Exegetical and Hermeneutical Commentary of Exodus 27:9
And thou shalt make the court of the tabernacle: for the south side southward [there shall be] hangings for the court [of] fine twined linen of a hundred cubits long for one side:
9. the south side southward ] see on Exo 26:18.
fine twined linen ] see on Exo 25:4.
Fuente: The Cambridge Bible for Schools and Colleges
The court of the tabernacle – (Compare Exo 38:9-20)
Exo 27:9
The south side southward – The south side on the right. See Exo 26:18.
Exo 27:10
Sockets – Bases. See Exo 26:19.
Fillets – Rather, Connecting rods; curtain-rods of silver connecting the heads of the pillars. The hangings were attached to the pillars by the silver hooks; but the length of the space between the pillars would render it most probable that they were also in some way fastened to these rods.
Exo 27:13
The east side eastward – On the front side eastward.
Exo 27:16
An hanging – An entrance curtain, which, unlike the hangings at the sides and back of the court, could be drawn up, or aside, at pleasure. The words are rightly distinguished in our Bible in Num 3:26.
Wrought with nedlework – The work of the embroiderer. See Exo 26:36; Exo 35:35. On the materials, see Exo 25:4.
Exo 27:17
Filleted with silver – Connected with silver rods. See Exo 27:10,
Exo 27:19
All the vessels … – All the tools of the tabernacle used in all its workmanship, and all its tent-pins, and all the tent-pins of the court, shall be of bronze. The working tools of the sanctuary were most probably such things as axes, knives, hammers, etc. that were employed in making, repairing, setting up and taking down the structure. Compare Num 3:36.
The tabernacle – The word is here to be taken as including both the mshkan and the tent, as in Num 1:51, Num 1:53, etc. (see Exo 26:1 note).
The pins – tent-pins.
Fuente: Albert Barnes’ Notes on the Bible
Exo 27:9-19
The court of the Tabernacle.
The court of the Tabernacle
I. This court may be an emblem of that sacred enclosure which always surrounds the Church. A garden enclosed is my sister, my spouse. God Himself, with all His infinite perfections and attributes, is round about His people. Every attribute of God is a pillar in our protecting wall, power, sovereignty, justice, righteousness, truth and faithfulness, appear in perfect harmony with love, benevolence, mercy, tenderness, compassion and goodness. All unite to uphold the separating wall between the Church and the world.
II. We may look upon this court as emblematical of the life and ministry of Christ. Only the true Christian can enter into Christ, but a sinner may read His life. As the court led to the Tabernacle, so the reading of the life of Christ has often been the means of the soul believing in Jesus. In the life of Christ we have a perfect model for the Christians imitation. Christ has left us an example that we should follow His steps.
III. We may view the court of the Tabernacle as an emblem of the Holy Scriptures. We cannot come to God without entering the court of revelation. He that loves the Bible has entered the outer court of the Tabernacle. Reverence for the Word of God is a good sign.
IV. The court of the Tabernacle was a place of worship. Here the Israelites came with their various sacrifices; and here God accepted them. If we would be accepted by God, we must observe Gods order, and come to the place He has appointed. We must also come in a right spirit.
V. In the court of the Tabernacle we have a figure of the professing Church.
1. Not all who entered the court entered the Tabernacle. Not all who make a profession of religion possess it. The heart, as well as the lip, must be right. The court was the way to the Tabernacle. There is no evidence that a man possesses grace while he neglects the means of grace. If a man has no love to Gods house, he can have no love to God. If we have no desire to be numbered with Gods people, there cannot be much desire after God Himself. (R. E. Sears.)
Hangings of the court
It is likely that those hangings would be of open work, and that the people would be able to look through this linen fence, and see what was being done inside. This would set forth the guilelessness of Christs character. He was no deceiver; there was no guile in His lips. He lived in a very hollow age, when deceit was the order of the day; but He was a transparent Man, an unselfish Man, a perfect Man. At the east end was a hanging called the gate. The basis of this gate would be the same as the fine linen in other parts of the court, and the meshes would be nearly filled up with blue, purple, and scarlet wools. This gate is Christ, the one gate, the one only door to God and to happiness in this life, or in the life which is to come. Those white hangings were suspended from upright pillars, standing in blocks of brass. The pillars were strong enough to sustain the weight of the hangings, and they were high enough to keep the fine linen from touching the ground, or contracting defilement in any part. So our Lord Jesus was sustained in His holy conduct in every part of His life by those upright principles which He had in His holy nature. (G. Rodgers.)
Fine linen
The fine linen was a thing of the earth. It had grown from seed which had been cast into the ground, and had died there, after which life came up out of death; there was death and resurrection. After this it went through many processes before it was seen about the dwelling-place of God. So the Christian has to learn death and resurrection. We have to die, and to be quickened to life, and we have to pass through some painful processes. Satan himself is sometimes permitted to sift us and to twist us, and he handles the soul roughly; but it is all needed to make us the fine-twined linen such as God would have us be. All things do indeed work together for our good, if they help to conform us to the image of Christ (Rom 8:28-29). (G. Rodgers.)
The gate of the court
The word hanging is in the Hebrew exclusively used for the vail the door of the Tabernacle, and the gate of the court; and serves, therefore, to connect together these three in type. Each of these hangings covered or hid the interior from the eyes of one approaching from the outside. Each had the character of a door. All three were made of the same materials arranged in precisely the same order; and all three were of the same dimensions as regards their area. The same truth seems, therefore, to be embodied in each of these typical curtains. The same Jesus, God manifest in the flesh, is pourtrayed in each. There could be no access to God of any kind, whether of comparatively distant worship or of closest intimacy, but through the one door, the Lord Jesus (Joh 10:7). Cain was the first who tried another path; and instead of being able to draw near, his very attempt ended in his going out from the presence of God into the land of banishment. Thousands follow in his footsteps, and think to worship and to offer without passing through the door. (H. W. Soltau.)
