“They shall make an ark of acacia wood. Its length shall be two and a half cubits, its width a cubit and a half, and a cubit and a half its height. You shall overlay it with pure gold. You shall overlay it inside and outside, and you shall make a gold molding around it. You shall cast four rings of gold for it, and put them in its four feet. Two rings shall be on the one side of it, and two rings on the other side of it. You shall make poles of acacia wood, and overlay them with gold. You shall put the poles into the rings on the sides of the ark to carry the ark. The poles shall be in the rings of the ark. They shall not be taken from it. You shall put the covenant which I shall give you into the ark. You shall make a mercy seat of pure gold. Two and a half cubits shall be its length, and a cubit and a half its width. You shall make two cherubim of hammered gold. You shall make them at the two ends of the mercy seat. Make one cherub at the one end, and one cherub at the other end. You shall make the cherubim on its two ends of one piece with the mercy seat. The cherubim shall spread out their wings upward, covering the mercy seat with their wings, with their faces toward one another. The faces of the cherubim shall be toward the mercy seat. You shall put the mercy seat on top of the ark, and in the ark you shall put the covenant that I will give you. There I will meet with you, and I will tell you from above the mercy seat, from between the two cherubim which are on the ark of the covenant, all that I command you for the children of Israel.
“You shall make a table of acacia wood. Its length shall be two cubits, and its width a cubit, and its height one and a half cubits. You shall overlay it with pure gold, and make a gold molding around it. You shall make a rim of a hand width around it. You shall make a golden molding on its rim around it. You shall make four rings of gold for it, and put the rings in the four corners that are on its four feet. the rings shall be close to the rim, for places for the poles to carry the table. You shall make the poles of acacia wood, and overlay them with gold, that the table may be carried with them. You shall make its dishes, its spoons, its ladles, and its bowls to pour out offerings with. You shall make them of pure gold. You shall set bread of the presence on the table before me always.
“You shall make a lamp stand of pure gold. The lamp stand shall be made of hammered work. Its base, its shaft, its cups, its buds, and its flowers shall be of one piece with it. There shall be six branches going out of its sides: three branches of the lamp stand out of its one side, and three branches of the lamp stand out of its other side; three cups made like almond blossoms in one branch, a bud and a flower; and three cups made like almond blossoms in the other branch, a bud and a flower, so for the six branches going out of the lamp stand; and in the lamp stand four cups made like almond blossoms, its buds and its flowers; and a bud under two branches of one piece with it, and a bud under two branches of one piece with it, and a bud under two branches of one piece with it, for the six branches going out of the lamp stand. Their buds and their branches shall be of one piece with it, all of it one beaten work of pure gold. You shall make its lamps seven, and they shall light its lamps to give light to the space in front of it. Its snuffers and its snuff dishes shall be of pure gold. It shall be made of a talent of pure gold, with all these accessories. See that you make them after their pattern, which has been shown to you on the mountain.
Geneva Bible translators 1599 · Public Domain On vv11, 12, 16, 17, 22, 25, 29, 31, 39 Or, a circle and a border.
Or, a circle and a border.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 37, 38, 39, 40 Exo 25:10 And they shall make an ark [of]…
Exo 25:10 And they shall make an ark [of] shittim wood: two cubits and a half [shall be] the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.
Ver. 10. An ark.] Chest, or cabinet, wherein to keep the two tables of the law, signifying thereby that "Christ is the end of the law," covering the imperfection of our works.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv10, 11, 12, 16, 17, 18, 19, 20, 21, 22, 24, 25, 27, 29, 30, 31, 32, 34, 35, 37, 39 An ark, or little chest, or coffer, for the…
An ark, or little chest, or coffer, for the uses after mentioned.
Two cubits and a half; understand it of the common cubit, which is generally conceived to contain a foot and a half of our measure. See Gen 6:15.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv10, 23, 31 The first thing which is here ordered to be…
The first thing which is here ordered to be made is the ark with its appurtenances, the furniture of the most holy place, and the special token of God's presence, for which the tabernacle was erected to be the receptacle.
