Exegetical and Hermeneutical Commentary of Exodus 37:1
And Bezaleel made the ark [of] shittim wood: two cubits and a half [was] the length of it, and a cubit and a half the breadth of it, and a cubit and a half the height of it:
1. Beal’el made the ark ] In Deu 10:3 Moses makes it. See on Exo 34:3.
Fuente: The Cambridge Bible for Schools and Colleges
1 9. (Exo 25:10-20). The Ark. Exo 25:15 f., 21 f. not repeated.
Fuente: The Cambridge Bible for Schools and Colleges
See the notes to Exo. 25.
Fuente: Albert Barnes’ Notes on the Bible
CHAPTER XXXVII
Bezaleel and Aholiab make the ark, 1-5.
The mercy-seat, 6.
The two cherubim, 7-9.
The table of the shew-bread, and its vessels, 10-16.
The candlestick, 17-24.
The golden altar of incense, 25-28.
The holy anointing oil and perfume, 29.
NOTES ON CHAP. XXXVII
Verse 1. And Bezaleel made the ark, &c.] For a description of the ark, see Ex 25:10, &c. See Clarke on Ex 25:10.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
1. Bezaleel made the arkThedescription here given of the things within the sacred edifice isalmost word for word the same as that contained in Ex25:1-40. It is not on that account to be regarded as a uselessrepetition of minute particulars; for by the enumeration of thesedetails, it can be seen how exactly everything was fashionedaccording to the “pattern shown on the mount” [Ex25:40]; and the knowledge of this exact correspondence betweenthe prescription and the execution was essential to the purposes ofthe fabric.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Ver. 1-29. And Bezaleel made the ark of shittim wood,…. Jarchi says, because he gave his mind to this work more than the rest of the wise men, it is called by his name. It is a notion of some Jewish writers that the ark was made by Bezaleel, without the help of others; but there is no sufficient reason to be given for it; for other things are equally ascribed to him in this and the following chapter, as the mercy seat with the cherubim, the shewbread table, the candlestick of pure gold, the two altars, the laver of brass, with other things, which are only said to be made by him, because they were made by his direction, and he having the oversight of them while making; wherefore Aben Ezra observes, that this is particularly said for the glory of the ark. Of the ark, and all other things mentioned in this chapter,
[See comments on Ex 25:1] &c. to end of chapter,
[See comments on Ex 30:1] &c. to end of chapter.
Fuente: John Gill’s Exposition of the Entire Bible
Preparation of the vessels of the dwelling: viz., the ark of the covenant (Exo 37:1-9, as in Exo 25:10-22); the table of shew-bread and its vessels (Exo 37:10-16, as in Exo 25:23-30); the candlestick (Exo 37:17-24, as in Exo 25:31-40); the altar of incense (Exo 37:25-28, as in Exo 30:1-10); the anointing oil and incense (Exo 37:29), directions for the preparation of which are given in Ex 30:22-38; the altar of burnt-offering (Exo 38:1-7, as in Exo 27:1-8); the laver (Exo 37:8, as in Exo 30:17-21); and the court (Exo 37:9-20, as in Exo 27:9-19). The order corresponds on the whole to the list of the separate articles in Exo 35:11-19, and to the construction of the entire sanctuary; but the holy chest (the ark), as being the most holy thing of all, is distinguished above all the rest, by being expressly mentioned as the work of Bezaleel, the chief architect of the whole.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Tabernacle and Its Furniture. | B. C. 1491. |
1 And Bezaleel made the ark of shittim wood: two cubits and a half was the length of it, and a cubit and a half the breadth of it, and a cubit and a half the height of it: 2 And he overlaid it with pure gold within and without, and made a crown of gold to it round about. 3 And he cast for it four rings of gold, to be set by the four corners of it; even two rings upon the one side of it, and two rings upon the other side of it. 4 And he made staves of shittim wood, and overlaid them with gold. 5 And he put the staves into the rings by the sides of the ark, to bear the ark. 6 And he made the mercy seat of pure gold: two cubits and a half was the length thereof, and one cubit and a half the breadth thereof. 7 And he made two cherubims of gold, beaten out of one piece made he them, on the two ends of the mercy seat; 8 One cherub on the end on this side, and another cherub on the other end on that side: out of the mercy seat made he the cherubims on the two ends thereof. 9 And the cherubims spread out their wings on high, and covered with their wings over the mercy seat, with their faces one to another; even to the mercy seatward were the faces of the cherubims.
I. It may be thought strange that Moses, when he had recorded so fully the instructions given him upon the mount for the making of all these things, should here record as particularly the making of them, when it might have sufficed only to have said, in a few words, that each of these things was made exactly according to the directions before recited. We are sure that Moses, when he wrote by divine inspiration, used no vain repetitions; there are no idle words in scripture. Why then are so many chapters taken up with this narrative, which we are tempted to think needless and tedious? But we must consider, 1. That Moses wrote primarily for the people of Israel, to whom it would be of great use to read and hear often of these divine and sacred treasures with which they were entrusted. These several ornaments wherewith the tabernacle was furnished they were not admitted to see, but the priests only, and therefore it was requisite that they should be thus largely described particularly to them. That which they ought to read again (lest they should fail of doing it) is written again and again: thus many of the same passages of the history of Christ are in the New Testament related by two or three, and some by four of the evangelists, for the same reason. The great things of God’s law and gospel we need to have inculcated upon us again and again. To write the same (says St. Paul) to me is not grievous, but for you it is safe, Phil. iii. 1. 2. Moses would thus show the great care which he and his workmen took to make every thing exactly according to the pattern shown him in the mount. Having before given us the original, he here givers us the copy, that we may compare them, and observe how exactly they agree. Thus he appeals to every reader concerning his fidelity to him that appointed him, in all his house, and in all the particulars of it, Heb. iii. 5. And thus he teaches us to have respect to all God’s commandments, even to every iota and tittle of them. 3. It is intimated hereby that God takes delight in the sincere obedience of his people, and keeps an exact account of it, which shall be produced to their honour in the resurrection of the just. None can be so punctual in their duty, but God will be as punctual in his notices of it. He is not unrighteous to forget the work and labour of love, in any instance of it, Heb. vi. 10. 4. The spiritual riches and beauties of the gospel tabernacle are hereby recommended to our frequent and serious consideration. Go walk about this Zion, view it and review it: the more you contemplate the glories of the church, the more you will admire them and be in love with them. The charter of its privileges, and the account of its constitution, will very well bear a second reading.
II. In these verses we have an account of the making of the ark, with its glorious and most significant appurtenances, the mercy-seat and the cherubim. Consider these three together, and they represent the glory of a holy god, the sincerity of a holy heart, and the communion that is between them, in and by a Mediator. 1. It is the glory of a holy god that he dwells between the cherubim; that is, is continually attended and adored by the blessed angels, whose swiftness was signified by their faces being one towards another. 2. It is the character of an upright heart that, like the ark of the testimony, it has the law of God hid and kept in it. 3. By Jesus Christ, the great propitiation, there is reconciliation made, and a communion settled, between us and God: he interposes between us and God’s displeasure; and not only so, but through him we become entitled to God’s favour. If he write his law in our heart, he will be to us a God and we shall be to him a people. From the mercy-seat he will teach us, there he will accept us, and show himself merciful to our unrighteousness; and under the shadow of his wings we shall be safe and easy.
Fuente: Matthew Henry’s Whole Bible Commentary
EXODUS – CHAPTER THIRTY-SEVEN
Verses 1-5:
The names of the workmen who fabricated the various components of the tabernacle are not listed 1Co 3:9. The mention of Bezaleel in this text is emphatic. It appears to show that the highest skill was required for the most sacred of all the objects connected with the tabernacle: the Ark of the Covenant, as well as for the other articles of furniture. Bezaleel followed exactly the pattern for the ark, its rings, and the golden staves, given in Ex 25:10-16.
Fuente: Garner-Howes Baptist Commentary
If the repetition, which might appear to be superfluous in these chapters, should be wearisome to us, let us reflect on the intention of the Holy Spirit, who, in narrating the execution of the work, uses almost the identical words wherein He had previously set forth the commands of God, viz., that we may understand that Moses, and the artificers themselves, did not vary in the smallest point from the rule prescribed to them. God had commanded the Ark of the Covenant to be made, together with its cover; and Moses relates how it was completed, so that the artificers did not omit even its very minutest detail. He ordered a table to be made for the offering of bread, and not a single syllable is neglected. As to the candlestick there was the same scrupulous obedience, so that they did not alter it in any part. In the altar of incense there was no kind of dissimilarity between the command and the work; and, finally, the composition of the oil exactly corresponds with the command. There is no question, then, but that Moses commends obedience, as it is the foundation of true piety, and at the same time reminds us that there was no exercise of the imagination in the whole service of the tabernacle, because there is nothing more opposite to the purity of religion than to do anything which is not enjoined.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Exo. 37:1. And Bezaleel made the ark]. All things in their order. First, the vessels of the Holy of Holies, and then those of the Holy. First, the due regard for Gods commandments, and then for worshipping Him in a becoming manner. First, the mercy-seat, then the altar of incense.
MAIN HOMILETICS OF THE PARAGRAPH.Exo. 37:1-29
THE PREPARATION OF THE FURNITURE
And Bezaleel made the Ark of shittim-wood: two cubits and a-half was the length of it, and a cubit and a-half the breadth of it, and a cubit and a-half the height of it, &c., 37 Exo. 37:1-29.
A.The Holy of Holies
I. The Ark, Exo. 37:1-5. Cf. Exo. 25:10-15, in which the instructions which are here carried out were originally given. The Ark, being intended to contain the Divine testimony, and to support the Mercy-Seat, the proper residence of God, required to be constructed so as to leave upon the minds of the people the idea of ineffable purity or holiness. Accordingly it was made as directed, of the finest wood, and of the purest gold. To enhance the idea of holiness connected with the Ark, it was not to be touched or immediately handled, but only by means of two staves constructed of the same kind of wood and overlaid with goldwhich staves were not to be removed from its side, but to remain in the four golden rings which supported them, two on each side, in order to be always convenient for lifting, and that no temptation might be given for laying hands upon the sacred symbol.
II. The Mercy-Seat, Exo. 37:6. Cf. Exo. 25:17. The term capporeth, by which the Mercy-Seat is designated, signifies covering. The circumstance that this covering was not to be made of wood and gold, but of pure gold alone, seems to indicate that it was designed to serve another purpose than simply to be a lid for the Ark. That God was to commune with His people from off this capporeth appears to point in the direction of a spiritual rather than a material covering; and the Peil form of the verb from which the word is derived, according to Gesenius and others, always means to cover sin. Then the fact that on the great day of atonement the blood of the holiest sin-offering was sprinkled upon it, shows that it was designed to be a or propitiatorium. Whence we conclude that the Mercy-Seat was a covering not for the Ark, nor for the tables of testimony, but for the sins of the people. That is to say, it was the place where they were covered up by the blood of expiation from the eye of God. Cf. KurtzSacrificial Worship.
III. The cherubim, Exo. 37:7-9. Cf. Exo. 25:18-22. These mystical figures were to be constructed out of the one sheet of gold of which the Mercy-Seat was made. What these figures were has given rise to much discussion. They are first mentioned in Gen. 3:24 as guarding the Tree of Life. Probably it was representations of these same figures which Solomon introduced into the Temple, and which Ezekiel has described in his visions, though it is doubtful if the terms cherub and cherubim did not apply to a variety of figures. The composite beings which Ezekiel saw (Exo. 1:5) had a human figure with four faces; the cherubims of the Ark had only one face each. As to the interpretation of the symbol, it is probable that no single explanation can be accepted as adequate, but that the best of the various explanations contain elements of truth. Kitto, art. Cherubim. For a statement of opinions on this subject see articles in Bible Dictionaries, Fairbairns Typology, &c. The prevailing opinion now is, says Dr. Jamieson in the Portable Commentary, that those splendid figures were symbolical not of angelic, but of earthly and human beingsthe members of the Church of God interested in the dispensation of grace, the redeemed in every age, and that these hieroglyphic forms symbolised the qualities of the true people of Godcourage, practice, intelligence, and activity. More correctly, however, we think, that, combining with the human figure, as they did, the highest attributes of animal life, they were designed:
(1) to be symbols of the most perfect creature life, and thus to indicate that only with the perfect could Jehovah dwell; and
(2) to be ideal representations of humanity, and of the nearness to God which fallen man will enjoy when he is perfect.
Thus the three things suggested by the furniture of the Holy of Holies were, the holiness of God, the possibility of pardon, the hope of perfection.
B.The Holy Place
And he made the table of shittim-wood: two cubits was the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof, 37 Exo. 37:10-29.
I. The table of shew-bread, Exo. 37:10-16, was made of acacia-wood, covered with a plate of gold. Its dimensions were two cubits long, one broad, and one and a-half high, the cubit being 18 inches. It was ornamented with a golden wreath or border round the table leaf. The frame of the table immediately below the leaf was encircled with a piece of wood of about four inches in breadth, around the edge of which was a vine or border similar to that around the leaf. A little lower down, but at equal distance from the top of the table, there were four rings of gold fastened to the legs, through which staves covered with gold were inserted for the purpose of carrying it. Vessels of pure gold stood upon the table, large deep plates in which the shew-bread was not only brought to the table but placed upon it, sacrificial spoons to make the libations with, and goblets, some larger and some smaller, into which the wine was poured and placed upon the table.
II. The candlestick, Exo. 37:17-24. The structure of the candelabrum consisted of a base; of a shaft rising out of it; of six arms, which came out by threes from two opposite sides of the shaft; of seven lamps, which were supported on the summits of the central shaft, and the six arms, and of the different kinds of ornaments belonging to the shaft and arms. These ornaments are called by names which mean cups (bowls), globes (knops), and blossoms (flowers). The cups (bowls) are described as almond-shaped, it being uncertain whether the resemblance was to the fruit or the flowers. Three such cups were allotted to every arm; but four to the shaft, two and twenty in all. The name of the second ornament occurs only in two places in the Old Testament in which it appears to mean the capital of a column; in the Septuagint and the Vulgate it is rendered and spherne, whence it may be understood as meaning bodies of a spherical shape. The third ornament means blossom, bud, flower. All these different articles, along with the necessary appendages of snuffers and snuff-dishes, were made of pure gold, wrought with the hammer (beaten work) instead of being cast by fusion. The quantity of gold expended in its construction was one talent, about 94 lbs.See Kittos Cyclopdia, art. Candlestick.
III. The altar of incense (Exo. 37:25) was a square box, two cubits high, one cubit long, and one broad, made of acacia-wood, and having four horns () or wooden projections, one at each corner. Its top and sides were overlaid with gold; and round the flat surface was a crown or border of gold, underneath which were the rings for the gold-covered staves. In connection with this, Bezaleel, or his artificers acting under his directions, made the holy oil or ointment for anointing all the vessels of the Holy Place and the officiating priests; and the pure incense of sweet spices, according to the work of the apothecary, for burning on the altar. The composition of both of these articles is described in Exo. 30:25-34.
