.e; he is not comprehended in them, or confined to them; but there is another sense in which he may be truly said to dwell in them, viz; as manifesting himself in them either to the senses, or to the spirit. In the tabernacle he manifested himself sensibly (Exo 40:34, Exo 40:35, Exo 40:38).
Exo 25:9
The patterns. Many of the old Jewish commentators supposed, that Moses was shown by God a real material structure, which actually existed in the heavens, far grander than its earthly copy, after which he was to have the tabernacle fashioned. Some recent Christian writers, without going these lengths, suggest that “an actual picture or model of the earthly tabernacle and its furniture was shown to him” (Keil). But the words of the text, as well as those of Act 7:44, and Heb 8:5, are sufficiently justified, if we take a view less material than either of thesei.e; if we suppose Moses to have had impressed on his mind, in vision, the exact appearance of the tabernacle and its adjuncts, in such sort that he could both fully understand, and also, when necessary, supplement, the verbal descriptions subsequently given to him. It is unnecessary to inquire how the impression was produced. God who in vision communicated to Ezekiel the entire plan of that magnificent temple which he describes in ch. 40-42; could certainly have made known to Moses, in the same way, the far simpler structure of the primitive Tabernacle.
HOMILETICS
Exo 25:8
Earthly sanctuaries typical of the heavenly dwelling-place.
Such habitations as God condescends to acknowledge for his in this earthly sphere, are, all of them, more or less types of the New Jerusalem, the eternal heavenly home. “The temple of God was opened in heaven,” says St. John the Divine, “and there was seen in his temple the ark of his testament” (Rev 11:19); and again, “After that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened” (Rev 15:5). Note the following common features:
I. THE CENTRAL CARDINAL FACT IN EACH AND ALL IS, THE MANIFEST PRESENCE OF GOD. Of the Tabernacle we are told”Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle” (Exo 40:34, Exo 40:35). Christian churches have the promise,” Lo, I am with you always, even unto the end of the world”and again, “Where two or three are gathered together in my name, there am I in the midst of you.” In the New Jerusalem “the city has no need of the sun, neither of the moon, to shine in it; for the glory of God doth lighten it, and the Lamb is the Light thereof” (Rev 21:23). And the saints “see his face” (Rev 22:4).
II. THE SECOND LEADING FACT IS THE EXISTENCE IN EACH OF “MANY MANSIONS.” An outer court, a porch, a holy place, and a holy of holies, are features manifestly common to the Hebrew tabernacle and temple with Christian churches. These give different degrees of access to God, and imply different degrees of fitness to contemplate him. In heaven there is a thronethe throne of God and of the Lamband round about the throne four and twenty seats for four and twenty elders to sit on (Rev 4:4); and beyond these angels (Rev 5:11), and martyrs (Rev 7:14); and, last of all, “the nations of them that are saved” (Rev 21:24). And each individual of the “nations” finds his fitting place.
III. IN ALL, THE OCCUPATION OF THOSE WHO HAVE FOUND ENTRANCE IS THE PRAISE AND WORSHIP OF GOD. “Enter into his courts with praise,” says holy David, of the tabernacle (Psa 100:4)”be thankful unto him, and bless his name.” “When ye come together, every one of you has a psalm,” says St. Paul of a Christian Church. In heaven there is “a great voice of much people, saying, Alleluia: Salvation and glory, and honour, and power, unto the Lord our God, for true and righteous are his judgments and again they say, Alleluia: for the Lord God omnipotent reigneth; let us be glad and rejoice, and give honour to him” (Rev 19:1-7).
IV. IN ALL, THE WORSHIPPERS ENJOY A SACRED FEAST. Of the worship of the tabernacle sacrifice was an essential part; and a sacrificial feast, of which the offerer partook, always followed the sacrifice. In Christian worship upon earth, the crowning act is a heavenly banquet, to which the minister in Jesus’ name invites all the faithful.
“Hail sacred feast, which Jesus makes
Rich banquet of his flesh and blood!
Thrice happy he, who here partakes
That sacred stream, that heavenly food.”
In the New Jerusalem there is a “tree of life,” which bears “twelve manner of fruits;” and they who enter in “have right to the tree of life” (Rev 22:2, Rev 22:14), and are “given to eat of the tree of life, which is in the midst of the paradise of God” (Rev 2:7). How far this is literal, how far allegorical, we shall scarcely know till we are translated to that celestial sphere, and become dwellers in that glorious city.