I. The ark itself was a chest, or coffer, in which the two tables of the law, written with the finger of God, were to be honourably deposited, and carefully kept. The dimensions of it are exactly ordered; if the Jewish cubit was, as some learned men compute, three inches longer than our half-yard (twenty-one inches in all), this chest or cabinet was about fifty-two inches long, thirty-one broad, and thirty-one deep. It was overlaid within and without with thin plates of gold. It had a crown, or cornice, of gold, round it, with rings and staves to carry it with; and in it he must put the testimony, Exo 25:10-16. The tables of the law are called the testimony because God did in them testify his will: his giving them that law was in token of his favour to them; and their acceptance of it was in token of their subjection and obedience to him. This law was a testimony to them, to direct them in their duty, and would be a testimony against them if they transgressed. The ark is called the ark of the testimony (Exo 30:6), and the tabernacle the tabernacle of the testimony (Num 10:11) or witness, Act 7:44. The gospel of Christ is also called a testimony or witness, Mat 24:14. It is observable, 1. That the tables of the law were carefully preserved in the ark for the purpose, to teach us to make much of the word of God, and to hide it in our hearts, in our innermost thoughts, as the ark was placed in the holy of holies. It intimates likewise the care which divine Providence ever did, and ever will, take to preserve the records of divine revelation in the church, so that even in the latter days there shall be seen in his temple the ark of his testament. See Rev 11:19. 2. That this ark was the chief token of God's presence, which teaches us that the first and great evidence and assurance of God's favour is the putting of his law in the heart. God dwells where that rules, Heb 8:10. 3. That provision was made for the carrying of this ark about with them in all their removals, which intimates to us that, wherever we go, we should take our religion along with us, always bearing about with us the love of the Lord Jesus, and his law.
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II. The mercy-seat was the covering of the ark or chest, made of solid gold, exactly to fit the dimensions of the ark, Exo 25:17, Exo 25:21. This propitiatory covering, as it might well be translated, was a type of Christ, the great propitiation, whose satisfaction fully answers the demands of the law, covers our transgressions, and comes between us and the curse we deserve. Thus he is the end of the law for righteousness.
III. The cherubim of gold were fixed to the mercy-seat, and of a piece with it, and spread their wings over it, Exo 25:18. It is supposed that these cherubim were designed to represent the holy angels, who always attended the shechinah, or divine Majesty, particularly at the giving of the law; not by any effigies of an angel, but some emblem of the angelical nature, probably some one of those four faces spoken of, Eze 1:10. Whatever the faces were, they looked one towards another, and both downward towards the ark, while their wings were stretched out so as to touch one another. The apostle calls them cherubim of glory shadowing the mercy-seat, Heb 9:5. It denotes their attendance upon the Redeemer, to whom they were ministering spirits, their readiness to do his will, their special presence in the assemblies of saints (Psa 68:17; Co1 11:10), and their desire to look into the mysteries of the gospel which they diligently contemplate, Pe1 1:12. God is said to dwell, or sit, between the cherubim, on the mercy-seat (Psa 80:1), and thence he here promises, for the future, to meet with Moses, and to commune with him, Exo 25:22. There he would give law, and there he would give audience, as a prince on his throne; and thus he manifests himself willing to be reconciled to us, and keep up communion with us, in and by the mediation of Christ. In allusion to this mercy-seat, we are said to come boldly to the throne of grace (Heb 4:16); for we are not under the law, which is covered, but under grace, which is displayed; its wings are stretched out, and we are invited to come under the shadow of them, Rut 2:12.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv10–37 And they shall make an ark of shittim wood,....…
And they shall make an ark of shittim wood,.... A chest or coffer to put things into, and into this were to be put the two tables of stone on which the law was written, and it was to be made of the wood before mentioned, Exo 25:5 this was a very eminent type of Christ, with whom the name of an ark, chest, or coffer where treasure lies, agrees; for the treasures of wisdom and knowledge, and the riches of grace, even all the fulness of it, lie in him; and all the epithets of this ark are suitable to him, as when it is called the ark of God, the ark of his strength, the glory of God, the face of God, Jehovah, and God himself, the holy ark, and ark of the covenant: and its being made of "shittim wood", which is an incorruptible wood, a wood that rots not, by which the Septuagint version here, and in Exo 25:5 and elsewhere render it, may denote the duration of Christ in his person, and the natures united in it; in his divine nature, from everlasting to everlasting, he is God; in his human nature he saw no corruption, and though he died he lived again, and lives for evermore; in his offices, as Mediator, Redeemer, Saviour, prophet, priest, and King, he abideth for ever; and in his grace and the fulness of it, which, like himself, is the same today, yesterday, and forever:
two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof; if this cubit was a common cubit, consisting of a foot and a half or eighteen inches, then the length of this ark was forty five inches, and its breadth and height twenty seven each; according to Dr. Cumberland (k), the Egyptian and Jewish cubit was above twenty one inches, and then the ark must be fifty three inches long or more, and thirty two and three quarters broad and high, or more: and Josephus (l) says, the length of it was five spans, and the breadth and height of it three spans each.