If the Holy of Holies was the peculiar dwelling-place of God, the Holy Place was the temple of the priesthood, hence symbolic of the Christian Church. For the symbolism of the Tabernacle, as a whole, see Exodus 40 Meantime the present section is suggestive of four ideas which should ever be associated with the Christian Church, with its edifices, and its worship
1. Fidelity. All the above-mentioned articles of furniture were made exactly according to the specifications. In not a single point, however minute, was there the slightest deviation from the original pattern. Possibly Bezaleel, or some of his clever artisans and cunning workmen, had their own thought of the different designs. Just as likely as not they believed they could have originated better articles had their fashioning been left entirely to them. Perhaps, too, the reason of some of the instructions, as, e.g., why the gold of the candlestick should be beaten and not cast, did not quite appear to them. Still in this matter there was no room for either their inventive genius or their critical faculties. Their business was simply to carry out the orders of the Great Architect and Chief Designer to whom the Tabernacle, with all its furniture, belonged. So within the Christian Church in the elaboration of her creeds, in the regulation of her worship, in the administration of her government, there is place for neither original discovery nor rationalising criticism. Doubtless, many think they could have sketched a better plan of a New Testament Church than Christ has done, instituted a superior ritual, enunciated truer and more valuable doctrines, and appointed a more beneficent administration; only, in that case, the Church would not have been Christs, but theirs; and since it is His and not theirs, their business is not to go beyond, nor below, nor against what is written, but to ask, What saith the Scripture? To the Law and to the Testimony. Calvins principle, with a little modification, was unquestionably right, viz., that nothing is to be introduced into the creed, worship, or government of the Christian Church that is not either expressly commanded in Scripture or deducible therefrom by necessary inference.
2. Liberality. As the articles in the Holy of Holies were made of the most costly materials, the finest wood, and the purest gold, so were those in the Holy Place, which may remind us that in all matters connected with the Christian Church the utmost liberality should be displayed. In fact, no part of the Churchs service should be anything but the absolute best, i.e., in the circumstances. The spiritual food which she dispenses should be the richest possible, the intellectual and religious light which she diffuses the clearest and the sweetest possible, the sacrifice of prayer and praise which she presents the purest and the noblest possible. All her undertakings and schemes should be supported with the most bountiful munificence. Nothing mean, shabby, illiberal, ungenerous, should have a place within the house of God. This principle too however, has a qualification which must be noted.
3. Beauty. The table, the candlestick, and the altar were all ornamented and though some minds imagine that all taste and beauty should be eschewed in connection with Divine worship, this, obviously, was not Gods opinion; and, indeed, why should it, when God has made His world so fair, ornamented and decorated every part of it? But sin is always vulgar and unsthetic; and as the only unbeautiful sights to be witnessed on earth are to be found in connection with the works of man, so in Gods service even some are never happy unless everything is as little beautiful and tasteful as possible. Magnificent churches are an offence, elevating music is pronounced to be out of place, decorous and seemly behaviour is an affectation. Contrary to this, however, though again with limitations which must be specified, it should be the aim of devout souls to follow in the footsteps of the Lord, and make everything connected with His house beautiful in its place.
4. Sanctity. The methods adopted to impress the Hebrew mind with this conception of the holiness of God, and of all connected with His house and worship, were many. One of these was the injunction that all the articles of the dwelling should be overlaid with gold, and should not be immediately handled, but borne by means of gold-covered staves. Another was the sprinkling of everything within the Holy Place with holy oil. An idea this which should never be absent from the mind and heart of the Christian. The Christian Church and all its exercises are hallowed by the perpetual Presence of Him who is the Holy One. Hence the lowliest reverence should be exhibited before Him, the purest feelings should be cherished in His service, and a sense of personal consecration should be sought before engaging in His worship. This also has a caveat which must be mentioned.
(1.) The first qualification, Fidelity, must be balanced with Freedomnot, however, the freedom of choosing differently from God, but that highest of all freedom which is synonymous with cheerful obedience, or the free election of Gods ways, and thoughts, and purposes, and plans, because they are best.
(2.) The second, Liberality, must be modified by the Divine command, Go ye into all the world. While Christs people are to generously and handsomely support His cause at home, their liberality to home operations must not infringe upon their ability to extend His cause abroad. The best should be done at home that is consistent with the greatest possible munificence to Christs cause abroad.
(3.) The third, Beauty, requires to be supplemented with Spirituality. While Christian churches may be beautiful, and Christian worship tasteful, &c., it should never be forgotten that God is a Spirit, &c.
(4.) The fourth, Sanctity, must be guarded against degenerating into Superstition. The holiness suggested to the Hebrew mind was not the holiness of the table, &c., but of the God to whom the table belonged. And so must Christians be careful not to transfer to these things what in reality is an attribute of God.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Labour! Exo. 37:1, &c.
(1.) Idleness enervates! It has been said that scruples are weeds which luxuriate in the soil of monasticism. That soil is full of the elements which minister to their growth; and the chief of these is idleness. The same element is productive of serious results in all departments of human life. Whether civilised or savage, the idle man deteriorates; and at last actively develops into a mischievous animal, either towards himself or towards his fellow-creatures.
(2.) Industry elevates! It is, as MacCulloch says, the talisman that has raised him from the condition of the savage. It has changed the desert and the forest into cultivated fieldshas covered the earth with cities, and the ocean with shipsand has given plenty, comfort, and luxury, instead of want, misery, and barbarism. What, then, shall be said of its mental and moral results, if those of the material are so great! No greater contrast could be found amongst ancient nations, perhaps, than Rome in its infancy of hardihood and Rome in its impotency of luxury and idleness. Persia furnishes a parallel contrast.
What heart can think, or tongue express,
The harm that groweth of idleness?
Heywood.
But sober industry, illustrious power!
Bids the bleak hill with vernal verdure bloom.
Bruce.
Holy of Holies! Exo. 37:1.
(1.) Its cubical formthe decade in its dimensionsits colours of holiness, heavenliness, kingliness, and lifeits undecaying wood, and glorious goldall unite in predicting that, when the kingdom of God reaches its final development, the outward state and surroundings of the redeemed will correspond in excellence with their high class as the household of God. This seems to harmonise with the Apocalyptic seers vision.
(2.) In Revelation 21 the Evangelist is represented as standing like another Noah at the heights of Ararat, gazing on a renovated world. After passing through the crucible of its own latent fires, it has come forthphnix-likefrom their ashes in new resurrection life. Vast as are its dimensionsa gigantic cube, lying foursquare, with gates in every quarter wide openit must be noticed as having streets of pure goldi.e., within it there entereth nothing that defileth. All are pure in heart there who see God.
O heaven! when storm and cloud
Debar the mortal vision of the eye
From wandering oer thy threshold, more and more
I love thee, thinking on the perfect calm
Which bounds the deadly fever of these days
The higher, holier, spiritual heaven.
Bailey.
Ark-Symbolism! Exo. 37:4-5. Dr. Kitto mentions the fact of Captain Cook having seen in the Island of Huahine a curious analogy to the ark. Hawksworth describes it as a kind of ark or chest, the lid of which was nicely sewed on, and thatched very neatly with palm-nut leaves. It was fixed upon two poles, in order to remove it from place to place in the manner of a sedan chair. In one end of it was a square hole, in the middle of which was a ring touching the sides, and leaving the angles open, so as to form a round hole within, and a square one without. Sir Joseph Banks, who saw this curious coffer, considered its general resemblance to the Mosaic ark as remarkable. Still more remarkable is it, that the natives called it The house of God.
Therefore, this little room doth seem
To me a holy place,
And in the world around I deem
A Bethel I can trace.
Gerok.
Ark-Disclosure! Exo. 37:5. Stone says that the ark of the covenant is observed by St. John (Revelation 11) more plainly than ever revealed; because now, as the series of visions draw towards the great consummation, the purposes of God in Redemption become more manifestly developed to His worshipping children and prophesying servants. Clearer views are obtained in a spiritual and prophetic sense towards the close of the Gospel dispensation. These come from the course of events, or otherwise by the light of the Spirit of God, from the increased and devout study of unfulfilled prophecy, and the general agreement on the subject of the glory of Christ; when
The seventh trumpets wondrous sound
Shall through the rending tombs resound,
And wake the sleepers underground!
Mercy-Seat! Exo. 37:6, &c. This was the throne of Jehovah, where He dwelt between the cherubs, which stood one neither end of the cover of the ark. Above this mercy-seat, and between the cherubs, was the place where the God of the Hebrews localised Himself in the midst of the people whom He had chosen that they should be holy. His throne was thus established on the testimony, or covenant, as a foundation. There can be little doubt that the Psalmist refers to this when he says, Justice and judgment are the foundation of Thy throne. And again, Righteousness and judgment are the foundation of His throne. Over the testimony, as the basis of the covenant, was the place where Jehovah dwelt among His people as their God and King.
O beauteous God! uncircumscribed treasure
Of an eternal pleasure!
Thy throne is seated far
Above the highest star,
Yet Thou dost make a glorious place,
Within the brightness of thy face,
For every spirit to inherit
Who builds his hopes upon Thy merit.
Taylor.
Cherubic-Form, &c.! Exo. 37:7.
(1.) Form! Meyer says that these had no fixed form. Bhr says that the cherubim on the tapestry work could not have been conceived like those on the ark, because the latter were statues, the former paintings. This, however, is hard to see. Indeed, it would seem, as Ladd says, that the Mosaic cherubim was a fixed form. Gesenius in his Thesaurus says that they were in great part human forms. This seems to be inferred from Exo. 37:6.
(2.) Face! They had only one. Their faces (Exo. 37:9) looked towards one anothertowards the mercy-seat were the faces of the cherubim. Spencer says that the face of the cherubim was that of an ox; for which there is no evidence. Indeed, as Winer remarks, the complete delineation of the Mosaic cherubim must be for ever renounced.
(3.) Figuration! Herder thinks that they symbolised guardianship; while Bhr regards them as figuring beings of abounding life. Ladd says that their watchful posturewith wings overshadingseem to indicate the guardian; and Gesenius views their figurationwith their faces towards the mercy-seat, wherein were the two Tablesthat of simple custodians or protectors.
(4.) Foundation! Some think that the imagination of the constructor had much to do with the source whence these forms came: and that Moses drew on his familiarity with such figures in Egyptian temples. Hengstenberg distinctly says this was the sphinx of Egypta familiar object to Moses. But the question arises:Was not the foundation in the Divine Ideal? Was not Moses instructed as to the form, face, and figuration? Was Bezaleel under the Divine-Mosaic direction?
So if His Word once teach us, shoot a ray
Through all the minds dark chambers, and reveal
Truths undiscernd but by that holy light,
Then all is plain.
Cowper.
Cherubims! Exo. 37:7-8. The cherub has been represented as a symbol of redeemed and perfected humanity, and the Holy of Holies of the kingdom of God in its perfected condition. If so, we are summoned to glance backward at the Edenic paradise, where God and man walked together; and forward to the ethereal paradise, where the spirits of just men made perfect commune with God. The garden of Eden was no sooner vacated by man than it was placed under the care of cherubs, to be kept by them till the original heir should be restored to his inheritance. A tableau of cherubs around the throne of Jehovah is, therefore, says Atwater, a prediction and a promise to men of restoration to such fellowship with God as Adam enjoyed before the earth ceased to be a paradise.
When, face to face, our ravishd ear shall hear
Gods voicethat glorious One in Three,
And Three in Oneand hearing Him, shall blest Him,
And blessing, love Himand in love possess Him.
Quarles.
Cherubic-Attitude! Exo. 37:9. It has been suggested that the attitude of the cherubs harmonises with the symbolic idea of the capporeth, or mercy-seat. It is so called because it was the place from which the covering of sin was authoritatively announced. And with this idea their altitude well accords. They stood with their faces towards it, as if what it signified was specially attractive, wonderful, and agreeable. The posture of these symbols of redeemed humanity expresses the gratitude for expiation, which the vision of the Apocalypse represents them as uttering in song.
To think how poorly eloquence of words
Translates the poetry of hearts like ours.
Lylter.
Cherubim-Significance! Exo. 37:7-9. Edwards maintains that they represented the ministry of angels, or the principalities and powers in heavenly places. It was, doubtless, the Divine design that the holy angels should be brought into close friendship with the human family for mutual advantage. It is certain that, from the hour of creation, they have always taken the deepest interest in the affairs of earth. Earth is the planet of their choicest excursionsthe realm of their noblest employmentsthe sphere of their sublimest pleasures. The Church on earth is to them the garden of the Lord, enriched with the bloom, and fragrant with the odour of the fairest flowers in creations empire. Redemption is to them the most stupendous fact in the moral universe. Like the fixed gaze of the cherubim within the vail, all their burning ardour is absorbed in its mysteries, and will be absorbed even through eternity itself. A living poet represents these angels at the Bridal of the Lamb as
Retiring till their robes, and wings, and crowns
Appeared as hangings woven of richest dye;
Star-spangled, like the temple curtains, twined
With purple, crimson, blue, and gleaning forms,
Cherubic, curiously traced in gold.
Bickersteth.
Candlestick! Exo. 37:17, &c.
1. Gold! More common material would have served the purpose of lighting; but gold was an emblem of
(1) the Light-giving Word, whose truths are more precious than gold, yea, than much fine gold; and
(2) the Light-giving worker, who holds forth the Word of Life; for the entrance of the Word giveth light.
2. Graven! A more simple form might have sufficed; but the rich ornamentation was symbolic of
(1) the beauty of the Bible, being richly adorned with flowers of poetry, &c.; and
(2) the beauty of ministers, whose life and testimony should be adorned with the true beauty of zeal, faith, and love.
3. Gifted! MEwen, however, says that the candlestick was a figure of the Church, whose use is to receive the light, and then diffuse it abroad. The Church receives the truth, and then holds it forth by purity of doctrine and sanctity of life. Stone says that it symbolises a true Church, having the sevenfold gifts and graces of the Holy Spirit.
And these prepare man for the sight
Of Majesty above;
The sons of ignorance and might
Can stand in the Eternal Light
Of Th Eternal Love.
Binney.
Candlestick-Symbolism! Exo. 37:18-23.
(1.) The figure of this Light-giver is represented on the famous arch of Titus at Rome. The Light-giver with seven branches stood in the inner sanctuarynot the Holy of Holies. Its rays thus threw light upon the incense altar and table of shew-bread. Its jets of light bore witness for centuries, says Plumptre, that God was Light, and that that Light revealed itself in manifold variety, growing out of a central unity.
(2.) The form of this Light-giver appears in Zec. 4:2; where the symbol is completed by a vision of two olive-trees feeding from their branches, through two golden pipes, the bowl through which the lamps were kept burning. The prophet learnt that the trees were the two anointed onesi.e., Joshua and Zerrubabel, types of priestly and civil authority. This typical symbolism may, however, be capable of large expansion.
(3.) The Patmos seer beholds seven distinct lampsshowing that the lamp was the emblem not merely of uncreated light, but of the Churchas the channel through which that light was to be diffused through the world. This is in harmony with the lampshaft or pedestal in Mat. 5:15. These passages bring out the perfect unity of the Bible. Infinite diversity there may be; but immaculate unity there is.
Here hills and vales, the woodland and the plain,
Here earth and water seem to strive again;
Not chaos-like together crushed and bruised,
But, as the world, harmoniously confused,
Where order in variety we see,
And where, though all things differ, all agree.
Pope.
Incense-Altar-Symbolism! Exo. 37:25.