The hanging of fine linen
The court itself, with the exception of the gate, was closed by a hanging of fine-twined linen, five cubits high. Fine linen seems to be used in Scripture as a type of righteousness–a righteousness equal to all the demands of God–enabling him who possesses it to stand in Gods glory; in contrast with sin, by reason of which, all come short of the glory of God. The Israelite, who entered through the gate of the court, would be encompassed, shut in, and protected by this hanging of fine-twined linen. Though in a wilderness, he stood on holy ground; and the fine linen by which he was surrounded shut out from his eye the dreary barren prospect, through which he was wending his way. The lovely Tabernacle of God stood partially revealed to his gaze. The courts of the Lords house, overshadowed by the cloud of glory, were before him. The altar, with its lamb for the burnt-offering, sent up an odour of a sweet savour on his behalf. The laver, filled with water, told him of a fountain filled with life and purity, which would cleanse away even the ordinary defilement contracted whilst passing through a wilderness of death. He had entered through the gate of the court, the appointed doorway; within, every object proclaimed life, peace, righteousness, acceptance, and nearness to God. Moreover, no deadly foe could enter these precincts. Thus the court presented a place of security, of holiness, and of intercourse with God. Jerusalem on earth will hereafter afford some such place of refuge for the nations of the earth. (H. W. Soltau.)
The pins
By means of these pins of brass, the Tabernacle and the court were securely fastened to the desert ground, so that no storm or flood of waters could sweep away this structure, although many of the materials were such as to be easily affected by the wind or rain. May we not be reminded by this type, of the stedfast purpose of Christ, to pursue the path marked out for Him by the counsels of God, even though that path ended in the storm of judgment and in the billows of wrath. What a wondrous object of contemplation is the blessed Lord, as revealed to us in the Scriptures of truth. Weak, yet immovably firm. Himself the mighty God, yet dependent for everything on God His Father. Oh! the wondrous power of that weakness. Oh! the marvellous victory of that death. Oh! the eternal stability of Him laid low in the depths of the grave. (H. W. Soltau.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. The court of the tabernacle] The tabernacle stood in an enclosure or court, open at the top. This court was made with pillars or posts, and hangings. It was one hundred cubits, or about fifty-eight yards and a half, in length; the breadth we learn from Ex 27:12; Ex 27:18; and five cubits, or nearly three yards, high, Ex 27:18. And as this was but half the height of the tabernacle, Ex 26:16, that sacred building might easily be seen by the people from without.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A court encompassing the tabernacle, Exo 40:33, in the midst whereof the altar of sacrifices was placed, upon which the offerings were burnt in the open air, which was most convenient. By the
hangings the court was distinguished and enclosed.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9-19. the court of thetabernacleThe enclosure in which the edifice stood was arectangular court, extending rather more than fifty yards in lengthand half that space in breadth, and the enclosing parapet was aboutthree yards or half the height of the tabernacle. That parapetconsisted of a connected series of curtains, made of fine twinedlinen yarn, woven into a kind of network, so that the people couldsee through; but that large curtain which overhung the entrance wasof a different texture, being embroidered and dyed with variegatedcolors, and it was furnished with cords for pulling it up or drawingit aside when the priests had occasion to enter. The curtains of thisenclosure were supported on sixty brazen pillars which stood onpedestals of the same metal, but their capitals and fillets were ofsilver, and the hooks on which they were suspended were of silveralso.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And thou shall make the court of the tabernacle: for the south side southward,…. This was a large court yard to the house of God, or tabernacle, which stood in it at the upper end of it; it was enclosed, but open to the air; and in it, between the entrance into it and the holy place, stood the altar of burnt offering before described, and on one side of that the laver for the priests to wash in; into this the people of Israel were admitted, and where they brought their sacrifices and worshipped: it was typical of the visible church of God on earth, which, though an enclosure, and is separated from the world, yet consists of professors, good and bad, of real saints and hypocrites; as into this court Israelites of every character, sex, and state entered. In David’s time it was divided into various courts, and what answered to it when the temple was built were the several apartments called the courts of the priests, where they sacrificed, and the court of Israel, where the men Israelites worshipped, and the court of the women, where they were by themselves; and in later times there was another court separate from these, called the court of the Gentiles, into which they might enter; and the description of this court begins with that side of it which lay full south: there shall be
hangings for the court of fine twined linen of one hundred cubits long for one side; for the south side; and these hangings, with the rest all around, made the court, and were the walls of it; and from hence we learn, that it was one hundred cubits or fifty yards long, according to the common computation of a cubit; though it was three hundred inches more, this cubit being three inches more than is commonly supposed. These hangings, vails, or curtains, for so in the versions they are differently called, were the enclosure of the court; they were made of fine linen, six times twisted, but not of various colours, and curiously wrought with cunning work, as the curtains of the tabernacle were; and according to the signification of the word, they were wrought full of holes, like eyelet holes, or in the manner of network; so that though they kept persons from entering in, they might be seen through, and through them might be seen what was doing in the court: and all this may signify that the visible church of God on earth is separated from the world, and should consist of men called out of it, and of such who are clothed with that fine linen, clean and white, the righteousness of the saints, and which is the righteousness of Christ, and who have both inward and outward holiness; and though none but those who are admitted members of it may partake of its ordinances, yet others may be spectators of what is done in it.