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(k) Of Scripture Weights and Measures, ch. 2. p. 34, 56. (l) Antiqu. l. 3. c. 6. sect. 5.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10, 17, 18, 23, 31 The ark was a chest or coffer, in which…
The ark was a chest or coffer, in which the two tables of the law, written with the finger of God, were to be deposited. If the Jewish cubit was, as some learned men compute three inches longer than our half-yard, (twenty one inches in all) this chest or cabinet was about fifty-two inches long, thirty-one broad and thirty one deep; it was overlaid within and without with thin plates of gold; it had a crown, or cornish of gold round it; rings and staves to carry it with; and in it he must put the testimony. The tables of the law are called the testimony, because God did in them testify his will; his giving them that law was in token of his favour to them, and their acceptance of it was in token of their subjection to him. This law was a testimony to them to direct them in their duty, and would be a testimony against them if they transgressed. The ark is called the ark of the testimony, chap. xxx, 6, and the tabernacle, the tabernacle of the testimony, Num. x, 11. The tables of the law were carefully preserved in the ark, to teach us to make much of the word of God, and to hide it in our inmost thoughts, as the ark was placed in the holy of holies. It intimates likewise the care which divine providence ever did, and ever will take to preserve the records of divine Rev. in the church, so that even in the latter days there shall be seen in his temple the ark of his testament. See Rev. xi, 19.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10, 11, 15, 16, 17, 18, 22, 23, 29, 30, 31, 39, 40 Verse 10. They shall make an ark] ארון aron…
Verse 10. They shall make an ark] ארון aron signifies an ark, chest, coffer, or coffin. It is used particularly to designate that chest or coffer in which the testimony or two tables of the covenant was laid up, on the top of which was the propitiatory or mercy-seat, (see on Ex 25:17), and at the end of which were the cherubim of gold, (Ex 25:18-20), between whom the visible sign of the presence of the supreme God appeared as seated upon his throne. The ark was the most excellent of all the holy things which belonged to the Mosaic economy, and for its sake the tabernacle and the temple were built, Ex 26:33; Ex 40:18; Ex 40:21. It was considered as conferring a sanctity wherever it was fixed, 2Ch 8:11; 2Sa 6:12.
Two cubits and a half shall be the length, &c.] About four feet five inches in length, taking the cubit as twenty-one inches, and two feet six inches in breadth and in depth. As this ark was chiefly intended to deposit the two tables of stone in, which had been written by the finger of God, we may very reasonably conjecture that the length of those tables was not less than four feet and their breadth not less than two. As to their thickness we can say nothing, as the depth of the ark was intended for other matters besides the two tables, such as Aaron's rod, the pot of manna, &c., &c., though probably these were laid up beside, not in, the ark.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10, 17, 18, 23, 30, 31 Exo 25:10-16. The ark was a chest or coffer,…
Exo 25:10-16. The ark was a chest or coffer, in which the two tables of the law, written by the finger of God, were to be placed. If the Jewish cubit was, as some learned men compute, three inches longer than our half yard, (twenty-one inches in all,) this chest or cabinet was about fifty-two inches long, thirty-one broad, and thirty-one deep; it was overlaid within and without with thin plates of gold; it had a crown or cornice of gold round it; rings and staves to carry it with; and in it he must put the testimony. The tables of the law are called the testimony, because God did in them testify his will; his giving them that law was in token of his favour to them, and their acceptance of it was in token of their subjection to him. This law was a testimony to them to direct them in their duty, and would be a testimony against them if they transgressed. The ark is called the ark of the testimony, (Exo 30:6,) and the tabernacle, the tabernacle of the testimony, Num 10:11. The tables of the law were carefully preserved in the ark, to teach us to make much of the word of God, and to hide it in our inmost thoughts, as the ark was placed in the holy of holies. It intimates likewise the care which Divine Providence ever did, and ever will take to preserve the records of divine revelation in the church, so that even in the latter days there shall be seen in his temple the ark of his testament. See Rev 11:19.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10, 17, 23, 31 (compare Exo 37:1-5). The ark is uniformly designated in…
(compare Exo 37:1-5). The ark is uniformly designated in Exodus the ark of the testimony. Elsewhere it is called the testimony, the ark of the covenant (most frequently in Deuteronomy and the other books of the Old Testament), the ark of the lord, the ark of god, the ark of the strength of the lord, and the holy ark.