(1.) Construction! Wood overlaid with gold tell us that they speak of Christ, as fellow to man in humanitys low estate, and as equal to God in Godheads greatness. Its fourfold shapelike the altar of burnt-offeringspeaks of the stability of Christ; its crown of the kingly dignity of Christ; its horns of the mightiness of His salvation; and its staves of the ever-ready spirit of Christ to be borne to the uttermost parts of the earth.
(2) Constitution! On this altar a censer full of incense poured forth its fragrant clouds every morning and evening. Without smoking censer, the high priest was forbidden, on pain of death, to enter into the awful shrine of Jehovah. This is a graphic image of Jesus, from the altar of whose soulonce on earth, and now in heavencontinually rises the fragrance of increasing prayer and intercession for His people. He ever lives, says St. Paul, to make intercession for us.
(3.) Consideration! The prayers of the saints are here; and from it we learn of the preparation of the heart for prayer. The golden altar was of given form, and size, and material. The praying heart should be equally balanced and lying towards all quarters of truth in affection, sympathy, faith, and earnestness. It should be pure in thought and desire, says Gray, and be framed by the direction of the Spirit. It should accompany the believer everywhere.
Prayer is the Christians vital breath,
The Christians native air;
His watchword in the gates of death
He enters heaven with prayer.
Praise-Incense! Exo. 37:25-28. The formalist, Bridges remarks, considering seven times a day to be an infringement of the sacred canon, Be not righteous overmuch, pays his customary duty twice a day. He says his prayers and he says his praises too, and his conscience slumbers again. And it is sad to think that there should be times of slumber with the Christian, when he little differs from him. Oh! let us be alarmed at every symptom of such a state, and find no rest to our spirit until we have regained something of the frame of hearty and overflowing praise. If there be a heavenly nature, there must be a heavenly heart. Tongue and heart should be set on fire by love. But the Christian sometimes feels that he must not praise. He has not sensible tokens of love to call him forth, and therefore his harp is suffered to hang upon the willows, and he cares not to take it down, even to sing one of the Lords songs in this strange land. But how little does he remember that this service of praise is the most successful means of resistance to the despondency of unbelief. Many have found with Bunyan, When I believe and sing, my doubtings cease.
Two fountains from one source,
Or which from two such neighbouring sources run,
That aye for him who shall unseal the one,
The other flows perforce.
And both are sweet and calm,
Fair flowers upon the banks of either blow;
Both fertilise the soul, and where they flow
Shed round them holy balm.
Trench.
Incense-Chariot! Exo. 37:27. Gray mentions an incense-chariot found in a tomb at Cervetri, in Etruria, unquestionably belonging to a very remote date. It was used in the ritual services of the ancients for burning incense. The perfume was placed in the concave part, and the fact that the whole was mounted upon four wheels proves that it was intended to be moved about. The borders are adorned by a row of flower-shaped ornaments, the principal forms of which are fully appreciated from a side-view. The elegance and highly refined taste displayed in the form and figure of this chariot leads to the conclusion that it belonged to some royal personage. Thus even amongst heathen peoples incense had its symbolic speech; fragrant flowers blooming sweetly amid a thousand noxious weeds.
And natures God, to whom alone
The secret of the heart is known,
The hidden language traced thereon.
Whittier.
Heavenly Incense-Altar! Exo. 37:25-29. The Apocalypse is composed of three parallel visions. In one of these (Exodus 8) we have a vision of the angel at the golden altar. The apostle hears a voice, Come up hither. The dull, commonplace scenery of his rocky home, writes Macduff, once more fades from view; and in a revived heavenly ecstacy he waits his Saviours summons. As previous to the breaking of the seals, there was a sublime opening vision of Christ as the Mediator of His Church; so now, at the sounding of the seven trumpets, it is the same Divine Beingonly symbolised as an Angel-Priest in the performance of a great intercessory work. The Lord Jesus stands by the golden altar of incense in the Heavenly Templeoffering, in the golden censer filled with much incense, the prayers of all the saintsi.e., the multitude of the redeemed on earth. Perfuming them with the incense of His adorable merits, the grateful cloud ascends. Poor and utterly unworthy as these prayers may be, they are perfumed by the fragrant merits of the Covenant-Intercessor. The glowing coals in His censer are feeble emblems of the burning love which glows in His heart. Without this all is vain!
In vain shall waves of incense drift
The vaulted nave around;
In vain the minster turret lift
Its brazen weights of sound.
Mountain of Spices! Exo. 37:29.
(1.) When the high priest passed within the vail, it was with feverish anxiety that the crowds outside looked for the circling eddies of the odorous incense to arise. When they saw the eddying cloud floating upwards into the clear sunny sky, they knew that the Aaronic intercession had prevailed. Anxiety gave place to expectancy. They longed to see him come forth with the glory yet lingering on his browarrayed in splendid robesthe breastplate glittering with the consecrated symbol of the tribes, that, with uplifted hands, he might dispense his benediction.
(2.) The Epistle to the Hebrews tells us that all this was a splendid mirror of Christs sacerdotal grandeur, and which continueth ever. Hence, in Son. 8:14, we have the redeemed Hebrew and Gentile Churches expressing the intense fervency of desire that He, who is the great High Priest and King, would come forth from the Heavenly Temple, where He lives to make continual intercession. The mountain of spices is the holy, heavenly hill where the Kingly Priest offers up incense with the prayers of the saints. These are represented (as in Revelation 22) as calling with their hearts upon Jesus to come forth to bless them. So eager is the Church to receive this everlasting benediction that she would have Jesus be like a young hart, whose feet are beautiful in their swiftness.
The minutes seem to move too slow,
O Jesus, quickly come.
Watts.
Tabernacle-Significance! Exo. 37:29. It is an inquiry of considerable importance how far the Israelites comprehended the significance of the Tabernacle. The general answer to be given to this inquiry is, that they were as competent to understand its symbolic significance as men of the present day are to apprehend the meaning of the Bible. The devout Hebrew had the aid of the Holy Spirit in his pious desire to understand the ordinances of the law, as the devout Christian has in his earnest wish to comprehend the ordinances of the Gospel. And just as the Christians knowledge of the Bible indirectly and largely depends upon his mental characteron the degree of attention and study which he gives to the subjectand on the spirituality of mind which he possesses; so doubtless was it with the believing Israelite. A. Caleb and a Joshua would see far more in the tabernacle appurtenances than a Nadab or Abihu; even as an Ellicot and a Luther perceive more in the Scripture expressions than a Voltaire or a Comte. All the Egyptians were able to read their hieroglyphic language; though, doubtless, their apprehension and knowledge of its significations were very unequal and varied. To see alike?
Impossible! unless minds were alike
In all, which differ now like human faces.
Rowe.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
THE TEXT OF EXODUS
TRANSLATION
37 And Be-zal-el made the ark of acacia wood: two cubits and a half was the length of it, and a cubit and a half the breadth of it, and a cubit and a half the height of it. (2) And he overlaid it with pure gold within and without, and made a crown of gold to it round about. (3) And he cast for it four rings of gold, in the four feet thereof; even two rings on the one side of it, and two rings on the other side of it. (4) And he made staves of acacia wood, and overlaid them with gold. (5) And he put the staves into the rings on the sides of the ark, to bear the ark. (6) And he made a mercy-seat of pure gold: two cubits and a half was the length thereof, and a cubit and a half the breadth thereof. (7) And he made two cher-u-bim of gold; of beaten work made he them, at the two ends of the mercy-seat; (8) one cher-ub at the one end, and one cher-ub at the other end: of one piece with the mercy-seat made he the cher-u-bim at the two ends thereof. (9) And the cher-u-bim spread out their wings on high, covering the mercy-seat with their wings, with their faces one to another; toward the mercy-seat were the faces of the cher-u-bim.
(10) And he made the table of acacia wood: two cubits was the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof. (11) And he overlaid it with pure gold, and made thereto a crown of gold round about. (12) And he made unto it a border of a handbreadth round about, and made a golden crown to the border thereof round about. (13) And he cast for it four rings of gold, and put the rings in the four comers that were on the four feet thereof. (14) Close by the border were the rings, the places for the staves to bear the table. (15) And he made the staves of acacia wood, and overlaid them with gold, to bear the table. (16) And he made the vessels which were upon the table, the dishes thereof, and the spoons thereof, and the bowls thereof, and the flagons thereof, wherewith to pour out, of pure gold.
(17) And he made the candlestick of pure gold: of beaten work made of the candlestick, even its base, and its shaft; its cups, its knops, and its flowers, were of one piece with it. (18) And there were six branches going out of the sides thereof; three branches of the candlestick out of the one side thereof, and three branches of the candlestick out of the other side thereof: (19) three cups made like almond-blossoms in one branch, a knop and a flower; and three cups made like almond-blossoms in the other branch, a knop and a flower: so for the six branches going out of the candlestick. (20) And in the candlestick were four cups made like almond-blossoms, the knops thereof, and the flowers thereof; (21) and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of it. (22) Their knops and their branches were of one piece with it: the whole of it was one beaten work of pure gold. (23) and he made the lamps thereof, seven, and the snuffers thereof, and the snuff-dishes thereof, of pure gold. (24) Of a talent of pure gold made he it, and all the vessels thereof.
(25) And he made the altar of incense of acacia wood: a cubit was the length thereof, and a cubit the breadth thereof foursquare; and two cubits was the height thereof; the horns thereof were of one piece with it. (26) And he overlaid it with pure gold, the top thereof, and the sides thereof round about, and the horns of it: and he made unto it a crown of gold round about. (27) And he made for it two golden rings under the crown thereof, upon the two ribs thereof, upon the two sides of it, for places for staves wherewith to bear it. (28) And he made the staves of acacia wood, and overlaid them with gold. (29) And he made the holy anointing oil, and the pure incense of sweet spices, after the art of the perfumer.
EXPLORING EXODUS: CHAPTER THIRTY-SEVEN
1.
Topic; The Inside Furniture. The chapter discusses the ark and the mercy-seat (Exo. 37:1-9), the table of showbread (Exo. 37:10-16), the lampstand (Exo. 37:17-24), and the altar of incense (Exo. 37:25-29). All of these items were inside the tabernacle building.
2.
Parallel passages: (See the notes on the earlier parallel passages.)
(1)
Exo. 37:1-9 (Ark and mercy-seat) Exo. 25:10-22.
(2)
Exo. 37:10-16 (Table) Exo. 25:23-30.
(3)
Exo. 37:17-24 (Lampstand) Exo. 25:31-39; Exo. 27:20-21.
(4)
Exo. 37:25-28 (Incense altar) Exo. 30:1-10.
(5)
Exo. 37:29 (Anointing oil and incense) Exo. 30:23-25; Exo. 30:31-38.
3.
Notes:
Several statements in chapter twenty-five about the positioning of the articles of tabernacle furniture are not repeated in the parallel sections in this chapter. Compare Exo. 25:15 b and Exo. 37:5; Exo. 25:21-22 and Exo. 37:9; Exo. 25:30 and Exo. 37:16; Exo. 25:37 b and Exo. 37:22.
Fuente: College Press Bible Study Textbook Series
(1) Bezaleel made.Aholiab had no part in the construction of the furniture of the Tabernacle, but only in the coverings, the veil, the curtains, and the priests dresses. (See Exo. 38:23.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
XXXVII.
(1-24) This passage corresponds with Exo. 37:10-29 of Exodus 25, and contains an account of the construction of the holy furniture: (1) That of the Holy of Holies: viz., the ark (Exo. 37:1-5), the mercyseat (Exo. 37:6-9); (2) that of the Holy Place, viz., the table of shewbread (Exo. 37:10-16) and the golden candlestick (Exo. 37:17-24).
Exo. 37:1-5 correspond to Exo. 25:10-14 of Exodus 25
Exo. 37:6-9 correspond to Exo. 25:17-20 of Exodus 25
Exo. 37:10-16 correspond to Exo. 25:23-29 of Exodus 25
Exo. 37:17-24 correspond to Exo. 25:31-39 of Exodus 25
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE ARK OF THE COVENANT, Exo 39:1-9.
See notes on Exo 25:10-22.
THE TABLE OF SHOWBREAD, Exo 39:10-16.
See notes on Exo 25:23-30.
THE GOLDEN CANDLESTICK, Exo 39:17-24.
See notes on Exo 25:31-40.
THE ALTAR OF INCENSE, Exo 39:25-28.
See notes on Exo 30:1-10.
THE OIL AND THE INCENSE, Exo 39:29.
See on Exo 30:22-38.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Making of the Furniture – The Work Overseen By Bezalel ( Exo 37:1 to Exo 38:20 ).
Bezalel had responsibility for all the sacred furniture. We may assume, however, that he obtained assistance in the more general work. We note that the order of furniture made commences from the Holy of Holies and moves through the Holy Place to the outer court.
There is here a continual general pattern commencing with the making and description of the item of furniture, followed by the making of the means of its transportation (rings and staves) (Exo 37:1 to Exo 38:8).
The Making of the Ark ( Exo 37:1-9 ).
Exo 37:1-9
‘And Bezalel made the ark of acacia wood: two cubits and a half was the length of it, and a cubit and a half the breadth of it, and a cubit and a half the height of it: and he overlaid it with pure gold within and without, and made a crown of gold to it round about. And he cast for it four rings of gold, in on its four feet; even two rings on the one side of it, and two rings on the other side of it. And he made staves of acacia wood, and overlaid them with gold. And he put the staves into the rings on the sides of the ark, to bear the ark. And he made a mercy-seat of pure gold: two cubits and a half was its length, and a cubit and a half its breadth. And he made two cherubim of gold; he made them of beaten work, at the two ends of the mercy-seat; one cherub at the one end, and one cherub at the other end: he made the cherubim of one piece with the mercy-seat at its two ends. And the cherubim spread out their wings on high, covering the mercy-seat with their wings, with their faces one to another; the faces of the cherubim were towards the mercy-seat.’
Note that it is stressed that the Ark was made by Bezalel himself. The best was made by the best. For details of the Ark see on Exo 25:10-22.
Fuente: Commentary Series on the Bible by Peter Pett
The Ark
v. 1. And Bezaleel made the ark of shittim wood, v. 2. and he overlaid it with pure gold within and without, and made a crown, v. 3. And he cast for it four rings of gold, to be set by v. 4. And he made staves of shittim wood and overlaid them with gold.
v. 5. And he put the staves into the rings by the sides of the ark to bear the ark.
v. 6. And he made the mercy-seat, v. 7. And he made two cherubim of gold, beaten out of one piece made he them, v. 8. one cherub on the end on this side and another cherub on the other end on that side, v. 9. And the cherubim spread out their wings on high, and covered with their wings over the mercy-seat, with their faces to another, even to the mercy-seatward were the faces of the cherubim;
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Exo 37:1-29
THE FURTHER PROGRESS OF THE WORK
THE CONSTRUCTION OF THE FURNITURE FOR THE HOLY OF HOLIES (Exo 37:1, Exo 37:9)
AND FOR THE HOLY PLACE (Exo 37:10-28)
THE MAKING OF THE HOLY OIL AND OF THE INCENSE (Exo 37:29).