Fuente: John Gill’s Exposition of the Entire Bible
(cf. Exo 38:9-20). The Court of the dwelling was to consist of “hangings” of spun byssus, and pillars with brass (copper) sockets, and hooks and fastenings for the pillars of silver. The pillars were of course made of acacia-wood; they were five cubits high, with silvered capitals (Exo 38:17, Exo 38:19), and carried the hangings, which were fastened to them by means of the hooks and fastenings. There were twenty of them on both the southern and northern sides, and the length of the drapery on each of these sides was 100 cubits ( , 100 sc., measured by the cubit), so that the court was a hundred cubits long (Exo 27:18).
Fuente: Keil & Delitzsch Commentary on the Old Testament
9 And thou shalt make the court of the tabernacle: for the south side southward there shall be hangings for the court of fine twined linen of an hundred cubits long for one side: 10 And the twenty pillars thereof and their twenty sockets shall be of brass; the hooks of the pillars and their fillets shall be of silver. 11 And likewise for the north side in length there shall be hangings of an hundred cubits long, and his twenty pillars and their twenty sockets of brass; the hooks of the pillars and their fillets of silver. 12 And for the breadth of the court on the west side shall be hangings of fifty cubits: their pillars ten, and their sockets ten. 13 And the breadth of the court on the east side eastward shall be fifty cubits. 14 The hangings of one side of the gate shall be fifteen cubits: their pillars three, and their sockets three. 15 And on the other side shall be hangings fifteen cubits: their pillars three, and their sockets three. 16 And for the gate of the court shall be an hanging of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework: and their pillars shall be four, and their sockets four. 17 All the pillars round about the court shall be filleted with silver; their hooks shall be of silver, and their sockets of brass. 18 The length of the court shall be an hundred cubits, and the breadth fifty every where, and the height five cubits of fine twined linen, and their sockets of brass. 19 All the vessels of the tabernacle in all the service thereof, and all the pins thereof, and all the pins of the court, shall be of brass.
Before the tabernacle there was to be a court or yard, enclosed with hangings of the finest linen that was used for tents. This court, according to the common computation of cubits, was fifty yards long, and twenty-five broad. Pillars were set up at convenient distances, in sockets of brass, the pillars filleted with silver, and silver tenter-hooks in them, on which the linen hangings were fastened: the hanging which served for the gate was finer than the rest, v. 16. This court was a type of the church, enclosed and distinguished from the rest of the world, the enclosure supported by pillars, denoting the stability of the church, hung with the clean linen, which is said to be the righteousness of saints, Rev. xix. 8. These were the courts David longed for and coveted to reside in (Psa 84:2; Psa 84:10), and into which the people of God entered with praise and thanksgiving (Ps. c. 4); yet this court would contain but a few worshippers. Thanks be to God, now, under the gospel, the enclosure is taken down. God’s will is that men pray every where; and there is room for all that in every place call on the name of Jesus Christ.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 9-15:
The tabernacle was to be set up inside a quadrangle, 100 cubits (150 feet) by 50 cubits (75 feet) in size. The walls of this enclosure were to be made of fine twined linen. For each of the south and north walls, twenty pillars of copper (brass) were set in sockets of copper, and the curtain-wall affixed to these pillars by silver hooks. The west (back) wall consisted of ten copper pillars with the curtain hung on them. The east (front) aspect of the enclosure consisted of an opening of 20 cubits (30 feet), in the center of the wall. On either side of this opening was a wall 15 cubits (22 1/2 feet), consisting of three pillars on which the curtain-wall was suspended.
“Fillets,” chashuqim, “fastenings, ” likely connecting rods by which the pillars were joined at the top and which helped support the curtains.
Fuente: Garner-Howes Baptist Commentary
9. And thou shalt make the court. There were two courts divided from the sanctuary, one for the priests, the other common to the whole people. To the first chambers were annexed, in which the Levites dwelt, who were the keepers of the tabernacle; and thus sometimes the courts are spoken of in the plural number, and especially in the Psalms, (Psa 64:4.) It is the court of the people which is here referred to, where they consecrated the victims, offered their prayers, and were reconciled to God. In this manner the condition of mankind was shewn to the Israelites, by their being forbidden to enter the Temple, whilst at the same time they were reminded that men, although unworthy outcasts, are received by God, if only they seek Him simply, and with due humility, mindful of their own unworthiness. Hence the consolation in which David gloried, (149) “I had rather dwell in the courts of the Lord, than in the splendid tents of the ungodly.” The court was formed by four curtains, two of which, on the north and south sides, were 100 cubits long, and supported by 20 pillars, whose bases were of brass, and their capitals (150) and fillets of silver; on the east and west, each curtain was 50 cubits long, supported by 10 pillars. The length spoken of is not from the ground upwards, but from their opposite corners: for the court was twice as long as it was broad, as is said in Exo 27:18. There would be an appearance of contradiction in the fact that Moses afterwards speaks of two sides, and assigns fifteen cubits to each, if he did not immediately go on to mention the hanging or curtain, which covered the gate of the court, and which he sets at twenty cubits. Thus the measure will be correct, and the passage will be quite accordant; for, after he has said in Exo 27:13 that the curtain on the east side should consist of fifty cubits, he adds in explanation that there were two curtains at the sides of the door, and a third between them to cover the door, making up in all the fifty cubits. But the door was covered by the hanging, that the Israelites might reflect in themselves, whenever they went into the sanctuary, that it was no profane or common ( promiscuum) place; but if they came thither in purity and chastity, they might be assuredly persuaded that they were safe under the protection of God. Finally also the majesty of holy things was shewn them in this type, in order that they might reverently approach the worship of God; and they were reminded of their own unworthiness, that they might humble themselves the more before God, and that fear might beget penitence, whilst moderation in the desire of knowledge was recommended to them, that they might not be unduly inquisitive. The religion of the Gentiles also had its secret shrines with the same object, but for very different causes; for it was a brutal religion, for which veneration was sought by darkness, and the disguise of ignorance; whereas God, whilst He retained His people in modesty and simplicity, at the same time set before them the Law, from which they might learn whatever it was right and useful for them to know.