The ark of the covenant was the central point of the sanctuary. It was designed to contain the testimony Exo 25:16; Exo 40:20; Deu 31:26, that is, the tables of the divine law, the terms of the covenant between Yahweh and His people: and it was to support the mercy-seat with its cherubim, from between which He was to hold communion with them Exo 25:22. On this account, in these directions for the construction of the sanctuary, it is named first of all the parts. But on the other hand, in the narrative of the work as it was actually carried out, we find that it was not made until after the tabernacle Exo 37:1-9. It was suitable that the receptacle should be first provided to receive and shelter the most sacred of the contents of the sanctuary as soon as it was completed. The order in which the works were executed seems to be given in Exo 31:7-10, and Exo 35:11-19. The completion of the ark is recorded in Exo 37:1-5. On its history, see the concluding $$note to Exo. 40.
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Exo 25:10
An ark - Taking the cubit at 18 inches (see Gen 6:15 note), the ark of the covenant was a box 3 ft. 9 in. long, 2 ft. 3 in. wide, and 2 ft. 3 in. deep.
Exo 25:11
Overlay it with pure gold - Words descriptive of the common process of gilding. The Egyptians in early times were acquainted with both the art of gilding and that of covering a substance with thin plates of gold.
A crown of gold - That is, an edging or moulding of gold round the top of the ark, within which the cover or mercy-seat Exo 25:17 may have fitted (compare Exo 38:2). There were golden mouldings, called by the same name, to the table of showbread Exo 25:24; Exo 37:11-12, and to the golden altar Exo 30:3; Exo 37:26.
Exo 25:12
Four corners thereof - Rather, its four bases, or feet. It is not unlikely that there were low blocks, or plinths, placed under the corners to which the rings were attached (see Exo 25:26), and that it is to them the word is here applied. The ark, when it was carried, must thus have been raised above the shoulders of the bearers.
Exo 25:15
They shall not be taken from it - This direction was probably given in order that the ark might not be touched by the hand (compare 2Sa 6:6).
Exo 25:16
The testimony - Literally, “something spoken again and again.” The stone tables of the Ten Commandments are called the Testimony, or, the tables of the Testimony, as the ark which contained them is called the ark of the Testimony, and the tabernacle in which the ark was placed, the tabernacle of the testimony. Taking this in connection with the prohibitory form of the commandments, the name must have been understood as signifying the direct testimony of Yahweh against sin in man Deu 31:26-27.
The ark of the covenant has been most generally likened to the arks, or moveable shrines, which are represented on Egyptian monuments. The Egyptian arks were carried by poles on the shoulders, and some of them had on the cover two winged figures not unlike what we conceive the golden cherubim to have been. Thus far the similarity is striking. But there were points of great dissimilarity. Between the winged figures on the Egyptian arks there was placed the material symbol of a deity, and the arks themselves were carried about in religious processions, so as to make a show in the eyes of the people. We know not what they contained. As regards the ark of the covenant, the absence of any symbol of God was one of its great characteristics. It was never carried in a ceremonial procession: when it was moved from one place to another, it was closely packed up, concealed from the eyes even of the Levites who bore it. When the tabernacle was pitched, the ark was never exhibited, but was kept in solemn darkness. Rest, it is evident, was its appointed condition. It was occasionally moved out of its place in the holy of holies, but only so long as the nation was without a settled capital, and had something of the character of an army on the march. Not less was it distinguished from all other arks in the simple grandeur of its purpose: it was constructed to contain the plain text of the Ten Commandments written on stone in words that were intelligible to all.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv10, 11, 14, 16, 17, 18, 23, 25, 29, 30, 31, 33, 37, 38 Ark, to contain the tables of the law, as…
Ark, to contain the tables of the law, as a constant memorial of the alliance made between God and his people, ver. 16. In, or on the side of it, were also placed the rod of Aaron, (Numbers xvii. 10.) and the golden urn, containing manna, Hebrews ix. 3. Hence the pagans perhaps took occasion to keep their secret mysteries in an ark, cista secretorum. (Apul. Met. 2.) (Calmet) --- The ark was three feet nine inches long, two feet three inches high, and as much in breadth. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv10, 11, 12, 15, 16, 17, 18, 22, 23, 24, 29, 30, 31, 33, 37, 38, 39, 40 an ark--a coffer or chest, overlaid with gold, the…
an ark--a coffer or chest, overlaid with gold, the dimensions of which, taking the cubit at eighteen inches, are computed to be three feet nine inches in length, two feet three inches in breadth.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv10, 11, 12, 16, 17, 18, 22, 23, 24, 25, 26, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38 THE ARK OF THE COVENANT, Exo_25:10-22.