On the history of the construction of the tabernacle follows naturally that of the construction of its furniture. The order of dignity is followed, as in Exo 25:1-40; and the furniture of the holy of holies taken first. Exo 37:1-9 correspond to Exo 25:10-20. Exo 37:10-16 to Exo 25:23-29; Exo 37:17-24 to Exo 25:31-39 of the same; and Exo 37:25-28 to Exo 30:1-5. Exo 37:29 is an abbreviation of Exo 30:23-25, and Exo 30:34, Exo 30:35.
Exo 37:1
Bezaleel made the ark. The particular maker of the various parts and contents of the tabernacle is not elsewhere pointed out. Thus this mention of Bezaleel is emphatic, and seems intended to mark the employment of the highest artistic skill on that which was the most precious of all objects connected with the new construction.
Exo 37:7
Beaten out of one piece. Rather, “of beaten work,” as the same word is translated in the corresponding passage, Exo 25:18.
Exo 37:23
His snuffers. Or, “tongs,” as in Exo 25:38.
Exo 37:25
The incense altar here occurs in its right place, among the furniture of the outer chamber of the tabernaclenot, as in Exo 30:1-6, out of place.
Exo 37:29
The holy anointing oil. For the composition of the oil, see Exo 30:23-25; for the uses whereto it was to be applied, Exo 30:26-30. The pure incense of sweet spices. The composition of the incense is given in Exo 30:34, Exo 30:35. It is there said to have been “a confection after the art of the apothecarytempered together, pure and holy.” The combination of artistic power with practical knowledge in Bezaleel and Ahollab calls to mind cinque-cento Italy, and the wonderful grasp of art and science possessed by Michael Angelo and Benvenuto Cellini
HOMILETICS
Exo 37:1
Art’s highest efforts should be concentrated on what is most essential to the work in hand.
“Bezaleel made the ark.” Bezaleel, “filled with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship” (Exo 35:31), while he entrusted most of the rest of the work to others, reserved to himself the construction of the ark, with the cherubim and mercy seat. The ark was clearly the central object of the newly devised structure, that towards which the eyes of all would be directed, on which the thoughts of all would rest, which, itself unseen, dominated the entire edifice and formed its material basis and raison d’etre. Shrined in the holy of holies, shrouded from sight by the veil, never seen but by the high-priest once a-year, yet known to occupy the innermost penetrale of the sanctuary, and to lie there in the light of the Divine presence constantly, it challenged the attention of all, and occupied a unique position among the sacred objects which the sanctuary was to contain. Bezaleel, the master-artist, felt that there was a call on him to construct it. What wealth of loving work he lavished on the construction, with what rich and delicate tracery of fanciful ornament he adorned it, no one can say. The ark never returned from Babylon; and the master-work of the master-artist of these times has been lost to humanity. But his choice asserted some important principles, and deserves imitation through all ages. It pointed out
I. THAT THE LAW OF ORNAMENT IS NOT ONE OF GENERAL UNIFORM ELABORATION UP TO A CERTAIN HEIGHT, BUT ONE OF SPECIAL CONCENTRATION UPON A POINT OR POINTS. Compare Magdalen Tower with the Houses of Parliament, the western front of the Parthenon with the ordinary porch of a church of the Jesuits, the facade of St. Zeno at Verona with even the front of St. Mark’s at Venice, and it will at once be seen how superior is ornament concentrated to ornament dispersed, elaboration of certain parts, set off by the comparative plainness of others, to diffusion generally of equal elaboration everywhere. A sense of heaviness, of over-loading, of weariness, is produced by the one plan, a feeling of unmixed pleasure by the other.
II. THAT THE CONCENTRATION SHOULD BE ON SUCH PARTS OF THE WORK AS ARE MOST ESSENTIAL TO IT. If a campanile or bell-tower be the work in hand, the concentration should be towards the chamber in which the bells are hung, as in the great campanile of St. Mark’s, Venice. If a college, towards the parts common to all, the chapel, hall, library; if a sepulchral monument, towards the tomb; if a palace, towards the state-rooms; and the like. Here, in this case of the tabernacle, the concentration was towards the holy of holies. Most properly. And on the ark: since, of the holy of holies, the ark was the glory.
In Christian churches, according as preaching, or the administration of the sacraments, or the elevation of the thoughts to heaven, are regarded as the main object of sacred buildings, the concentration of artistic effort will naturally be towards the pulpit, or towards font and altar, or towards the roof. Examples of the first are common in Germany and Switzerland, of the second in Roman Catholic churches generally, of the third in English churches of the Tudor period, e.g. Henry the Seventh’s Chapel in Westminster Abbey, and the like.
For further Homiletics, see those on chs. 25. and 30.
HOMILIES BY J. ORR
Exo 37:1-28
The furnishing of the tabernacle.
I. ALL WAS ACCOMPLISHED AS GOD HAD COMMANDED.
1. Successfully. It might have been feared that though the tabernacle was erected there would be some failure in this more delicate and ornate work; but all is perfectly executed even to the smallest details. In the work of him whom God has called by name there will be no failure. His work will be presented faultless, and every word which God has spoken will be fulfilled.
2. Faithfully: as they failed in nothing, so they added nothing. In God’s work there must be no alloy of human devices. In worship, ordinances, life, our sole guide must be God’s commandment.
II. THE CONTENTS OF THE TABERNACLE: THE FOURFOLD ADORNMENT OF THE BELIEVER‘S LIFE.
1. The ark, the meeting-place of righteousness and peace. The heart in which God’s law is set, on which the atonement rests, and which is bathed in the glory of the Divine love. There is, in a word, living faith.
2. The table of shew-bread: a yielded life, the sacrifice presented before God of body, soul, and spirit.
3. The candlestick: “ye are the light of the world.”
(1) There is life, which in the measure it exists is, like Christ’s, the light of men. It shows the reality and power of God’s grace.
(2) There is labour in word and doctrine. God’s mind and will are understood.
4. The incense altar, the uplifting of holy desire and intercession for all men. Are these things found in us? They may be. It is the work to which Christ has been called, and he is waiting to accomplish it in us.U.
Exo 37:1-25
The ark, the table, and the candlestick.
See Homily on Exo 25:10-40.J.O.
Exo 37:25-29
The altar of incense.
See Homily on Exo 30:1-11; 34-38.J.O.
Fuente: The Complete Pulpit Commentary
Exo 37:1-9. In God’s work great exactness is needful; we must follow his written word, neither adding thereto, nor diminishing therefrom: thus did Moses.
The furniture of the most holy place is finished: the ark, the cherubims, and mercy-seat; these are inseparable. Note; When Jesus, the true Mercy-seat, is in our hearts, then shall we see the favourable countenance of God over us, and within us the deep engravings of his holy mind and will.
Fuente: Commentary on the Holy Bible by Thomas Coke
D.the ark and the mercyseat,1 and the cherubim
Exo 37:1-9
1And Bezaleel made the ark of shittim [acacia] wood: two cubits and a half was the length of it, and a cubit and a half the breadth of it, and a cubit and a half the height of it: 2And he overlaid it with pure gold within and without, and made a crown [rim] of gold to [for] it round about. 3And he cast for it four rings of gold, to be set by [gold, on] the four corners of it [its four feet]; even two rings upon the one side of it, and two rings upon the other side of it. 4And he made staves of shittim 5[acacia] wood, and overlaid them with gold. And he put the staves into the rings by [on] the sides of the ark, to bear the ark. 6And he made the [a] mercy-seat of pure gold: two cubits and a half was the length thereof, and one cubit and a half the breadth thereof. 7And he made two cherubims [cherubim] of gold, beaten out of one piece [of beaten work] made he them, on [at] the two ends of the mercy-seat. 8One cherub on the end on this side [at the one end], and another [one] cherub on the other end on that side [at the other end]: out of [of one piece with] the mercy-seat made he the cherubims on [at] the two ends thereof. 9And the cherubims [cherubim] spread out their wings on high [upwards], and covered [covering] with their wings over [wings] the mercy-seat, with their faces one to [towards] another: even to the mercy-seatward [towards the mercy-seat] were the faces of the cherubims [cherubim].
E.the table and its vessels
Exo 37:10-16
10And he made the table of shittim [acacia] wood: two cubits was the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof: 11And he overlaid it with pure gold, and made thereunto a crown [for it a rim] of gold round 12about. Also [And] he made thereunto [for it] a border of an [a] handbreadth round about; and made a crown [rim] of gold for the border thereof round about. 13And he cast for it four rings of gold, and put the rings upon [in] the four corners 14that were in [on] the four feet thereof. Over against [Close by] the border were the rings, the places for the staves to bear the table. 15And he made the staves of shittim 16[acacia] wood, and overlaid them with gold, to bear the table. And he made the vessels which were upon the table, his dishes [its plates], and his spoons [its cups], and his [its] bowls, and his covers to cover withal [its flagons to pour out with], of pure gold.
F.the candlestick and the utensils belonging to it
Exo 37:17-24
17And he made the candlestick of pure gold: of beaten work made he the candlestick; his shaft, and his branch, his bowls, his knops, and his flowers, were of the same [the candlestick, its base, and its shaft: its cups, its knobs, and its flowers wereof one piece with it]: 18And six branches going out of the sides thereof; three branches of the candlestick out of the one side thereof, and three branches of the candlestick out of the other side thereof: 19Three bowls made after the fashion of almonds in [Three cups made like almond-blossoms on] one branch, a knop [knob] and a flower; and three bowls made like almonds in [almond-blossoms on] another branch, a knop [knob] and a flower: so throughout [for] the six branches 20going out of the candlestick. And in [on] the candlestick were four bowls [cups] made like almonds [almond-blossoms], his knops [its knobs], and his [its] flowers: 21And a knop [knob] under two branches of the same [of one piece with it], and a knop [knob] under two branches of the same [of one piece with it], and a knop [knob] under two branches of the same [of one piece with it], according to [for] 22the six branches going [that go] out of it. Their knops [knobs] and their branches were of the same [of one piece with it]: all of it was one beaten work of pure gold. 23And he made his [its] seven lamps, and his [its] snuffers, and his [its] snuff-dishes, 24of pure gold. Of a talent of pure gold made he it, and all the vessels thereof.
G.the altar of incense and its appurtenances
Exo 37:25-29
25And he made the incense altar [altar of incense] of shittim [acacia] wood: the length of it was a cubit, and the breadth of it a cubit; it was foursquare; and two cubits was the height of it; the horns thereof were of the same [of one piece withit]. 26And he overlaid it with pure gold, both [gold,] the top of it, and the sides thereof round about, and the horns of it: also he made unto [for] it a crown [rim] of gold round about. 27And he made two rings of gold for it under the crown [rim] thereof, by the two corners [on the two flanks] of it, upon the two sides thereof, to be [for] places for the staves to bear it withal. 28And he made the staves of shittim 29[acacia] wood, and overlaid them with gold. And he made the holy anointing oil, and the pure incense of sweet spices, according to the work of the apothecary [spices, the work of the perfumer].
H.the altar of burnt-offering with its utensils, and the laver
Exo 38:1-8
1And he made the altar of burnt-offering of shittim [acacia] wood: five cubits was the length thereof, and five cubits the breadth thereof; it was foursquare; and three cubits the height thereof. 2And he made the horns thereof on the four corners of it; the horns thereof were of the same [of one piece with it]: and he overlaid it with brass [copper]. 3And he made all the vessels of the altar, the pots and the shovels, and the basins, and the fleshhooks, and the fire-pans: all the vessels thereof made he of brass [copper]. 4And he made for the altar a brazen grate of network [a grating of network of copper] under the compass [ledge] thereof beneath unto the midst of it [reaching to the middle of it]. 5And he cast four rings for the four ends [corners] of the grate of brass [copper grating], to be [for] places for the staves. 6And he made the staves of shittim [acacia] wood, and overlaid them with brass 7[copper]. And he put the staves into the rings on the sides of the altar, to bear it withal; he made the altar [made it] hollow with boards. 8And he made the laver of brass [copper], and the foot [base] of it of brass [copper], of the looking-glasses of the women assembling, which assembled [the serving women, who served] at the door of the tabernacle of the congregation [tent of meeting].
I.the court.
Exo 38:9-20
9And he made the court: on [for] the south side southward the hangings of the 10court were of fine-twined linen, an [a] hundred cubits: Their pillars were twenty, and their brazen [copper] sockets twenty; the hooks of the pillars and their fillets 11[rods] were of silver. And for the north side the hangings were an [side a] hundred cubits, their pillars were twenty, and their sockets of brass [copper] twenty; the hooks of the pillars and their fillets [rods] of silExo Exo 38:12 And for the west side were hangings of fifty cubits, their pillars ten, and their sockets ten; the hooks of the pillars and their fillets [rods] of silExo Exo 38:13 And for the east side eastward fifty cubits. 14The hangings for the one side of the gate were fifteen cubits; their pillars three, and their sockets three. 15And for the other side of the court gate, on this hand and that hand [So for the other side; on this hand, and on that hand, by the gate of the court], were hangings of fifteen cubits; their pillars three, and their sockets three. 16All the hangings of the court round about were of fine-twined linen. 17And the sockets for the pillars were of brass [copper]; the hooks of the pillars and their fillets [rods] of silver; and the overlaying of their chapiters [capitals] of silver; and all the pillars of the court were filleted with [joined with rods of] silExo Exo 38:18 And the hanging [screen] for the gate of the court was needlework [embroidered work], of blue, and purple, and scarlet, and fine-twined linen: and twenty cubits was the length, and the height in the breadth was five cubits, answerable [corresponding] to the hangings of the court. 19And their pillars were four, and their sockets of brass [copper] four; their hooks of silver, and the overlaying of their chapiters [capitals] and their fillets [rods] of silExo Exo 38:20 And all the pins of the tabernacle, and of the court round about, were of brass [copper].
J.amount of the metal Used
Exo 38:21-31
21This is the sum of [These are the amounts for] the tabernacle, even the tabernacle of [of the] testimony, as it was [they were] counted, according to the commandment of Moses, for the service of the Levites, by the hand of Ithamar, son to Aaron the priest. 22And Bezaleel the son of Uri, the son of Hur, of the tribe of Judah, made all that Jehovah commanded Moses. 23And with him was Aholiab, son of Ahisamach, of the tribe of Dan, an engraver, and a cunning workman [a skilful weaver], and an embroiderer in blue, and in purple, and in scarlet, and fine linen.
24All the gold that was occupied [used] for the work in all the work of the holy place [sanctuary], even the gold of the offering, was twenty and nine talents, and seven hundred and thirty shekels, after the shekel of the sanctuary. 25And the silver of them that were numbered of the congregation was an [a] hundred talents, and a thousand seven hundred and threescore and fifteen shekels, after the shekel of the sanctuary: 26A bekah for every man, that is, half a shekel, after the shekel of the sanctuary, for every one that went to be [passed over to them that were] numbered, from twenty years old and upward, for six hundred thousand and three thousand and five hundred and fifty men. 27And of the hundred talents of silver were cast the sockets of the sanctuary, and the sockets of the veil; an [a] hundred sockets of 28[for] the hundred talents, a talent for a socket. And of the thousand seven hundred seventy and five shekels he made hooks for the pillars, and overlaid their chapiters 29[capitals], and filleted them [joined them with rods]. And the brass [copper] of the offering was seventy talents, and two thousand and four hundred shekels. 30And therewith he made the sockets to [for] the door of the tabernacle of the congregation [tent of meeting], and the brazen [copper] altar, and the brazen grate 31[copper grating] for it, and all the vessels of the altar, And the sockets of the court round about, and the sockets of the court gate [gate of the court], and all the pins of the tabernacle, and all the pins of the court round about.