(149) It will be seen that he quotes Psa 84:10, somewhat parathrastically.
(150) A. V. , hooks.
Fuente: Calvin’s Complete Commentary
MAIN HOMILETICS OF THE PARAGRAPH.Exo. 27:9-20
THE COURT OF THE TABERNACLE
This scene, into which all the members of the house of Israel might enter, reminds us
I. Of the common need. It was the court of the congregation. Every member of the house of Israel needed to come herethat is, every member needed forgiveness and purification. No matter that they were an elected and peculiar people. Whilst nationally they were elected to play a great part in the government of God, their moral weaknesses remained, and they needed forgiveness and cleansing. No election ignores moral considerations. No matter what their age. The youth, the patriarch. No matter what their rank. Princes, elders, common people, all needed alike to present themselves here. No matter what their office. The Priest, the peoplethe sacred and secular orders. The men of all Israel came here to be reminded of their imperfection, sin and stain. We are all guilty before God. All have sinned and come short of the glory of God; there is no difference. If any man say that he hath no sin, &c.
II. Of the common privilege. It was the court of the congregation. All needed to come, all were privileged to come. The hanging at the entrance was full of promise. If the radiant vail encouraged the high priest to enter the holiest, if the similar vail gave assurance to the priest to pass into the holy place, the similar vail, at the entrance to the court of the congregation, spoke hope into the breast of all Israel, Exo. 27:16. The embroidered, richly dyed hangings on the very threshold of the sacred tent, inspired all guilty and sorrowful souls, who turned their faces thitherward, with most consolatory expectations. Whatever might be the sin, the altar in that enclosure might be approached. Whatever might be the uncleannesses of the people, there it might be atoned for and purged. (Notice the sins and stains to be removed as given in Leviticus.) So forgiveness and purity in Christ is a common privilege. The common salvation. There are special gifts and appointments in the natural sphere; special gifts and callings in the Church; but grace, pardon, purity are in Christ for the whole world. There is no difference.
III. Of the common hope. The Tabernacle of the congregation was far inferior to the holy place and the most holyin the one brass and silver, in the other fine goldbut the places were connected together, and the priest passing into the interior of the holy habitation represented the whole nation. So now in Christ have we forgiveness and righteousness; our high priest represents us in the heavenly place; and soon shall we pass from the more imperfect services of earth to the highest vision, and glory, and joy of the celestial world.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Mosaic-Ritual! Exo. 27:1-21.
(1.) Beautiful and rich as were the materials employed, there was a remarkable simplicity about the tabernacle and its adjuncts. And why? Glance at the books designed for the instruction of children. They may be rich in design and ornate in execution, but how mono-syllabic they are! What pictures of simplicity they contain! When the child develops in body and mind, the thoughts and words are also proportionately developed. We do not dream of instructing the babe-mind in the mysteries of algebra, or the intricacies of science.
(2.) God speaks, by the mouth of a later prophet, as of Israel as His child at this time. As a child, Israels host could but receive milk of truththe elementary truths of Divine wisdom. Pictures interleave the Divine manual of saving instructionpictures such as the tabernacle, the altar of burnt-offering, the outer court with its brazen laver, and encircling curtains, and solitary gateway.
(3.) And as Israel grew, so the instruction was raised. The theocratic nation was schooled in the deep things of God, while its saints and seers were permitted to drink deeply at the Fount of Divine Wisdom, searching diligently into the mystery of redemption, until the Teacher Himself became Incarnate. Thus the Law was alike the pedagogue leading to, and the schoolmaster instructing as to, Christthe End of the law for righteousness to every one that believeth.
And when the last trumpet shall sound through the skies,
When the dead from the dust of the earth shall arise,
With bright millions Ill rise far above yonder sky,
To wear Christs Righteousness for ever on high.
Divine-Design! Exo. 27:9-19.
(1.) If on shaking a quantity of printers type in a basket, it should appear that some of the pieces stuck together, when they fell, in such order as to compose the narrative of these Mosaic ordinances, could we resist the conclusion that these particular types were loaded with the design of composing that story? We read the design in the complicated and intelligible adaptation of the final result. So, when we find these various and varied ordinances, altars, lamps, courts, and curtains thus arranged by Moses, we cannot but believe that He who gave them to him loaded them with the designed method and arrangement in which we find them.
(2.) There are few subjects that confuse the mind more thoroughly than the numerous and diverse mineral substances which form the great mass of the earths crust; and it was not till Abb Hay dropped his beautiful specimen of calcareous spar, and noted that all the shivered fragments of the original prism had the same rhomboidal form, that men dreamt of any regularity among inorganic objects. God formed His manual of religious instruction after this analogy of nature. Its unity does not stand out upon the surface, neither does its unity of design. We have to make due, devout, and diligent search to find the Divine design in these Exodus unveilings.
Thy Word is like a deep, deep mine,
And jewels rich and rare
Are hidden in its mighty depths,
For every searcher there.
Hodder.
Court-Order! Exo. 27:12-15.