HOMILIES BY D. YOUNG
Exo 25:8, Exo 25:9
God’s dwelling-place among his people.
God announces to Israel that he is about to take up his abode in their midst, and that various offerings are to be used in the construction of a suitable dwelling-place. Observe here
I. JEHOVAH‘S CONDESCENDING REGARD FOR THE WANTS OF ISRAEL. This tabernacle with all its belongings was not constructed for any real need that Jehovah had of it. The people had to construct tents for themselves because they needed them, and the making of a tent for Jehovah was also in condescending compliance with their need. This thought is brought out still more clearly by the parallel reference to the incarnation in Joh 1:14, where it is said that the Word tabernacled among us. Something in the shape of an ever visible dwelling-place of God was given to the people, that thus they might comfort their hearts with the assurance that he was constantly near them, sympathising with them in their changing circumstances and requirements. The people had been compelled to go to Sinai, there to be impressed with the majesty of God and receive his commandments; but at Sinai they could not stay. With all its glories and revelations, it was but a halting place on the way to Canaan. God had indeed already given an assurance of his daily providence in the manna; but he now added a further sign than which none could be more expressive, none more illustrative of the desire of God to adapt himself to the spiritual blindness and infirmity of men. He took for himself a tent like the rest of the travellers through the wilderness. Where a dwelling place is we look for an inhabitant, and especially where it is manifestly kept in order and regularly attended to. If at any moment an Israelite was in doubt whether God was indeed with the people, here through the sight of the tabernacle was his readiest resource to expel all doubt. God’s own house with its services and attendants was continually before him to rebuke and remove his unbelief.
II. THOUGH JEHOVAH CONDESCENDED TO DWELL IN A TENT, YET THAT TENT HAD TO BE A HOLY PLACE. The condescension was simply a condescension in circumstances. God himself remained the same. He who was holy and jealous, when removed to a distance from the people, amid the clouds and sounds of Sinai, was not the least altered as to his vigilant holiness by coming down to the apparent limitations of a tent. Coarse and humble though the tent appears, there is an unspeakably glorious inhabitant within whose presence exalts and sanctifies the tent. God himself thus furnishes an illustration of the truth that those who humble themselves shall be exalted. He needs not to preserve his glory by extraneous and vulgar pomps. And just because this dwelling-place of God was a tent, the people needed to remember its function with peculiar carefulness. Though it was only a tent, it was God’s tent. A very mean tent, that in ordinary circumstances would excite no attention, would be carefully guarded if the king happened for a night to make his abode therein.
III. THIS HOLINESS WAS MADE CONSPICUOUS BY THE CHARACTER AND FORM OF THE TABERNACLE AND ITS FURNITURE. Just imagine if, instead of prescribing an exact pattern for everything, God had left the people’ to make any sort of structure they liked. In the first place there would hardly have been unanimity. Those who might have been very willing and united in the bestowal of raw material would at once have split asunder in attempting to settle how the material was to be used. Then, even if a majority had proceeded to action, they would probably have introduced something idolatrous, assuredly something that savoured rather of human error than Divine truth; and the error would have been none the less because those who committed it, committed it in a spirit of cordial devotion to what they believed was best. What an exposure is thus made of the plausible notion that if only men are in earnest, God will accept the will for the deed! As to the supply of the raw material, God stipulated for free will thereperfect liberty either in giving or withholding. But the raw material once gathered, the freedom of the givers was at an end. God himself supplied the moulds in which the gifts were to flow. A dwelling-place for God must supply all his wants for the time being. He must have just exactly those ordinances of worship and those channels of Divine distribution which he deems best. God’s wants, as we see more and more from a careful study of the Scriptures, are not as man’s wants; and therefore we must wait humbly for him to reveal what it is impossible for man to conjecture. The materials for the tabernacle and the instruments thereof were human and earthly, but the patterns are Divine and heavenly. We know not into what beautiful, glorious, and serviceable forms man and his belongings may be wrought, if only he will humbly and attentively wait for directions from God above. These Israelites, when all was finished according to the pattern in the mount, had then something to show which would make an impression on men of the right sort in the outside world. Here was an answer to the question, “Where is now your God?” Visible he himself is not; but here is a dwelling-place not in anything constructed after art and man’s device, but entirely of Divine direction. All our institutions are nothing unless we can trace them to the inspiration and control of God.Y.