K.preparation of the priests vestament
Exo 39:1-31
1And of the blue, an purple, and scarlet, they made cloths [garments] of service, to do service [for ministering] in the holy place and made the holy garments for Aaron; as Jehovah commanded Moses.
1. The Ephod
2And he made the ephod of gold, blue, and purple, and scarlet, and fine-twined linen. 3And they did beat the gold into thin plates, and cut it into wires [threads], to work it in the blue, and in the purple, and in the scarlet, and in the fine linen, 4with cunning work [linen, the work of the skilful weaver]. They made shoulder-pieces for it, to couple it together [joined together]: by [at] the two edges was it coupled [joined] together. 5And the curious girdle of his ephod [the embroidered belt for girding it], that was upon it, was of the same [of one piece with it], according to the work [like the work] thereof; of gold, blue, and purple, and scarlet, and fine-twined linen; as Jehovah commanded Moses. 6And they wrought onyx stones inclosed in ouches [settings] of gold, graven as signets are graven [graven with theengravings of a signet], with the names of the children of Israel. 7And he put them on the shoulders [shoulder-pieces] of the ephod, that they should be stones for a memorial to [ephod, as memorial stones for] the children of Israel; as Jehovah commanded Moses.
2. The Breast-plate
8And he made the breast-plate of cunning work [with the work of the skilful weaver], like the work of the ephod; of gold, blue, and purple, and scarlet, and 9fine-twined linen. It was four-square; they made the breast-plate double: a span was the length thereof, and a span the breadth thereof, being doubled. 10And they set in it four rows of stones: the first row was a sardius, a topaz, and a carbuncle: this was the first row: [stones: a row of sardius, topaz,and emerald was the first row]. 11And the second row, an emerald [a carbuncle], a sapphire, and a diamond. 12And the third row, a ligure, an agate, and an amethyst. 13And the fourth row, a beryl [chrysolite], an onyx, and a jasper: they were inclosed in ouches [settings] of gold in their inclosings. 14And the stones were according to the names of the children of Israel, twelve, according to their names, like the engravings of a signet, every one with his name, according to 15[for] the twelve tribes. And they made upon the breast-plate chains at the ends 16[chains like cords] of wreathen work of pure gold. And they made two ouches [settings] of gold, and two gold rings [rings of gold]; and put the two rings in [on] the two ends of the breast-plate. 17And they put the two wreathen chains of gold in [on] the two rings on [at] the ends of the breast-plate. 18And the two ends of the two wreathen chains they fastened in [put on] the two ouches [settings], and put them on the shoulder-pieces of the ephod, before it [on the front of it]. 19And they made two rings of gold, and put them on the two ends of the breast-plate, upon the border of it, which was on [toward] the side of the ephod inward. 20And they made two other [two] golden rings, and put them on the two sides [shoulder-pieces] of the ephod underneath, toward [on] the forepart of it, over against [close by] the other [the] coupling thereof, above the curious girdle [embroidered belt] of the ephod. 21And they did bind the breast-plate by his [its] rings unto the rings of the ephod with a lace [cord] of blue, that it might be above the curious girdle of [embroidered belt] the ephod, and that the breast-plate might not be loosed from the ephod; as Jehovah commanded Moses.
3. The Robe
22, 23And he made the robe of the ephod of woven work, all of blue. And there was an hole in the midst of the robe, [And the opening of the robe in the middle of it was] as the hole of an habergeon [like the opening of a coat of mail], with a band [binding] round about the hole [opening], that it should not rend [might notbe rent]. 24And they made upon the hems [skirts] of the robe pomegranates of blue, and purple, and scarlet, and twined linen [scarlet, twined]. 25And they made bells of pure gold, and put the bells between the pomegranates upon the hem [skirts] of the robe, round about between the pomegranates; 26A bell and a pomegranate, a bell and a pomegranate, round about the hem of the robe [upon the skirts of the robe round about], to minister in; as Jehovah commanded Moses.
4. The Coat, Breeches, and Girdle
27And they made coats [the coats] of fine linen of woven work for Aaron and for his sons, 28And a mitre [the turban] of fine linen, and goodly bonnets [the goodly29caps] of fine linen, and linen [the linen] breeches of fine-twined linen, And a [the] girdle of fine-twined linen, and blue, and purple, and scarlet, of needle work [scarlet, embroidered work]; as Jehovah commanded Moses.
5. The Plate of Gold
30And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like to the engravings of a signet, HOLINESS TO JEHOVAH. 31And they tied unto it a lace [cord] of blue, to fasten it on high upon the mitre [turban]; as Jehovah commanded Moses.
EXEGETICAL AND CRITICAL
a. The Curtains of the Tent and their Coverings. Exo 36:8-19. Vid. Exo 26:1-14. Jacobi, in his pamphlet, Die Lehre der Irvingiten (Berlin, 1853), p. 52 sqq., has told how the Irvingites interpret, in a fantastic, allegorical way, the curtains of the tabernacle as pointing to their offices; and, in general, their arbitrary trifling with Old Testament symbols. In a similar way they deal with the Apocalypse. Vid. Stockmeyer, Kurze Nachricht ber den Irvingismus, p. 13. Keil observes that the verbs in Exo 36:8, in Exo 36:10, and in Exo 36:11, etc., are in the third Pers. Sing. with an indefinite subject. But this is not borne out by Exo 36:8, where first stands in the plural. It is more likely that the whole work is called Bezaleels.
b. The Frame-work of the Tent, Exo 36:20-34; vid. Exo 26:15-30.
c. The Veil and the Screen, Exo 36:35-38; vid. Exo 26:31-37. Exo 36:38. Not the whole of the pillars of the screen was overlaid with gold, but only the tips, and the rods running across the upper ends. The other pillars of the court only had their tips and cross-rods overlaid with silver.
d. The Ark, the Mercy-seat, the Cherubim, Exo 37:1-9; vid. Exo 25:10-22. It is called the master-workman Bezaleels own work.
e. The Table of Shew-bread and its Vessels, Exo 37:10-16; vid. Exo 25:23-30. In the direction the dishes are called , ,, and ; the same here, except that the order of the last two is inverted.
f. The Candlestick and the Utensils belonging to it, Exo 37:17-24; vid. Exo 25:31-40.
g. The Altar of Incense with its Appurtenances, Exo 37:25-29; vid. Exo 30:1-10. The Anointing Od and the Incense, Exo 30:22-28.
h. The Altar of Burnt-offering, with its Implements, and the Laver, Exo 38:1-8. On the Altar vid. Exo 27:1-8. On the Laver vid.Exo 30:17-21. Knobels notion about Exo 38:8 is very strange [vid. above, p. 127]. He thinks that on the base there were fashioned figures of the women who, as Levite women, came into the court to wash and furbish. [But Knobel does not represent the figures as on the base.]
i. The Court, Exo 38:9-20 : vid. Exo 27:9-19.
j. Summation of the Metal used, Exo 38:21-31. The estimations (Exo 38:21). Keil, The enumerated things. The duty of counting the amount was committed to the Levites under the direction of Aarons son, Ithamar.
Exo 38:24. The Gold. Thenius and Keil reckon it at 87,730 shekels, or 877,300 Thaler,a gold shekel being estimated as = 10 Thaler [ = 7 Dollars and 20 cents. Poole, in Smiths Bible Dictionary, makes it a little more.Tr.]
Exo 38:25-28. The Silver. Of the silver there is reckoned only the amount of the atonement money collected from those who were numbered, a half-shekel to every male, the voluntary gifts of silver not being mentioned (Keil). It is not to be supposed that amidst the voluntary contributions of gold, copper, etc., a legally imposed tax would be specified. But it may well be conjectured that the standard, afterwards fixed for the tax for the sanctuary, served as a guide in the voluntary contributions, as has been already remarked [p. 126]. On the abundance of gold and silver among the ancient Orientals, as showing the possibility of the actual correctness of these accounts in opposition to modern doubts, vid. Keil, page 251; Knobel, page 333.
k. Exo 39:1-31. The preparation of the priestly garments, to the description of which a transition is formed by a statement of the materials for them and of the design of them. The ephod, Exo 39:2-7, corresponds to Exo 28:6-12; the breast-plate, Exo 39:8-21, to Exo 28:15-29the Urim and Thummim, which needed no special preparation, being passed over. The robe, Exo 39:22-26, answers to Exo 28:31-34; the coats, head-pieces, breeches, and girdles for Aaron and his sons, Exo 39:27-29 to Exo 28:39-40; Exo 28:42. The head-covering of the common priests in Exo 28:40 () is here (Exo 39:28) called ornamental caps (Keil). Vid. Knobel for archological notes, p. 334.
___________________
Fifth Section
The Religious Presentation of all the Component Parts of the Sanctuary, and Moses Blessing
Exo 39:32-43
32Thus was all the work of the tabernacle of the tent of the congregation [tent of meeting] finished: and the children of Israel did according to all that Jehovah commanded Moses, so did they. 33And they brought the tabernacle unto Moses, the tent, and all his [its] furniture, his taches [its clasps], his [its] boards, his [its] bars, and his 34[its] pillars, and his [its] sockets, And the covering of rams skins dyed red, and the covering of badgers [seals] skins, and the veil of the covering [screen], 35The ark of 36the testimony, and the staves thereof, and the mercy-seat, The table, and all the vessels thereof, and the shew-bread, 37The pure candlestick, with the lamps thereof, even with the [thereof, the] lamps to be set in order, and all the vessels [utensils]thereof, and the oil for light [the light], 38And the golden altar, and the anointing oil, and the sweet incense, and the hanging [screen] for the tabernacle-door [door39of the tent of meeting], The brazen [copper] altar, and his grate of brass [its copper grating], his [its] staves, and all his [its] vessels, the laver and his foot [itsbase], 40The hangings of the court, his [its] pillars, and his [its] sockets, and the hanging [screen] for the court-gate, his [its] cords, and his [its] pins, and all the vessels [furniture] of the service of the tabernacle, for the tent of the congregation 41[of meeting], The cloths [garments] of service to do service [for ministering] in the holy place, and the holy garments for Aaron the priest, and his sons garments, to minister in the priests office [to minister in as priests]. 42According to all that Jehovah commanded Moses, so the children of Israel made [did] all the work. 43And Moses did look upon [saw] all the work, and, behold, they had done it as Jehovah had commanded, even [commanded,] so had they done it: and Moses blessed them.
EXEGETICAL AND CRITICAL
Besides the minute enumeration of the several parts of the tabernacle, is especially noticeable the repeated observation that they had done everything according to Jehovahs commandment, Exo 39:32; Exo 39:43. The enthusiasm and the joy in making offerings was at the same time a punctilious obedience to the lawan obedience which, being rendered primarily to Moses, shows that the new order of things, or the Old covenant, is again established.
Exo 39:33-34. By are meant the two tent-cloths composed of curtains, the purple one and the one made of goats hair, which made the tabernacle () a tent (). It thence follows beyond a doubt that the variegated curtains formed the inner walls of the tabernacle, or covered the boards on the inside (? how then could they be stretched?). On the other hand, the goats hair curtains formed the outer covering (Keil). The colored curtains formed the inside even if they were stretched over the boards.
Exo 39:43. The readiness with which the people had brought in abundance the requisite gifts for this work, and the zeal with which they had accomplished the work in half a year or less (vid. xl. 17), were delightful signs of Israels willingness to serve the Lord; and for this the blessing of God could not fail to be given (Keil).
Footnotes:
[1][Lange renders lid of expiation, and remarks that the term is as difficult to translate with one word as is the name . Luthers rendering, Gnadenstuhl (mercy-seat), he commends as conveying substantially the right impression. But it is questionable whether one can properly combine the literal and the topical in a translation, as Lange does.Tr.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The relation of the work is still carried on through this Chapter; the principal things mentioned in it are, the ark, and mercy-seat; the table of show-bread with its vessels; the candlestick, with its lamps; the altar of incense, the holy oil, and the incense.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Let not the Reader think that what Moses repeats here, of the building and furniture of the tabernacle, is unnecessary. The Holy Ghost, it is evident, did not consider it to be so, when he graciously inspired Moses to commit it to writing. There is nothing in the holy word that can be said to be superfluous. And if it be said that God doth not forget our labour of love, surely we can never too much remember his acts of mercy. Phi 3:1 ; Heb 6:10 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 37:25-26
The carved and pictured chapel its entire surface animated with image and emblem made the parish church a sort of book and Bible to the people’s eye. Emerson, Essay on Religion.
References. XXXVIII. 8. S. Baring-Gould, Village Preaching for a Year, vol. i. p. 189. XXXVIII. 26, 27. Spurgeon, Sermons, vol. xxvii. No. 1581. XXXIX. 8. T. Champness, New Coins from Old Gold, p. 234.
Fuente: Expositor’s Dictionary of Text by Robertson
XXVII
THE TABERNACLE
Exodus 25-31; Exodus 35-40
This chapter covers thirteen chapters of Exodus, and, of course, I can only touch them in places. These chapters are 25-31; 35-40.
1. Was there a temporary tent before this tabernacle was built?
Ans. You will find in Exo 33:7-11 , that there was a temporary tent and on one occasion it was moved outside of the camp.
2. What were the names of the tabernacle and the reasons therefore?
Ans. First, the “tabernacle of testimony, or witness,” Exo 38:21 ; Num 17:7-8 . Those two names mean the same thing. The tabernacle of testimony, or of witness; and the reason of this is that this tent was the depository of the testimonials; anything that was to be kept for a testimony was to be kept in this tent; for example, in it were the tables of testimony or God’s autograph on the two tables of stone containing the Ten Commandments. That copy was kept as a witness; then in it was the book of the covenant, that is, those chapters, Exo 19:1-24:9 . That part is called the book of the covenant. That was in Moses’ handwriting. Then there were the records made by Moses, that is, the Pentateuch, the entire Pentateuch was put in the tent and kept in there; then Aaron’s rod that budded was put in there and a pot of the manna and later the brazen serpent that Moses erected. All of these were memorials. Now the tent that held these testimonials was called the tabernacle of the witness, or the testimony. That accounts for one of its names.
Next name, it is called the “temple of the Lord.” You will find this name in 1Sa 1:9 , and 1Sa 3:3 ; the reason of that name is that there God was approached and propitiated and worshiped and that gave the name “temple.”
The third name is the “house of the Lord,” because he occupied it. He was the dweller in it. As a Shekinah he dwelt in there symbolically between the Cherubim on the mercy seat and hence it was called the “house of the Lord.”
The fourth name is “sanctuary,” that is on account of its holiness. It was holy unto God; the most holy place, the holy place and the whole ground, or campus, was set apart to sacred purposes, hence, the sanctuary.
The fifth name for it was the “holy oracles”; that applied, of course, only to what is called the “most holy place”; that is very frequently in the Bible called the oracle of the temple, the most holy place. It is so called in Psa 28:2 , and in 1Ki 6:5 . Now, it obtained this name because there God spoke. An oracle is to give an answer to questions propounded. There God spoke, and it was also called the oracle, because in it were kept the written words of God, the place of the oracle; the book of the Pentateuch was kept in there. Now, the references here are very numerous on this oracle question. In 2Sa 16:23 ; in Act 7:38 , and in Rom 3:2 are some references to this most holy place as the oracle: “What advantage then hath the Jew? Much every way, but chiefly because unto them were committed the oracles of God.” There the oracles mean the same thing as the Bible, that is, as their Bible grew in volume it was kept in that place; that was the oracle for their Bible.