(1.) Johnson says, Order is a lovely nymphthe child of Beauty and Wisdom. Her attendants are Comfort, Neatness, and Activity. Her abode is the Valley of Happiness She is always to be found when sought for; and she never appears so lovely as when contrasted with her opponent, Disorder.
(2.) Southey says, as the beams to a house, as the bones to the microcosm of man, so is order to all things. Not only is order beautiful; its existence is a necessity. Addison says wrongly that its non-existence is excusable in men of great learning, who are often too full to be exact, and who may therefore throw down their pearls in heaps instead of stringing them,
(3.) Shaftesbury says, In nature is no confusion, but all is managed for the best with perfect frugality and just reserve. Bigg says that nature is still, as ever, the thin veil which half conceals and half reveals the design of God in grace. The order which we perceive in nature, from the setting and sweeping of star-worlds in space to the forming and flitting of fire-flies amid the palm fronds, is designed to instruct us in the order of Revelation.
So work the honey-bees,
Creatures that by a rule in nature teach
The act of order to a peopled kingdom.
Shakespeare.
Linen! Exo. 27:16.
(1.) Weaving was extensively carried on in ancient Egypt. On the tombs are found various representations of the mode of carrying on this art. Pharaoh arrayed Joseph in vestures of fine linen. There can be no doubt that during the captivity in Egypt the Israelitish women were thus employed. It was as bond-slaves in the houses of the princes of Egypt that they acquired the arts which were afterwards used in the service of the Lord. Thus the disciplines of life are often enlisted by God to enable His chosen ones to render to Him agreeable service.
(2.) The fine twined linen probably alludes to the great pains taken in the bleaching of linen in ancient Egypt. Osburn says that, after being marked, the piece of wet linen was probably wrapped in strong sacking made for the purpose, one end of which was fastened to a post, and a staff was inserted in a loop in the other. It was then wrung by the united strength of two men, so as to force out as much of the water as possible, and thus prevent any impurity that might be in the water or in the cloth from drying in. It may, therefore, be called fine twined, or twisted, or wrong linen.
(3.) Such was the righteousness of God, wrought out by the Lord Jesus on the plains of earth; that fine linen, clean and white, which is the righteousness of the saints. Through the ordeal of trial the Lord Jesus wrought it; and through much tribulation the saints enter the kingdom to wear it.
Lo! his clothing is the sun,
The bright Sun of Righteousness;
He hath put salvation on,
Jesus is his beauteous dress.
Wesley.
Court-Entrance! Exo. 27:16. There was admittance by one only gate. All worshippers must pass the door. In a town in the north of Scotland some boys were in the habit of meeting together for prayer. A little girl was passing, and heard them sing. She stopped to listen, and thinking that it was just an ordinary prayer-meeting, she felt anxious to get in. Putting up her hand, she pulled the latch, but it would not open. It was fastened inside. She became very uneasy, and the thought arose in her mind: What if this were the door of heaven, and me outside? She went home, but could not sleep. Day after day, she became more troubled at the thought of being shut out of heaven. She went from one prayer-meeting to another, still finding no rest. At length, one day reading the tenth chapter of John, she came to the words, I am the Door. She paused! Here was the very door she was seeking; it was wide open. She entered.
I am the door, those words begin;
I press towards that Voice,
And, ere I know it, am within,
And all within rejoice.
Thoroughness! Exo. 27:17. In all these minute arrangements God teaches the art and duty of thoroughness. A friend called on Michael Angelo, who was finishing a statue. Some time afterwards he called again; the sculptor was still at his work. His friend, looking at the figure, exclaimed, You have been idle since I saw you last! By no means, replied the sculptor, I hare retouched this part, and polished that; I have softened this feature, and brought out this muscle; I have given more expression to this lip, and more energy to this limb. To this his friend replied that all these were trifles. It may be so, replied Angelo, but recollect that trifles make perfection, and what perfection is no trifle. But Angelos perfect works, when viewed through the microscope, disclosed rough outlines. Not so Gods. His works are thoroughly perfecteven to the filleting and sockets. And so are His words.
How longed the holy men and prophets old Gods
Truth to see! How blessed, whom He hath willed
To see His Truth in His own book enrolled.
Mant.
Little Things! Exo. 27:19. It is but the littleness of man that sees no greatness in a trifle. And indeed there is nothing little in truth which can be connected with eternity and God. Little pins held together that tabernacle, which was the glory of God. As Dryden says, God never made His work for man to mend.
(1.) This is true of nature, which Goethe calls the living visible garment of God, and which Carlyle terms the lime vesture of God that reveals Him to the wise, and hides Him from the foolish. A microscopic examination of the smallest flower or animalcule shows that He has cared for the little thingsthat every part is perfect of its kindand that with Him nothing is too insignificant to be done thoroughly.
(2.) This is true of the Mosaic law, which has been rightly called the gospel in bud. How careful God was that the little things of the tabernacle should all be wrought out after His plan. Even the pins were to be made perfectly, and after the fashion shown to Moses in the Mount.
Naught that is right think little; well aware
What reason bids, God bids; by His command
How aggrandised the smallest thing we do!
Young.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(9) For the south side southward.Rather, for the south side upon the right. (See Note on Exo. 26:18.)
Hangings.The word used is new and rare. It is rendered , sails, by the LXX., and seems to designate a coarse sail-cloth, woven with interstices, through which what went on inside the court might be seen. The court, it must be remembered, was open to all Israelites (Lev. 1:3, &c.).
Of fine twined linen.Made of linen thread, i.e., each thread having several strands; not fine linen in the modern sense.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE COURT OF THE TABERNACLE.