Fuente: The Complete Pulpit Commentary
DISCOURSE: 98
THE COMMAND TO BUILD THE TABERNACLE
Exo 25:8-9. Let them make me a sanctuary; that I may dwell among them. According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.
THE more minutely we consider the Mosaic economy, the more we find it fraught with the richest instruction: and we are persuaded, that, if the lovers of literature had any idea what inexhaustible treasures of wisdom and knowledge are contained in it, they would not be so regardless of it, as they too generally are. We cannot read a single chapter without seeing ample ground for this remark. To go no further than the text; wherein we have the command of God to build a tabernacle for him, and to fit it up in a peculiar manner. Even upon the face of this command there is something that invites inquiry: but, when we have explored its hidden sense, we shall discover in it a deep mystery, and derive from it much important information.
Let us consider then the direction,
I.
As given to the Jews
In order to obtain a clear and just view of the subject, it will be proper to notice,
1.
The general direction
[God delights in the exercise of mercy. Mercy prompted him to separate for himself a peculiar people in the midst of a ruined world. Mercy led him to reveal himself to them in such a way as to impress them with an awful sense of his majesty; and afterwards to give an order respecting the making of a sanctuary for him, where they might obtain more easy and familiar access to Him, and He might the more abundantly display unto them the riches of his grace. It was not for his own accommodation that he gave the order, (for the heaven of heavens cannot contain him,) but for their benefit; that, by seeing him continually in the midst of them, they might know that he was in a peculiar manner their God. It was an honour to them that he would accept their offerings, and that he would condescend to dwell in an habitation, such as his poor and sinful creatures could provide for him.]
2.
The particular limitation of it
[Such things only as he appointed were to be used either in the framing, or the furnishing, of the tabernacle: and, that every thing might be formed agreeably to his mind, he not only gave to Moses a general description of what was to be done, but shewed him a model of every individual thing that was to be made; and enjoined him to make it exactly according to the pattern shewn to him in the mount. This order was given to Moses repeatedly, and with very peculiar force and emphasis [Note: See 0 and ch. 26:30.]: and his strict adherence to it in every particular is, in the last chapter of this book, mentioned no less than eight times, once after every separate piece of furniture that was made [Note: Exo 40:16-33.]. In the New Testament too his compliance with the command is repeatedly noticed, and the very order itself expressly quoted [Note: Act 7:44; Heb 8:5.]. Now what was the reason of this limitation? Why must only such and such things be made; and they of such precise materials and shape? The reason was, The whole was intended to typify things under the Gospel dispensation: and as none but God could know all the things which were to be prefigured, so none but he could know infallibly how to designate them to the best effect. Had Moses been left to contrive any thing out of his own mind, there might have wanted a correspondence between the type and the antitype: but when a model of every thing was shewn him by God himself, the whole must of necessity accord with the mind and purpose of him for whom they were made.
We forbear to particularize the correspondence between the shadows and the substance, because that cannot be profitably done without entering more fully into the subject than our time at present will admit of: but that the correspondence was designed of God, and actually exists, and was the end for which such precise orders were given, is beyond all doubt. The first tabernacle, says St. Paul, while it was yet standing, was a figure for the time then present; and served unto the example and shadow of heavenly things, that is, of things under the Gospel dispensation [Note: Heb 9:8-9 with 8:5 before cited.].]
But the direction in our text had not merely a typical reference; for it may properly be considered,
II.
As applicable to us
The tabernacle typified, not only the Lord Jesus, in whom dwelt all the fulness of the Godhead bodily, but us also
[The Church of God is his house [Note: 1Ti 3:15.], the habitation of God through the Spirit [Note: Eph 2:21-22.]. Yea, every believer is himself the temple of the living God; as God hath said; I will dwell in them, and walk in them; and I will be their God, and they shall be my people [Note: 2Co 6:16.]. Moreover, God himself, commending the fidelity of Moses in constructing every thing according to his order, draws for us the parallel between the tabernacle erected by him, and that which Christ possesses in our hearts: Moses verily was faithful in all his house as a servant, for a testimony of those things which were to be spoken after; but Christ as a Son over his own house: whose house are we [Note: Heb 3:5-6.]. The truth is, that God dwelleth not in temples made with hands. Even while his tabernacle and temple were yet standing, God testified respecting them, that the temple which alone he regarded, was a broken and contrite spirit [Note: Isa 57:15; Isa 66:1-2 with Act 7:47-50.].]