Now, I repeat the names of this tabernacle: (1) The tabernacle of the testimony, or witness; (2) the temple of the Lord; (3) the tabernacle is called the house of the Lord; (4) the sanctuary; (5) the oracle.
3. What can you say about the pattern of this tabernacle?
Ans. It was God’s pattern, copy, shadow, or type of a true sanctuary in heaven, that is, there is in heaven a true sanctuary, a true holy place, a most holy place, and as the poet Campbell says, “Coming events cast their shadows before,” so that reality in heaven casts its shadow before in the form of this copy or type. And when the real thing came of course the shadow disappeared. Anyone walking from a light casts his shadow before him, and the shadow will get to an object first; now when the substance gets there, the shadow is gone. I give you some very particular references on this word pattern, what it means and about God’s being the author of it. He furnishes the complete plan and every detail of the specifications. Not only for this sanctuary but for its successor, the Temple, and for the Temple’s successor, the church on earth, and for its successor, the church in glory. I give you some scriptures in point: Exo 25:40 ; Exo 26:33 ; Exo 27:9 ; Exo 39:32 ; Act 7:44 ; Heb 8:2 ; Heb 8:5 ; Heb 10:1 .
All of those refer to this sanctuary that Moses built as having been made according to a pattern which God furnished. Moses was commanded to see to it that everything be made according to the pattern. Now to give you an illustration that will come more nearly home to you, I got an architect to draw me a plan of a house to live in near the Seminary in Fort Worth. He drew four floors, that is, four floor plans; two side elevations, a front and a rear elevation; then a long list of specifications as to material, how that material was to be used, and the bill of the lumber, and of the brick and of the stone, and everything in it was put down. Now when I went to let that contract the contractor entered into a contract to build it according to the plans and specifications. If he had varied a hair’s breadth from what that architect put down, I could have held him liable.
I make this remark to you in order to correct some loose thoughts. People that insist upon sticking to God’s plans and specifications on the tabernacle and on the Temple, will deny that he has any plans and specifications on their successor, the church, and that nearly anything will do for a church, and that they can put things in nearly any sort of an order; they can commence with communion on the outside before a man is ever converted, and as a means to conversion; they can baptize him before he is converted, or they can dispense with it altogether. It is one of the most appalling signs of the times, that there is such looseness with reference to God’s positive institutions. It is a thousand times more important that the church be strictly continued and followed in all God’s plans and specifications than it was with this tabernacle, and yet there was not one-eighth of an inch variation in the measurements of this tabernacle. You may settle it that God is a God of order and not of confusion. This tells us here about certain tables and it tells us how those tables were to be constructed, and what was to go on them, and just where they must put them and just how they were to use them. Some people take the table of the church and put it outdoors and just call up Tom) Dick, and Harry to come and partake; a thing that you wouldn’t dare to do in my house; you couldn’t say where my table should be put. I do that. We certainly ought to allow God the same privilege about his table. You could not invite guests to my house, to dine; I must do that. We ought to allow God that privilege. You are the judge of what you put on your table, and we should let the Lord tell us what to put on his table. Then don’t go and invent a hundred things to tack onto what God has specified.
4. What were the materials of this sanctuary and their value?
Ans. There are eight kinds of materials specified. I will commence with the costliest. There are quite a number of very precious stones, jewels, some of them of exceeding great value and beauty. They are enumerated. The next was gold. The pattern tells you just exactly what gold must be put in it. Some of it was simply threads of gold. The gold must be beaten out very thin and then cut into the finest threads of gold and work these threads into the cloth. And the plans must not be varied from by one single thread of that battered gold.
Then the next material used was silver. It specifies in every particular where that silver was to be used. And the next was brass, and then it tells just what should be made of brass, whether the outside mold, or the brazen altar, or some brazen socket in which a pole or post rested.
The fifth material was the acacia wood, very common in that wilderness, and it was a very hard wood, hence exceedingly durable for building purposes of any kind. Now, it is a notable fact that this old tent had a good deal of acacia wood in it in certain places; it was existing up to the time that Solomon built the Temple, all the posts around it, all of acacia wood. When I read about it I am reminded of what a little boy in North Texas said with reference to bois d’arc. He said a bois d’arc fence would last through two eternities; that he and his daddy had tried it several times. In other words, it doesn’t wear out at all and it doesn’t rot. I know a bois d’arc fence now that is ninety-one years old, and it is just as sound as a silver dollar. So that acacia was the kind of wood to be used. The wood that went into the ark of the covenant consisted of a base of wood and then there was a covering of gold, and the wooden base of that ark was there in that Temple nearly a thousand years later when Nebuchadnezzar destroyed the Temple. I mention that to show you how much better it was for those people to follow God’s specifications about the wood. Suppose they had put in something that would have rotted in about two years.
The sixth element of material was the various kinds of cloth. This cloth would either be what is called fine twined linen, finished linen made out of the flax, or it was a coarse cloth made of goat’s hair or it was woolen cloth, or it was made out of skins what is called badgers’ skins, though probably not badgers’. It was more likely to have been the skins of sea animals and that skin was impervious to water when the animal was in the water, and remained impervious to water. They needed cloths for all things, for the girdles, and for the different classes of garments that are specified and for the veils. The seventh element of material was olive oil, pure beaten olive oil. That was to be for the lamps, and the eighth and last specification of the material was spices, perfumes that were to be for anointing. For instance he gives a prescription of the holy anointing oil, with olive oil as a base, and his directions will tell you just what spices to put in it and precisely what proportion; so many parts of one and so many parts of another. And they are not only commanded not to vary from that but they were never to make that holy anointing oil to be used for any secular purpose whatever. A king on his throne couldn’t have as much made as would stick to his little finger.
The question says, give the materials and their value. Unfortunately we have no means of valuing all the materials that were used. There is one place in your lesson that gives you the weight, troy weight, of the gold, silver, and brass, and I can tell you what that was: 3,350 pounds, troy weight, of pure gold; 11,526 pounds, troy weight, of pure silver; 8,112 pounds of brass. The measure is given. A shekel was a weight or measure as well as a piece of money. They give it in shekels and these shekels converted into pounds, troy weight, and you can convert these pounds, troy weight, into dollars and cents so far as gold and silver are concerned, into the present worth.
5. How was this vast amount of materials obtained?
Ans. Every bit of it was by voluntary contribution. Chapter 25 commences with the word of God to Moses to call upon the people to make an offering for the sanctuary. But God declines to take any offering unless it is a free will offering; it must be on the part of the willing heart. And when you turn over to read about how David got the material for erecting the Temple it is a most thrilling part of the Old Testament; the biggest contribution the world ever saw was collected. It is a fine thing to preach on, and a good suggestion to preachers when building a sanctuary for the Lord to take contributions from the willing heart.
6. Who were the artificers that made all these things, and how were they qualified to make them?
Ans. Some of the work was very delicate and required the greatest possible skill and nicety in construction. Exo 31:2 : “And the Lord spake unto Moses saying, See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: and I have filled him with the Spirit of God, in wisdom, and in understanding and in knowledge, and in all manner of workmanship, to devise cunning works, to work in gold, and in silver, and in brass, and in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship. And I, behold, I have given with him Aholiad the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee.” Only two of them are mentioned by name.
7. What arts were implied in building this tabernacle?
Ans. Well, you can see that they couldn’t have cloths unless there were weavers and they would not have different cloths unless they had industries, and that precious stones couldn’t be cut unless there was lapidaries; and wood couldn’t be carved so beautifully unless there were skilled men in wood carving, and the structure couldn’t be planned and carried out unless there were architects. Then there bad to be the most exquisite work on the high priest’s garment there was to be on the bottom or border a row of pomegranates and bells, a pomegranate and a little bell, then a pomegranate and a bell, and so on all around it. It bad to be the most perfect thing. Whenever the high priest moved the bells would ring, and he couldn’t stop when he was performing the ceremonies in the most holy place. If the bells stopped ringing he would die instantly; and the people ‘would keep praying on the outside as long as they heard the bells on the high priest’s garments ringing. That shows that the high priest rings out to God the petition that they send up, and that shows the intercession. The bells in heaven upon his robe are always ringing, so he is praying for you all the time.
Now you see that to have the instruments to do all these things implied manufacturers; the jeweler’s tools, the carving tools, and the brass; they must have foundries. Think of the number of arts, and what a tremendous change had taken place in these people after they went into Egypt. They were nomads, ranch people, cowboys till then; when they got to Egypt they learned agriculture, city building, architecture, all sorts of fine work, and now it is all brought out with them, and when they go to leave Egypt, the Egyptians are so glad to get rid of them, God put it in the hearts of the Egyptians to bestow on the Jews gold and silver and jewels, and that is where all this gold and silver comes from that they are using now to build the tabernacle.
8. Define the whole space of the court.
Ans. Here the student should make a diagram and let that diagram show the relative places of the entire court, the heights of the curtain wall around that court and the gate of entrance and where the altar, i.e., the brazen altar, is placed, and where the laver is placed, and how they got into the holy place and then into the holy of holies. And he should show in that diagram just where Moses’ place was, and where Aaron’s place was, and the places all around that diagram of the court where the Levites were, and which of them on this side and which on that side, and then show the tribes camped around it; what three tribes on the north side, what three on the south, on the east and on the west. If you want to see a diagram so that you will have nothing to do but copy it, get (and every reader of this book ought to have what I have urged them to have) the Rand-MeNally’s Atlas by J. L. Hurlbut. You ought to read what it has to say about every lesson that we have. And if you have the Hurlbut Atlas it gives you just the picture that I have drawn mentally and orally, showing the length, breadth, and height of the court; showing you where the gate is on the east; showing you just where Moses was to be, where Aaron was to be, where the Levites were to camp, and where the other tribes were to be placed all around it; how big the tabernacle was, how big each division was, and how big the most holy place was in cubic measurement. The question is, Define the whole space of the court.
9. What are the tent divisions, and the sizes of the divisions?
Ans. The tent was divided into two divisions, the holy place and the most holy place, and they were separated by what is called the veil of the Temple, but it came to be a tremendous thing in the Herodian Temple seventy feet long and thirty feet wide, and four inches thick, and so woven that ten yoke of oxen couldn’t tear it, and yet when Jesus died it was rent in twain from top to bottom. The sizes are given in the Atlas.
10. What were the contents of the most holy place?
Ans. There were just two things in there, and don’t you ever put anything else in there. These are the articles, viz.: the ark, which is one thing, and the mercy seat which rested right on top of it; of course, the mercy seat which rested right on top of it had its propitiatory place where the atonement was made, and the Cherubim of pure gold (of course, there were things in the ark the witnesses: the pot of manna, Aaron’s rod, the brazen serpent, and so on). But two things are in there the mercy seat, which is on top of the ark: a chest with its contents inside, and the mercy seat resting on it.
11. How was the most holy place lighted?
Ans. There was no light in it, but clouds of darkness: “a thick pavilion of darkness is my habitation.” Whenever you get to the church in glory the expression, “There is no temple, there is no altar or shrine,” doesn’t mean the general structure about the shrines, just as the mercy seat on top of the ark constituted the shrine. When you get to the church in glory there is no shrine there. Why? Because the Lord God and the Lamb are the light thereof. Now down here in this tabernacle there was a shrine, the Cherubim) and the Shekinah signifying the presence of God.
12. Who enters, and how often, into the most holy place?
Ans. The high priest only, and that only one time a year. Nobody could ever see the outside of what was in there. They couldn’t see the outside of the ark nor the outside of the mercy seat. It was always carried, but it was carried covered. And the tent was first put up upon arriving at a camp and after the tent was put up the bearers of the ark carried it on the inside, and when they went out Aaron alone uncovered it. He was the only one that ever saw it.
13. What were the contents of the holy place, where were the contents set up, and what did they represent?
Ans. Just three things were in there. There was the seven-branched golden candlestick; the light of that lamp was never allowed to go out at night. It was trimmed every morning and lighted every evening just before dark. That candlestick or lampstand was just one lampstand. The one that was in the Temple when Titus captured Jerusalem was carried to Rome as a trophy. Another thing in there was a table, and on the table six loaves of bread in one place and six loaves of bread in another place and a cup; in the third place, there was a little altar called the golden altar in contradistinction from the big one on the outside, the brazen altar. This altar was covered with gold and on that was the frankincense, or incense; the material is frankincense, and it became incense, going up when it was burning in a beautiful smoke and very fragrant. Now as you enter that division from the east, the right hand will be the north. Which one of the things do you out on the north? Do you put a table, a candlestick, or a golden altar? Which one do you put to the south, and which one in the center right opposite the veil that has to be lifted aside by Aaron once a year? The Atlas shows all this.
What do those three things represent?
Ans. They represent the blessings of salvation by grace like the food and the spirit of prayer, as communicants get those spiritual blessings. That bread also represents the twelve tribes shewbread that is, it is bread for exhibition, very sacred, nobody was ever allowed to eat it. David did eat a piece once when he was very hungry and Jesus excused him under the circumstances (he was starving) though “He did eat the shewbread which was against the law.” Now we have found out the contents of the holy place, and how they were set up, and what they represented.
14. Who enters the holy place (not the most holy place) and how often?
Ans. Not the Levites but the priests. The Levites had the run of the court) Aaron the most holy place, the priests the holy place, every day.
15. What are the contents of the court and their respective positions and signification?
Ans. In the open court around the tent there were these things: (1) Near the east gate of the court was the brazen altar, the altar of burnt offering and sin offering. That was the altar of sacrifices. (2) Between that altar and the entrance into the holy place was the laver, a vessel containing water used by the priests in the ablutions necessary to the performance of their duties.
16. Who entered this court and how often?
Ans. Aaron and his sons that constituted the priesthood, and the Levites the whole tribe of Levi that served in the matters of the public worship. They all entered this court. Some of them were in there every day. There were daily offerings, one every morning and one every evening; so that was open all the time to Aaron or his sons or the Levites having special work to perform in there.
17. Where did the people come?
Ans. They came to the gate in the east; they didn’t get inside the gate except in case of their offerings. They brought their offerings to the altar before the tent of meeting.
18. Who were the ministers in the sacrifices and how were they set apart? Divide their respective duties of the court.
Ans. Your lesson tells you all about that: that the ministers consisted of Aaron, the high priest, the priests, and the Levites; just exactly how each one of them was to be consecrated to office; the ritual, etc. Aaron does certain things, and he alone; the priests, certain things, and they alone; the Levites, certain things, and they alone.
XXVIII
THE TABERNACLE (Continued)
1. What was the high priest’s apparel, its use and meaning?
Ans. Your book has a great deal to say about the clothing of the high priest but I shall confine my answer to only two articles of that apparel, viz.: the mitre and the ephod. The mitre was a headdress; towering, and on the front of it just over Aaron’s forehead was a golden plate fastened to the mitre, and on that inscribed, “Holiness to the Lord.” He was never allowed to exercise his high priestly functions unless he had that mitre on.