(9-18) Almost every ancient temple stood within a sacred enclosure, which isolated it from the common working world, and rendered its religious character more distinctly apparent. Such enclosures were particularly affected by the Egyptians, and were usually oblong squares, surrounded by walls, with, for the most part, a single entrance. An open space of this kind, always desirable, was absolutely necessary where the sanctuary itself was covered in, since it would have been intolerable to kill and burn victims in a confined and covered space. The altar which has been described (Exo. 27:1-8) was necessarily placed outside the tabernacle, and formed the chief furniture of the court, for which directions are now given.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
COURT OF THE TABERNACLE, Exo 27:9-19.
9. South side southward See note on Exo 26:18.
Hangings These, which were to serve for a fence about the sanctuary, were of the same material as the tabernacle-cloth, (Exo 26:1,) and the inner vail, (Exo 26:31,) and the front curtain, (Exo 26:36,) but without the cunning work and colours inwrought on them .
Fuente: Whedon’s Commentary on the Old and New Testaments
The Court of the Tabernacle Exo 27:9-19 gives a description of the construction of the court of the Tabernacle.
Exo 27:10 Word Study on “fillets” – Strong says the Hebrew word “fillets” ( ) or ( ) (H2838) means, “a rod or fenced rail connecting posts or pillars.” Holladay says it means, “bands on the pillars of the Tabernacle.” The NIV reads, “bands.” The RSV reads, “fillets.”
Webster says the word “fillet” means, “a. A flat square moulding separating other mouldings. b. A narrow band between two flutings (grooves in a column).” Webster says the word “band” (in architecture) means, “a thin layer of moulding.”
Exo 27:17 Word Study on “filleted” – Holladay says the Hebrew word “filleted” ( ) (H2836) means, “to bind.”
Fuente: Everett’s Study Notes on the Holy Scriptures
The Court of the Tabernacle
v. 9. And thou shalt make the court of the Tabernacle, v. 10. and the twenty pillars thereof, v. 11. And likewise for the north side in length there shall be hangings of an hundred cubits long, and his twenty pillars and their twenty sockets of brass; the hooks of the pillars and their fillets of silver, v. 12. And for the breadth of the court on the west side shall be hangings of fifty cubits; their pillars ten and their sockets ten. v. 13. And the breadth of the court on the east side eastward, v. 14. The hangings of one side of the gate shall be fifteen cubits; their pillars three and their sockets three.
v. 15. And on the other side shall be hangings fifteen cubits; their pillars three and their sockets three. v. 16. And for the gate of the court, v. 17. All the pillars round about the court shall be filleted with silver, v. 18. The length of the court shall be an hundred cubits and the breadth fifty everywhere, v. 19. All the vessels of the Tabernacle in all the service thereof, v. 20. And thou shalt command the children of Israel that they bring thee pure oil olive beaten for the light to cause the lamp to burn always. v. 21. In the Tabernacle of the Congregation without the veil, which is before the testimony,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THE COURT BEFORE THE TABERNACLE. The description of the altar is (as already observed) naturally followed by that of the court which was to contain it, and in which it was to be the most conspicuous object. This is given with great clearness in ten verses, and presents scarcely any problem for solution. The court was an oblong square, three hundred feet in length and seventy-five in breadth. It was enclosed by curtains, hung on sixty pillars, placed at intervals of seven feet and a half apart. The pillars were connected by rods, and each of them fitted into a socket. There was but one entrance, which was at the eastern side, midway in it. It was thirty feet wide, and had its own curtains and its own pillars. These curtains were of similar material with those at the entrance to the tabernacle, but the hangings round the rest of the court were merely of fine white linen.
Exo 27:9
Thou shalt make the court. Rather, “a court.” For the south side southward. Rather,” For the south side, upon the right.” Compare the comment on Exo 26:18. Hangings. The word used is a rare one in this sense, quite different from those which have been employed for “curtains” or “hangings “previously (Exo 26:1, Exo 26:7, Exo 26:36). The LXX. translate by “sails;” and the Jewish commentators believe a loosely woven sail-cloth to be intended. Fine twined linen. See the comment on Exo 26:1.
Exo 27:10
And the twenty pillars thereof, etc. Literally, “And its pillars, twenty (in number), and their sockets, twenty (in number, shall be) of bronze.” The hooks of the pillars are loops whereto the curtains were to be attached. See Exo 26:32. Their fillets. It is now generally agreed that the word used designates “connecting rods,” which joined the pillars at the top, and probably helped to support the “hangings.” These, and the “hooks,” were of solid silver.
Exo 27:11
The north side of the court is to be exactly similar to the south in all respects.
Exo 27:12
The west side is also to be similar, except that it is to be half the length, fifty cubitsand, therefore, requires only half the number of pillars and sockets.
Exo 27:13
The breadth of the court on the east side eastward. Rather, “in front toward the east.” The Rabbinical tradition was that Adam found himself on his creation fronting towards the east, and had consequently the south on his right, the north on his left, and the west behind him. Hence, they said, the four cardinal points received the names of kedem, “in front” (the east); yamin, “the right hand” (the south); ‘akhor, “behind” (the west); and shemol, “the left hand” (the north). For this use of all four words, see Job 23:8, Job 23:9.