To us therefore may the direction fitly be addressed
[Make ye, my Brethren, a sanctuary for the Lord, that he may dwell among you: let every one willingly present unto him his heart, and entreat him to fill it with his presence. Let his habitation too be furnished with every thing suited to the worship which you have to offer. You are not called to carnal ordinances, and therefore have no need of such things as were wanted under the Jewish dispensation. It is with the gifts and graces of the Spirit that you are to serve and honour God. Abound ye therefore in them. Grudge no expense whereby you may obtain them. Let them all be formed according to the model shewn you in the mount. In Christ Jesus you have a perfect pattern of them all. Look to it, that your graces accord with his. Let none be wanting, none be different. Let the command of God be the reason of all that you present unto him, the example of Christ the pattern, and the glory of God the end. Whatever you have brought with you out of Egypt (out of your unconverted state) honour God with it: let it be gold and silver, or talents of any kind, consecrate them to the Lord: make use of them for the building of his tabernacle, and the exalting of his glory in the world. Remember too more especially to be conformed to the pattern in this respect; his tabernacle was most glorious within: on the outside were rams skins, and badgers skins; but within, all was of gold and linen exquisitely wrought. O that our interior might be such, as most to glorify our God! We are far from saying that the exterior should be neglected: but it should be modest and unassuming: and they who from their connexion with us can penetrate within the veil, should see that our hidden virtues are the most eminent, and that God is most honoured in those dispositions and habits of ours, which are most concealed from public view.
In vain are you baptized into the name of the Sacred Trinity, if you do not observe and do all things whatsoever Christ has commanded you: nor indeed can you in any other way hope for the accomplishment of that promise, Lo, I am with you alway, even unto the end of the world [Note: Mat 28:19-20.]. Let me therefore entreat you to seek for grace whereby you may serve God acceptably; and to make the blessed resolution of the Psalmist, that you will give neither sleep to your eyes, nor slumber to your eye-lids, till you have found a place (in your own hearts) for the Lord, an habitation for the mighty God of Jacob [Note: Psa 132:2-5.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Was not this a type of the Lord Jesus, tabernacling in our flesh? Heb 8:2 ; Rev 21:3 . And doth it not convey also that precious doctrine of the indwelling residence of the Holy Ghost? 2Co 6:16 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 25:8 And let them make me a sanctuary; that I may dwell among them.
Ver. 8. That I may dwell among them. ] “But will God in very deed dwell with men upon earth?” 2Ch 6:18 What can he do more to make them happy? As he in Plutarch said of the Scythians, that although they had no music nor vines among them, yet, as a better thing, they had gods: and as the philosopher, having little else in his house, yet could say of it, Y , Here be gods: so may every good man boast of his house and of his heart, This is the habitation of the Most High. Heb 3:6 2Co 6:16 As for the public assembly of saints, “This is the house of God, this is the gate of heaven.” Gen 28:17
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
sanctuary. Hebrew. kodesh. See note on Exo 3:5.
Fuente: Companion Bible Notes, Appendices and Graphics
a sanctuary: Exo 15:2, Exo 36:1-4, Lev 4:6, Lev 10:4, Lev 21:12, Heb 9:1, Heb 9:2
I may dwell: Exo 29:45, 1Ki 6:13, Isa 12:6, Zec 2:10, Zec 8:3, 2Co 6:16, Heb 3:6, Rev 21:3
Reciprocal: Exo 26:1 – the tabernacle with ten curtains Exo 40:34 – a cloud Lev 26:11 – I will Num 35:34 – dwell among Psa 114:2 – General
Fuente: The Treasury of Scripture Knowledge
Exo 25:8. A sanctuary A place of solemn worship; that I may dwell among them. Not by my essence, which is every where; but by my grace and glorious operations.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
25:8 And let them make me a {e} sanctuary; that I may dwell among them.
(e) A place both to offer sacrifice, and to hear the law.