Now, the other portion of his dress that requires very particular mention is the ephod. The ephod was a garment, a vestment that had a hole cut in it like you see cowboys have in their blankets. It was put on by putting it over the head and the head coming up through that hole, and it came down to the knees. There was an inner robe of course, but I am talking about the ephod. It was carefully hemmed and embroidered around that hole so it wouldn’t tear, just as a buttonhole is, to keep it from widening. At the bottom of the ephod were the pomegranates and little bells that I have told you about. And the bells were to ring all the time that the high priest was performing his functions. It was death to him if they stopped, and their sound was the indication to the people that the high priest’s work was going on and they, on the outside, would pray as long as they heard the bells ringing. That is the ephod proper.
But that ephod had a breastplate, just a span square, at the shoulders; on the ephod was a hook, an ouch, on each side. This breastplate was just a span wide and on it four rows three in a row of very valuable jewels and each jewel had inscribed on it the name of one of the twelve tribes. So that whenever Aaron acted officially he carried over his heart, as a representative, the whole nation of Israel. The twelve tribes of Israel were there, carried on his heart.
The breastplate had two gold chains. The upper part of it had rings and the gold chains went up and fastened to the ouch, or hook, on the shoulder piece of the ephod. Having put on the ephod, he would then take up the breastplate by the two gold chains and hook it to the clasps on the ephod. That would let it drop down on his breast. Then the sides of the breastplate had rings and they were fastened to other hooks on the ephod and that kept it from falling forward, kept it in place.
Now, besides the twelve great jewels that represented the twelve tribes of Israel there were two other jewels, called the urim and thummirn. They went on the breastplate. I am not quite sure but that they were under the breastplate on the inside. The names, urim and thummirn, mean light and perfection. The use of the two particular jewels was to communicate with Jehovah. When the cloud would come down and rest over the tent to signify that Jehovah wanted to have a talk, the high priest would come into the holy place, and the communication would take place. Now, the two jewels Aaron would look at and how, I don’t know and nobody else knows, but through those jewels as a medium, he would understand the communication that had been given to him. Hence a high priest’s method of communicating with God was always through the urim and thummirn. Moses didn’t do it that way, because he was a prophet. God spoke to him direct. But the high priest could only communicate with God through the urim and the thummirn. If he lost those jewels he couldn’t talk with God.
Now, the ephod carrying the breastplate and the two precious stones, the urim and the thummim, was strictly an official robe; so that you often find in the accounts in the Old Testament the expression, “Get me the ephod.” “What do you want with the ephod?” “I want to communicate with God.” The ephod was the robe of communication. You read in the life of David that he went to where the high priest was and told him to put on his ephod and answer him certain questions. Well, the high priest put on the ephod, went up to the door of the holy place, propounded David’s question, looked at the urim and the thummirn, understood the answer, and gave it to David. You read in the book of Judges that Gideon when he assumed to be king had an ephod made so that he could communicate with God. And you read in the prophet Hosea that Israel shall be a long time without a king, without an ephod, and without a prophet. They shall have no means of communicating with God. That is the condition of Israel this day. They have no Temple; they have no high priest; they have lost the urim and thummirn; they have no ephod; no way of communicating with God. Since they reject Christ, the only means of communication, they are shut off. So that the particular thing about the breastplate and its urim and thummirn is that it was a God-appointed means of communicating with the people through the high priest. He adopted a different method when he spoke with the prophets. A prophet was higher than a priest. The prophets communicated with God directly. There are other things about Aaron’s dress, all the details of which had a meaning, but these are the great meanings of the dress of the high priest.
20. What were the regular times of service in this tabernacle?
Ans. Here were the regular times: The daily services every morning and every evening; the sabbath services, that is, once a week; the monthly services, the monthly sabbaths, and the annual sabbaths. Those were the great festivals, three great festivals, and then the Jubilee sabbaths, and in connection with it there came the great Day of Atonement. Those were the regular times of service, but there were provisions for special times of services that I will not now discuss.
21. What the offerings and their meanings?
Ans. I have to answer it so elaborately when I come to Leviticus, I only give now in general terms these offerings: Sin offerings, burnt offerings, eucharistic, or thank offerings; in a burnt offering, all of it had to be burned up. Now, a sin offering had to be burned, but every burnt offering was not a sin offering. I give you this example: If a man wanted to consecrate his whole life to God and brought an offering, that was a burnt offering. Now, that offering had to be burned to ashes on the brazen altar, to signify that God accepted that entire consecration. The sin offering was also burned. Nobody could eat a part of a sin offering. But certain parts of the eucharist, or thank offering, or peace offering, or meat offering could be eaten. Moses ate a certain part, and Aaron and his sons a certain part, and the Levites certain parts.
22. What was the ritual?
Ans. The ritual is that set of rules that told them just how everything was to be done. Almost the whole book of Leviticus is ritual and the larger part of Numbers. For instance, it tells just how every particular offering must be offered. The ritual is the system of rules prescribed, the service and the order of the service in all of its parts.
23. What was the place of the sanctuary in the camp and order of encampment around it?
Ans. I will answer that question more fully when we come to the book of Leviticus. We will suppose Israel is on a march and the cloud stops. As soon as the cloud stops Aaron and Moses stop. As soon as they stop, those carrying the furniture of the most holy place, that is, the ark and mercy seat, set it down there covered. And then the tent is put over it, and then all the arrangements are made about the various articles of the holy place and the court. Then the fence is put up, i.e., the court fence. Now, the Levites come in and camp on three sides, and every tribe knew just where it was to camp one on the north side, one on the east, one on the west, and so on.
24. When was this tabernacle completed and what was the order of setting it up?
Ans. In Exo 39:42 , we have this statement: “According to all that the Lord commanded Moses, so the children of Israel made all the work. And Moses saw all the work, and, behold, they had done it.” Exo 39:42 of that chapter says, “Then was all the work of the tabernacle of the tent of the congregation finished and they brought all the material together before Moses.” Now, the other part of the question was: The order of its setting up? That is explained to you in Exo 40:1-8 ; Exo 40:17 , “And it came to pass in the first month in the second year [that is, since they left Egypt], on the first day of the month, that the tabernacle was reared up. And Moses reared up the tabernacle.” Then it tells how the tent was put up: “Then Moses took and put the testimony into the ark,” brought the ark into its place and then all the other things into their places in order.
25. When was it anointed?
Ans. It was anointed after the setting up, and Exo 40:9-11 , tells about that anointing, that is, setting it apart. And this is what it says on that, “And thou shalt take the anointing oil and anoint the tabernacle and all that is therein and shall hallow it; and all the vessels thereof and it shall be holy, and thou shalt anoint the altar of the burnt-offering and all its vessels and sanctify the altar and it shall be an altar most holy.” “Thou shalt anoint the laver; thou shalt bring Aaron and his sons and make them put on their official robes and anoint them. Thus did Moses.”
26. When was it filled?
Ans. As soon as it was set up and was get apart, and anointed, the record says (Exo 40:34 ), the cloud came down and filled the tent and the glory of it was such that Moses couldn’t enter it. Then God says, “My glory sanctifies this tent.” When we get to Lev 18 , we learn that the tabernacle was sprinkled with blood as well as anointed with oil. Now, you will see from a careful reading of the last chapter of Exodus that a great many commandments are given, telling how things are to be done. Go to Leviticus and Numbers to find out how these orders given in the last chapter of Exodus are carried out. They are prescribed here and they tell you how it is to be done; the orders are given, but in Leviticus and Numbers they are carried out.
27. How dedicated?
Ans. Now, although the cloud had filled the tent, you don’t learn how that house was dedicated until you get to Num 7 . Nearly all of Leviticus and about a third of Numbers ought to be studied with the last part of Exodus. I am going to close what I have to say on this by giving you a little subsequent history of this tabernacle. It went with the children of Israel through all their wanderings. When Joshua got over into the Holy Land he set it up at Shiloh and after awhile it was moved to Nob. There it was in David’s time; then it went to Bethel; then in Solomon’s time it was at Gibeon. David erected a new tent. He didn’t make a new ark of the covenant and new altars and things of that kind, but he did make a new tent when he brought the ark up and put it in Jerusalem. Then he sent to Gibeon later on and that old tent that stood empty at Gibeon was brought but not set up, but just rolled up and when the Temple was built it was put in a chamber of the Temple and preserved, how long, I don’t know.
28. Give the parallels of a later date.
Ans. Well, just as that tabernacle was first prepared fully in all its materials, and these materials were brought together in one place, just so it was done with the Temple. So that when they started to put up the Temple they do so without the sound of hammer. Everything was so carefully prepared before it went up. Just as the church in glory will go up when the time comes. Every living stone will be thoroughly complete: body there, glorified; soul there, sanctified; no work to be done that day. It just goes into place by assembling. In my sermon on the church you will find just how the church in glory will be finally set up, and how that when our Lord built his church, John the Baptist prepared some of the material, which Jesus accepted; and Jesus prepared some of the material. But not all the work of the church was completed until Christ died. When he died he said, “It is finished.” The church was completed.
But that church was not anointed until the day of Pentecost, just as the old tabernacle had to be anointed and the smoke came and filled it. So the church that Jesus built stood open after he left it. He was the guide in it. He was the Shekinah as long as he lived, but when he went away it stood open until the day of Pentecost, when, as Daniel says, the most holy place was anointed. The Spirit came down and filled that house just as the cloud filled the house that Solomon built, and the house that Moses built.
29. What was the position of the cloud with reference to this tabernacle and its signals?
Ans. The normal place of the cloud was up in the air above the tabernacle. If the cloud moved, they moved, and they kept right under it. That was the normal place. If the cloud stopped, they stopped. So that one of the cloud’s signals was its moving, or its stopping. Another one of the cloud’s signals was its coming down and resting on the tent. That signified a communication was desired with the people through the priests. Then the high priest put on his ephod with his urim and thummirn, and went in to receive the communication. If a communication was wanted with Moses, he needed no ephod, since he was a prophet and talked direct with God.
30. What was the value of that cloud for light, shade, defense and guidance?
Ans. All night the cloud up in the air was one great pillar of fire, brighter than all the electric lights of New York City. Night couldn’t come up and touch them. Just think of it being forty years that they never saw the night. Then in the daytime the cloud spread out as a shade and kept the burning sun off them. The heat didn’t smite them for forty years. Then the cloud by its movements infallibly guided them just exactly where to go. They didn’t have to make any inquiries concerning the road they were to follow. They were to follow the cloud. They didn’t have to ask about how soon to start next morning. They were just to wait on the cloud. If it didn’t move, they were to stay right there if it was a year. The whole question was settled as to guidance by the cloud. How was it as a defense? Well, as enemies came, if the enemies were in the rear the cloud moved to the rear and got between them and the enemies with the black face of it toward the enemies. It had a black face and a light face. It would turn the light face toward the Israelites. It did that way when Pharaoh came up after them, and it looked to him like the blackest night the world ever saw, coming right between him and the Israelites, and it stayed there; Pharaoh couldn’t see through the black part of the cloud that was throwing light over Israel, and the Israelites passed through the Red Sea; as soon as they were across the cloud rose up and went on ahead of the Israelites, and Pharaoh following when he got into the midst of the sea, he and his army were swallowed up.
31. What was the value of the sanctuary as a center?
Ans. It was absolutely essential to hold this crowd together. Put three million people out and no center of unity and they will disintegrate; they will go in every direction, but no matter how many the people nor how far out the columns had to spread in marching and the herds had to go in grazing, all they had to do at any time was to look up; away yonder they could see, if in the daytime, the pillar of cloud, if at night, the pillar of fire.
32. What was the value of the sanctuary as an oracle?
Ans. An oracle is a supernatural voice that answers questions and tells you what you are to do.
33. Where was the oracle and what was it?
Ans. The most holy place is many times called the oracle, not because it was the oracle, t)ut because it was there that the oracle spoke. Nobody can estimate how much is the value of an infallible oracle. A case would come up that Moses would not know what to do. “Well, I will go and ask the oracle. I will ask God. God will tell me what to do.” In the New Testament Jesus says, “While you are now asking me questions [they were firing questions at him all the time, and right then in that very discussion of his, Philip says, “Lord, this,” and Thomas says, “Lord, this” and Jude says “Lord, this”] when the other Advacate comes, you shall ask me nothing. You will ask him. You will ask the Holy Spirit. I am going away and you think you will have nobody to answer your questions?” Disciples are interrogation points. They ask questions all the time and often very foolish questions, but Jesus patiently listened and answered, but when he went away that was the thing that troubled them: “Who will answer our questions?” “In that day when the Holy Spirit comes, you will ask me nothing. Just ask him,” says Jesus.
34. How was a communication signified?
Ans. If it was the high priest that was to ask a question, he would put on the ephod with the urim and thummirn and come to the Holy Place, and if the cloud was willing to hear him it would settle down and talk to him, and the same way with Moses, only Moses didn’t use the urim and thummirn.
35. How was the answer obtained and give examples?
Ans. If it was a priest wanting it, the answer was obtained through the urim and thummirn; I will give you some examples: 1Sa 23:9-12 ,-1Sa 28:6 ; 1Sa 30:7-8 ; Hos 3:4 . All these are cases when questions were brought, the methods by which they were brought and how answers were obtained.
36. What was the relative value of this tent and all the other tents?
Ans. A great many tents were necessary for three millions of people. I will let the psalmist answer that question. He says, “The Lord loveth the gates of Zion more than all the tents of Israel.” That tent was worth all the rest of them put together. Without that tent the others would not stand. It was not only the center of unity and the place where the oracle spoke and by which they were defended and guided, but it was the place of God’s presence.
37. What description and explanation the best?
Ans. About the best I know is found in Rand-McNally’s Atlas of the Bible. If you had that book you could turn to a certain page and see the picture of the whole tabernacle, see the diagram showing you just how every tribe camped, where Moses stood, where Aaron stood, etc.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
THE ARK. Occupying the central position of the fifteen here described (Exo 25:10).
ark. See note on Exo 24:22.
shittim = acacia.
cubit. See App-51.
Fuente: Companion Bible Notes, Appendices and Graphics
In furnishing the Tabernacle and Tent, the work commenced with the furniture of the Holy of Holies. The Ark was first constructed because it was to be the very center, and in itself the foundations of the government of God in righteousness. Then followed the mercy seat, attesting the provision made in the economy of God for approach to Him by sinful man. Long after, a Hebrew singer expressed the significance of this as he sang:
Surely His salvation is nigh them that fear Him, That glory may dwell in our land. Mercy and truth are met together; Righteousness and peace have kissed each other. (Psa 85:9-10).
After the furniture of the Holy of Holies that of the Holy Place was made. First the table of communion, consequent on the propitiation manifested between the cherubim; then the lampstand, indicating the testimony the communing people were to bear to the outside world. Following this, the altar of incense, at which the people brought into communion and bearing testimony were to offer their sacrifices of praise. Finally, the anointing oil, the perpetual symbol of the truth that fitness for all approach and service comes by the way of divine provision.
Fuente: An Exposition on the Whole Bible
CHAPTER 37 The Ark , The Table, the Candlestick, and the Incense Altar, the Oil and Incense
1. The ark made by Bezaleel (Exo 37:1-9)
2. The table of shittim wood (Exo 37:10-16)
3. The candlestick (Exo 37:17-24)
4. The incense altar (Exo 37:25-28)
5. The oil and incense (Exo 37:29)
The word of Jehovah is literally carried out, because the Holy Spirit was in the workmen. Compare verses 1-9 with 25:10-22; verses 10-16 with 25:23-30; verses 17-24 with 25:31-40; verses 25-28 with 30:1-10; verse 29 with 30:22-38. Notice that the ark is mentioned especially as the work of Bezaleel.