Exo 27:14
The hangings of one side. Literally, “of one shoulder.” The two extreme parts of the east side, between the entrance (Exo 27:16) and the corners are thus named. They were to extend on either side a distance of fifteen cubits, and to have their curtains suspended to four pillars, one of them being the corner pillar, which is not counted. Hence the pillars are said to be three
Exo 27:16
For the gate. The word used is the common one for “gate;” but here it rather signifies “entrance.” Strictly speaking, there was no “gate;” the worshippers entered by drawing aside the curtain. This was a hanging of similar material, colours, and workmanship to that which hung in front of the tabernacle (Exo 26:36). By its contrast with the white linen screen which surrounded the rest of the court, it would show very clearly where men were to enter.
Exo 27:17
Filleted with silver. Rather, “joined by silver rods.” See the comment on Exo 27:10. They were also to have their capitals overlaid with silver (Exo 38:17).
Exo 27:18
The length and the breadth of the court had been already implied in what had been said of the external screen-work, or “hangings” (Exo 27:9 and Exo 27:12). What this verse adds is the height of the pillars, which was five cubits, or seven feet six inches.
HOMILETICS
Exo 27:9-18
The Court of the Tabernacle.
I. THE USE OF THE COURT. The court was primarily a precinct inclosing the sacred structure, and preserving it from contact with the roughnesses of the rude world without. It formed a sort of vestibule to the tent-temple, which awoke solemn thoughts, and gave men time to put away secular considerations, and attune their minds to the Divine harmonies, before entering the house itself, which contained the manifestation of the Divine presence. God must be approached with preparation, humbly, reverently, tremblingly. The court at once preserved the sacred structure from accidental or intentional profanation, and helped to prepare the priests for the duties of their office. Secondly, the court was the place of sacrifice. It contained the brazen altar, whither all Israel was to bring their gifts. Here were offered, at once all the stated sacrifices, daily, or weekly, or monthly, or yearly, and all the irregular and voluntary offerings which the piety of the Israelites induced them to bring in. The smoke of victims continually ascended from it to heaven. Here was the place for expiationfor thankfulnessfor self-dedication to the service of God.
II. THE PERSONS ENTITLED TO HAVE THE USE OF IT. These were all Israelyoung and old, rich and poor, great and small, priests and laymen. Into the holy of holies none but the high priest, into the holy place none but the priests might enter. But the court was common to the priesthood with the laity. Hither came, to “the door of the tabernacle of the congregation,” every pious Israelite who was minded to offer a sacrifice of any kindwhose heart swelled with gratitude for mercies received, and who therefore brought a “thank-offering”whose soul was weighed down with the sense of sin, and who sought relief by the sacrifice of a “sin-offering”whose awakened spirit told him that unless the soul wholly rests on God there is no peace for it, and who, as a sign of absolute self-dedication, came to offer a “burnt-offering.” Hither came many a man, anti many a woman, like Hannah (1Sa 1:7-11), in sore trouble, and offered to the Lord Almighty their vows. Whatever may have been the practice with respect to the temple, while the tabernacle endured, the whole congregation had free access to it. Here they felt themselves to be that “kingdom of priests”that “holy nation ” which God had declared that they should be (Exo 19:6). Here they realised, at any rate to some extent, that blessing which is among the greatest of the Christian’s privileges-the right to “come boldly to the throne of grace” (Heb 4:16)to “draw near to God,” without an earthly mediator, “in full assurance of faith” (Heb 10:22)to “cast all our care upon him”to have direct communion with himto speak with him, “as a man speaks with his friend.”
III. THE POSITION OF THE COURT WITH RESPECT TO THE REST OF THE TABERNACLE. There was clearly a gradation in holiness. The inner shrine had a sanctity peculiar to itself, expressed by the very name, “holy of holies.” Here was the greatest beauty and the greatest magnificence. Walls entirely of gold, curtains of cunning work, interwoven with the graceful forms of cherubim, furniture all covered with gold, golden cherubs of beaten work upon the mercy-seatabove all, the glory of God showing in the space between these figures. A lesser degree of sanctity belonged to the outer chamber”the holy place;” and this was indicated by inferior richness and magnificence. Though gold was still the metal chiefly used, silver, and even bronze (Exo 26:37), were introduced. The outer curtain was not wrought with cherubim (verse 36). The change was even greater between the “holy place” and the court. In the court was no gold, but only silver and bronze. The “hangings” were for the most part plain. Only at the entrance did the eye rest upon the mingled glory of blue and purple and scarlet, and upon the cunning work of embroidery. The furniture and utensils were of bronze only. Again, the gradation was marked by the law of admission: into the court, all the congregation; into the “holy place,” the priests only; into the “holy of holies,” none but the high priest. And thus it will be always, as we are nearer to God or further from him. If we dwell only in his courts, on the outer verge of his kingdom, we must be content with the bronze and plain linen of bare acceptance; we must not expect favour, glory, beauty. If, on the other hand, we press forward from his courts into his sanctuary; if we strive ever to advance in holiness, then he has better things in store for us. “For brass he will give gold” (Isa 60:17), for acceptance, approvalfor mere pardon, communion and fellowship; and to such as press into the inner shrine, with the “boldness” that is now legitimate (Heb 10:19), he will reveal himself in the full splendour of his majesty, and in the perfect glow of his love.
Fuente: The Complete Pulpit Commentary
Exo 27:9. And thou shalt make the court of the tabernacle The tabernacle, when formed, was to be surrounded by a kind of open court, which was to be circumscribed by hangings of plain fine linen, supported by pillars in sockets of brass; but the hanging for the gate of the court, Exo 27:16 was to be of the same embroidered stuff with the inmost covering of the tabernacle. This court-yard was a hundred cubits, or about fifty-eight yards long; and from Exo 27:12 it appears, that it was just half as broad as it was long; and from Exo 27:18 that it was five cubits or near three yards high, which was but half the height of the tabernacle: see ch. Exo 26:16. The gate or entrance was to be twenty cubits wide, Exo 27:16. In this court, towards the upper end, the tabernacle was placed; between which and the lower end, the altar with the laver on one side of it was placed, ch. Exo 30:18 and Rev 11:1-2. Note; The court surrounding the tabernacle, is typical of the church of Christ, inclosed from the rest of the world, and brought into a nearer state of communion with his blessed Self.