Fuente: Gaebelein’s Annotated Bible (Commentary)
shittim
i.e. acacia.
Fuente: Scofield Reference Bible Notes
Exo 25:10-16, Exo 26:33, Exo 31:7, Exo 40:3, Exo 40:20, Exo 40:21, Num 10:33-36
Reciprocal: Exo 31:2 – Bezaleel Exo 31:6 – that they Exo 35:12 – ark Num 3:31 – the ark Num 4:5 – and cover Deu 10:3 – I made 1Ch 2:20 – Bezaleel Heb 9:4 – the ark
Fuente: The Treasury of Scripture Knowledge
Exo 37:1. The house of God being thus finished, the furniture is next made for it. The several articles and ornaments of this the people were not admitted to see, but the priests only; and therefore it was requisite that they should be largely described, as they are in this chapter, particularly to them. And Moses would thus show the great care which he and his workmen took to make every thing exactly according to the pattern showed him in the mount. Thus he appeals to every reader concerning his fidelity to him that appointed him, in all his house. And thus he teacheth us to have respect to all Gods commandments, even to every jot and tittle of them. Bezaleel made the ark of shittim-wood The ark, with its glorious appurtenances, the mercy-seat and the cherubim, was the principal part of the furniture of the tabernacle. It was placed in the most sacred apartment of the house, and was the great symbol of the divine presence and protection. It represented, says Henry, the glory of a holy God, the sincerity of a holy heart, and the communion that is between them by a Mediator. It is the glory of a holy God, that he dwelleth between the cherubim, that is, he is continually attended by the blessed angels, whose swiftness was signified by the wings of the cherubim, and their unanimity in their services, by their faces being one toward another. It is the character of an upright heart, that, like the ark of the testimony, it hath the law of God hid and kept in it. By Jesus Christ, the great propitiation, there is reconciliation made, and a communion settled between us and God: he interposeth between us and Gods displeasure; and through him we become entitled to Gods favour.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Exo 37:7. He made two cherubim. The Egyptians had figures in their temples which resembled these. See on Ezekiel 1.
Exo 37:24. Of a talent. See on 1Ki 10:14.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Exodus 35 – 40
These chapters contain a recapitulation of the various parts of the tabernacle and its furniture; and inasmuch as, I have already given what I believe to be the import of the more prominent parts, it were needless to add more. There are, however, two things in this section from which we may deduce most profitable instruction, and these are, first, the voluntary devotedness; and, secondly, the implicit obedience of the people with respect to the work of the tabernacle of the congregation. And first, as to their voluntary devotedness, we read, “And all the consecration of the children of Israel departed from the presence of Moses. And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the Lord’s offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments. And they came, both men and women, as many as were willing-hearted, and brought bracelets and earrings, and rings, and tablets, all jewels of gold : and every man that offered offered an offering of gold unto the Lord. And every man with whom was found blue, and purple, and scarlet, and fine linen, and goats’ hair, and red skins of rams, and badgers’ skins, brought them. Every one that did offer an offering of silver and brass, brought the Lord’s offering: and every man with whom was found shittim wood? for any work of the service, brought it. And all the women that were wise-hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen. And all the women whose heart stirred them up in wisdom spun goats’ hair. And the rulers brought onyx stones, and stones to be set for the ephod, and for the breastplate: and spice and oil for the light, and for the anointing oil, and for the sweet incense. The children of Israel brought a willing offering unto the Lord every man and woman, whose heart made them willing to bring, for all manner of work which the Lord had commanded to be made by the hand of Moses.” (Ex. 35: 20-29.) And, again, we read, “And all the wise men that; wrought all the work of the sanctuary, came every man from his work which they made; and they spake unto Moses, saying, The people bring much more than enough for the service of the work, which the Lord commanded to make, . . . . for the stuff they had was sufficient for all the work to make it, and too much.” (Ver. 4-7.)
A lovely picture this of devotedness to the work of the sanctuary! It needed no effort to move the hearts of the people to give, no earnest appeals, no impressive arguments. Oh! no; their “hearts stirred them up.” This was the true way. The streams of voluntary devotedness flowed from within. “Rulers,” “men,” “women” – all felt it to he their sweet privilege to give to the Lord, not with a narrow heart or niggard hand, but after such a princely fashion that they had “enough and too much.”
Then, as to their implicit obedience, we read, “according to all that the Lord commanded Moses, so the children of Israel made all the work. And Moses did look upon all the work, and, behold, they had done it as the Lord had commanded, even so had they done it: and Moses blessed them.” (Ex. 39: 42, 43) The Lord had given the most minute instructions concerning the entire work of the tabernacle. Every pin, every socket, every loop, every tach, was accurately set forth. There was no room left for man’s expediency, his reason, or his common sense. Jehovah did not give a great outline and leave man to fill it up He left no margin whatever in which man might enter his regulations. By no means. “See, saith he, that thou make all things according to the pattern showed to thee in the mount. (Ex. 25: 40; Ex. 26: 30; Heb. 8: 5) This left no room for human device. If man had been allowed to make a single pin, that pin would, most assuredly, have been out of place in the judgement of God. We can see what man’s “graving tool” produces in Ex. 32. Thank God, it had no place in the tabernacle. They did, in this matter, just what they were told – nothing more – nothing less. Salutary lesson this for the professing church! There are many things in the history of Israel which we should earnestly seek to avoid – their impatient murmurings, their legal vows, and their idolatry; but in those two things may we imitate them. May our devotedness be more whole hearted, and our obedience more implicit. We may safely assert, that if all had not been done “according to the pattern showed in the mount,” we should not have to read, “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.” (Ex. 40: 34, 35) The tabernacle was, in all respects, according to the divine pattern, and, therefore, it could be filled with the divine glory. There is a volume of instruction in this. We are too prone to regard the Word of God as insufficient for the most minute details connected with His worship, and service. This is a great mistake, a mistake which has proved the fruitful source of evils and errors, in the professing Church. The word of God is amply sufficient for everything, whether as regards personal salvation and walk, or the order and rule of the assembly. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works. (2 Tim. 3: 16, 17) This settles the question. If the Word of God furnishes a man thoroughly unto “all good works,” it follows, as a, necessary consequence, that whatever I find not in its pages, cannot possibly be a good work. and, further, be it remembered, that the divine glory cannot connect itself with ought that is not according to the divine pattern.
– – – – – – –
Beloved reader, we have now travelled together through this most precious book. We have, I fondly hope, reaped some profit from our study. I trust we have gathered up some refreshing thoughts of Jesus and His sacrifice as we passed along. Feeble, indeed, must be our most vigorous thoughts, and shallow our deepest apprehensions, as to the mind of God in all that this Book contains. It is happy to remember that through grace, we are on our way to that glory where we shall know, even as we are known; and where we shall bask in the sunshine of His countenance who is the beginning and ending of all the ways of God, whether in creation, in providence, or redemption. To Him I do most affectionately commend you, in body, soul, and spirit. May you know the deep blessedness of having your portion in Christ, and be kept in patient waiting for His glorious advent. Amen.
C. H. M.
Fuente: Mackintosh’s Notes on the Pentateuch
Exodus 37. Ps. Furniture of the Tent.The several items are named in due order: the Ark (Exo 37:1-9; cf. Exo 25:10-20), the Table (Exo 37:10-16; cf. Exo 25:23-29), the Lampstand (Exo 37:17-24; cf. Exo 25:31-39), the Altar of Incense (Exo 37:25-28; cf. Exo 30:1-5 Ps., but not in LXX), the holy Anointing Oil and the Incense (Exo 37:29, cf. Exo 30:22-25; Exo 30:34 f.), the last two being quite differently placed in the various summaries and in LXX here.
Fuente: Peake’s Commentary on the Bible
THE TABLE OF SHOWBREAD
(vs.10-16)
The table was used for bearing the twelve loves of showbread, thus speaking of Christ as the Sustainer of fellowship among all His people. This was placed on the right side of the outer holy place, as one entered. Acacia wood again pictures Christ’s humanity, while the gold covering implies His deity. Its two cubits length speaks of fellowship being a witness, and its one cubit width indicates the unity of believing fellowship. Its height of one and a half cubits speaks of fellowship in the upward direction, that is, toward God, the one speaking of its unity, and the half reminding us that such fellowship is without limitation, for it is “with the Father and with His Son Jesus Christ” (1Jn 1:3). The length and width, indicating fellowship with believers around us, it limited, but toward God its sweetness is beyond all limitation.
A frame of a handbreadth width (about 4 inches) was put around the perimeter of the table, with a border (or crown) acting as an enclosure to keep the loaves in place, thus excluding all that is not true fellowship, while preserving what is true. The handbreadth width of the frame may speak of the hand of God ordering all fellowship in accordance with His will.
The four gold rings for the staves (or poles) were placed under the table top on the legs, and of course the poles inserted through these for the priests to carry. Again, no vehicle could be used: this priestly responsibility. Fellowship is not automatic. Utensils connected with the table (dishes, cups, bowls and pitchers) were made of gold, for everything about fellowship is to be ordered for the glory of God, including every detail.
THE GOLDEN LAMPSTAND
(vs.17-24)
The lampstand was made of one piece of pure gold, of a talent weight about 130 pounds. The lampstand was to bear the light of the seven lamps, therefore is typical of Christ as the Sustainer of the testimony (the light) of God. No wood is found here, for light is altogether divine. “God is light” (1Jn 1:5). The lampstand stood on the left side as one entered the outer sanctuary.
On the top of the central stem was a lamp, and three branches came from each side of the stem, on which were lamps also, making seven. Seven tells us of completeness of testimony which the Lord Jesus sustains. On each of the branches were three bowls formed like almond blossoms, with a bud and a flower. This ornamentation speaks of Christ in resurrection, not only because of the number three, but because almond trees are the first to blossom in the Spring, signifying “Christ the firstfruits” (1Co 15:23). When the light of the gospel was proclaimed in the book of Acts, the testimony to the resurrection of Christ was beautifully prominent.
Believers identified with Christ are also implied in the seven lamps, for there were “wick trimmers,” showing that there were also wicks. The oil for the light is the Holy spirit, and the wicks picture believers who may by the power of the Spirit shine in witness to the Lord Jesus, but who need to be “trimmed” often to relieve them of the remains of previous witness, and enable a freshly burning witness. Let us be reminded too that the lights were intended to illuminate the lampstand itself (ch.25:37), as believers are intended to illuminate Christ. The utensils, snuffers and snuff-dishes were of gold also, for it is God’s work to trim away any excess from us, yet when this is done, He puts the ash in the dish, that is, He remembers it, though we are not to occupy ourselves with it. Whatever we have done in witness for Christ, He alone can value at its true worth, but if we forget it we shall burn more brightly.
THE GOLDEN ALTAR, THE OIL AND THE INCENSE
(vs.25-29)
This altar stood just in front of the veil in the outer sanctuary. It was made of acacia wood covered with gold, both the humanity and deity of Christ thus illustrated. No animal was offered on this altar, but only incense, though the blood of the sin offering was sprinkled on it on the great day of atonement, once each year (Lev 16:18-19).
The incense altar speaks of Christ as the Sustainer of the worship of His people, for the incense is typically worship. It was one cubit square and two cubits high, the one cubit speaking of the unity of all worship, the two, of witness, for true worship may be, it is always limited, for the Lord Jesus is worthy of far more than all the adoration that His creatures can ever give Him.
Horns are spoken of, likely four, as is the case with the brazen altar. Two rings of gold are mentioned, possibly one on either side, unless two on each side is to be implied. The poles to carry it were to be inserted through these. Verse 29 adds the making of the anointing oil and of the incense, in accordance with the instructions of chapter 30:22-38.
Fuente: Grant’s Commentary on the Bible
The furniture, vessels, and courtyard 37:1-38:20
The ark of the covenant Exo 37:1-9 (cf. Exo 25:10-22)
The table of showbread Exo 37:10-16 (cf. Exo 25:23-30)
The lampstand Exo 37:17-24 (cf. Exo 25:31-40)
The altar of incense Exo 37:25-28 (cf. Exo 30:1-10)
The anointing oil and incense Exo 37:29 (cf. Exo 30:22-28)
The brazen altar Exo 38:1-7 (cf. Exo 27:1-8)
The laver Exo 38:8 (cf. Exo 30:17-21)
The courtyard Exo 38:9-20 (cf. Exo 27:9-19)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
CHAPTER XXXV.
THE CONCLUSION.
Exo 35:1-35 – Exo 40:1-38.
The remainder of the narrative sets forth in terms almost identical with the directions already given, the manner in which the Divine injunctions were obeyed. The people, purified in heart by danger, chastisement and shame, brought much more than was required. A quarter of a million would poorly represent the value of the shrine in which, at the last, Moses and Aaron approached their God, while the cloud covered the tent and the glory filled the tabernacle, and Moses failed to overcome his awe and enter.
Thenceforth the cloud was the guide of their halting and their march. Many a time they grieved their God in the wilderness, yet the cloud was on the tabernacle by day, and there was fire therein by night, throughout all their journeyings.
That cloud is seen no longer; but One has said, “Lo, I am with you all the days.” If the presence is less material, it is because we ought to be more spiritual.
* * * * *
Looking back upon the story, we can discern more clearly what was asserted when we began–the forming and training of a nation.
They are called from shameful servitude by the devotion of a patriot and a hero, who has learned in failure and exile the difference between self-confidence and faith. The new name of God, and His remembrance of their fathers, inspire them at the same time with awe and hope and nationality. They see the hollowness of earthly force, and of superstitious worships, in the abasement and ruin of Egypt. They are taught by the Paschal sacrifice to confess that the Divine favour is a gift and not a right, that their lives also are justly forfeited. The overthrow of Pharaoh’s army and the passage of the Sea brings them into a new and utterly strange life, in an atmosphere and amid scenes well calculated to expand and deepen their emotions, to develop their sense of freedom and self-respect, and yet to oblige them to depend wholly on their God. Privation at Marah chastens them. The attack of Amalek introduces them to war, and forbids their dependence to sink into abject softness. The awful scene of Horeb burns and brands his littleness into man. The covenant shows them that, however little in themselves, they may enter into communion with the Eternal. It also crushes out what is selfish and individualising, by making them feel the superiority of what they all share over anything that is peculiar to one of them. The Decalogue reveals a holiness at once simple and profound, and forms a type of character such as will make any nation great. The sacrificial system tells them at once of the pardon and the heinousness of sin. Religion is both exalted above the world and infused into it, so that all is consecrated. The priesthood and the shrine tell them of sin and pardon, exclusion and hope; but that hope is a common heritage, which none may appropriate without his brother.
The especial sanctity of a sacred calling is balanced by an immediate assertion of the sacredness of toil, and the Divine Spirit is recognised even in the gift of handicraft.
A tragic and shameful failure teaches them, more painfully than any symbolic system of curtains and secret chambers, how little fitted they are for the immediate intercourse of heaven. And yet the ever-present cloud, and the shrine in the heart of their encampment, assure them that God is with them of a truth.