Fuente: Commentary on the Holy Bible by Thomas Coke
Observe the dimensions of this court, about 50 yards long and 25 broad. How small for the reception of worshippers! Blessed be God under the gospel dispensation, it is extended beyond all limits. Mal 1:11 , with Mat 18:20 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 27:9 And thou shalt make the court of the tabernacle: for the south side southward [there shall be] hangings for the court [of] fine twined linen of an hundred cubits long for one side:
Ver. 9. The court of the tabernacle. ] This outer court signified the visible Church, where hypocrites also come to the external worships. Doeg may set his foot as far as David.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
tabernacle. Hebrew. mishkan. See App-40.
south side southward. Figure of speech Polyptoton. App-6.
side. Hebrew. pe’ah, quarter or region.
Fuente: Companion Bible Notes, Appendices and Graphics
fine twined linen
The fine linen commonly typifies personal righteousness Exo 26:1 ref. (d), and in the hangings of the court stands for that measure of righteousness which God demands of any who would, in his own righteousness, approach. Christ, figuratively speaking, put up the hangings of the court in Luk 10:25-28. The only way of approach was the “gate”; Exo 27:16; Joh 10:9. The hangings of the court bar out equally the self-righteous man and the open sinner, for the height was above seven feet. Exo 27:18.
Fuente: Scofield Reference Bible Notes
the court: Exo 38:9-20, Exo 40:8, 1Ki 6:36, 1Ki 8:64, 2Ch 33:5, Psa 84:10, Psa 92:13, Psa 100:4, Psa 116:19, Eze 40:14, Eze 40:20, Eze 40:23, Eze 40:28, Eze 40:32, Eze 40:44, Eze 42:3, Eze 42:19, Eze 42:20, Eze 46:20-24
hangings for: Exo 26:31-37, Exo 36:17, Exo 39:40
Reciprocal: Exo 27:14 – hangings of one side Exo 27:18 – length of the court Exo 31:7 – tabernacle Exo 35:17 – The hangings Exo 40:33 – up the court Lev 6:26 – in the court Num 3:26 – the hangings Num 3:36 – under the custody and charge Num 4:26 – the hangings
Fuente: The Treasury of Scripture Knowledge
Exo 27:9. Thou shalt make the court Such a place as we call a court- yard, uncovered above, but enclosed with pillars and hangings of fine linen. This court, according to common computation, was fifty yards long and twenty-five broad. In it stood the tabernacle toward the upper west end; between the tabernacle and the lower end stood the altar, with the laver on one side of it, Exo 30:18. The pillars were set up at convenient distances, in sockets of brass, the pillars filleted with silver, and silver tenterhooks in them, on which the linen hangings were fastened: the hanging which served for the gate was finer than the rest. This court was a type of the church, enclosed and distinguished from the rest of the world; the enclosure supported by pillars, denoting the stability of the church; hung with the clean linen, which is said to be the righteousness of saints,
Rev 19:8. Yet this court would contain but a few worshippers; thanks be to God, now the enclosure is taken down; and there is room for all that in every place call on the name of Christ.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
27:9 And thou shalt make the {c} court of the tabernacle: for the south side southward [there shall be] hangings for the court [of] fine twined linen of an hundred cubits long for one side:
(c) This was the first entry into the tabernacle, where the people abode.
Fuente: Geneva Bible Notes
The courtyard 27:9-19
The courtyard was 50 cubits wide by 100 cubits long (75 feet by 150 feet, half the length of an American football field). This area is about the size of a modest home site in the United States. The curtains that formed its perimeter were only half as high as those surrounding the tabernacle building (7 feet instead of 15 feet). So the Israelites outside the courtyard could see the top part of the tabernacle building.
"All its vessels were of copper-brass, which, being allied to the earth in both colour and material, was a symbolic representation of the earthy side of the kingdom of God; whereas the silver of the capitals of the pillars, and of the hooks and rods which sustained the hangings, as well as the white colour of the byssus-hangings, might point to the holiness of this site for the kingdom of God." [Note: Keil and Delitzsch, 2:190.]
"The whole arrangement of the outer court, and in particular the placement of the altar of sacrifice and the laver, speak pointedly of man’s approach to God." [Note: Davis, p. 263.]
". . . this structure provided the same kind of physical separation between the holy God and his people as did the mountain at Sinai (temporal separation is also provided in the annual feasts and celebrations, e.g., the yearly Day of Atonement, Leviticus 16)." [Note: Sailhamer, The Pentateuch . . ., p. 298.]
"The court preserved the Tabernacle from accidental or intentional profanation, and it gave the priests a certain measure of privacy for the prosecution of their duties. Its presence was a perpetual reminder that man should pause and consider, before he rushes into the presence of the Most High [cf. Ecc 5:2]." [Note: Meyer, p. 348.]
"The courtyard is the place of worship where the people could gather-they entered his courts. If the courtyard does not interest us very much, it did the Israelites. Here the sacrifices were made, the choirs sang, the believers offered their praises, they had their sins forgiven, they came to pray, they appeared on the holy days, and they heard from God. It was sacred because God met them there; they left the ’world’ so to speak and came into his presence." [Note: The NET Bible note on 27:19.]