THE ARK OF THE COVENANT, Exo_25:10-22.
he description of the tabernacle begins with the most sacred object, which, in addition to the above title, bore the several names of the Ark of the Testimony, (Exo_25:22,) or simply the Testimony, (Exo_27:21,) the Ark of Jehovah, (Jos_3:13,) the Ark of God, (1Sa_3:3,) the Ark of the strength of Jehovah, (Psa_132:8,) and the Holy Ark. 2Ch_35:3. This occupied the most holy place in the sanctuary, and symbolized the deepest mysteries of redemption. The monuments of Egypt have been found to bear images which strikingly resemble the ark here described. This no more conflicts with the statement that the tabernacle of the Hebrews was modelled after a heavenly pattern than does the fact that numerous other revelations embodied in well known forms of human thought conflict with their heavenly origin. Other nations and other religions have their altars, and sanctuaries, and ceremonials; but this does not hinder Israel from appropriating like objects to symbolize their holiest mysteries. In like manner, the new revelations both of Mosaism and of Christianity did not invent a new language for their use, but appropriated and adapted old ones. Moses’s acquaintance with the learning and wisdom of the Egyptians made him the more competent, under God, to fashion such objects as served the purpose he had in hand. Not so much the mere outward form as their arrangement and religious lessons give evidence of a heavenly origin.
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10. Shittim wood — Its material, observes Stanley, “was not of oak, the usual wood of Palestine, nor of cedar, the usual wood employed in Palestine for sacred purposes, but of shittim, or acacia, a tree of rare growth in Syria, but the most frequent, not even excepting the palm, in the peninsula of Sinai.” The size of the ark was about three feet nine inches long, and a little over two feet in breadth and height. Its probable form is best illustrated by the adjoining cut.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10, 11, 12, 13, 16, 17, 18, 19, 20, 21, 22, 24, 25, 26, 27, 28, 29, 30, 31, 33, 34, 35, 37, 38, 39, 40 10. an ark] The Heb. word (’ârôn: not the…
10. an ark] The Heb. word (’ârôn: not the word used of Moses ‘ark,’ Exo_2:3) signifies a box or chest: it is used in Gen_50:26 of a mummy case, and in 2Ki_12:9-10, of a coffer for the collection of money. The cubit may be reckoned approximately at 18 inches1[200].
[200] The dimensions of the restored Temple, pictured by Ezek., are given (Eze_40:5; Eze_43:13) in cubits measuring ‘a cubit and an handbreadth’ (=a cubit +1/6); and this fact, taken in conjunction with 2Ch_3:3 [read former for first], has led to the conclusion that the cubit in use when the Temple was built was longer than the common cubit of Ez.’s day by 1/6th. The shorter cubit is estimated at 17.6–7 inches, and the longer at 20.5–6 inches (see DB. iv. 906b ff.; or EB. iv. 5292 f.). Which cubit is referred to by P is uncertain: but for the purpose of forming a general idea of the Tabernacle, as conceived by him, the difference is immaterial. It is remarkable that in Egypt also two cubits were in use, of almost exactly the same lengths, the ‘short cubit (= 17.68 in.) of 6 handbreadths, and the ‘royal’ cubit of 7 handbreadths (DB iv. 907b).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv10, 11, 12, 15, 16, 17, 18, 19, 20, 22, 23, 24, 25, 26, 27, 29, 30, 31, 33, 34, 37, 38, 39, 40 (10) They shall make an ark.—Arôn, the word here…
THE ARK.
(10) They shall make an ark.—Arôn, the word here rendered “ark,” is an entirely different word from that previously so translated in Gen_6:14; Exo_2:3, which is tebah. Arôn is properly a chest or coffer of small dimensions, used to contain money or other valuables (2Ki_12:9-10; 2Ch_25:8-11, &c.). In one place it is applied to a mummy-case (Gen_1:26). Here it designates a wooden chest three feet nine inches long, two feet three inches broad, and two feet three inches deep. The primary object of the ark was to contain the two tables of stone, written with the finger of God, which Moses was to receive before he came down from the mount. (See Exo_24:12, and comp. Exo_20:16.) Sacred coffers were important parts of the furniture of temples in Egypt. They usually contained the image or emblem of some deity, and were constructed so as to be readily carried in processions.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10, 11, 12, 13, 14, 15, 16, 17, 19, 20, 21, 22, 23, 27, 29, 30, 31, 38, 39, 40 Vers. 10-22. THE PATTERN OF THE ARK. Moses is…
Vers. 10-22. THE PATTERN OF THE ARK. Moses is first shown, not the pattern of the tabernacle, but the patterns of those things which it was to contain the ark, the table of shew-bread, and the seven-branched candlestick, or lamp-stand, with its appurtenances. The ark, as the very most essential part of the entire construction, is described first.
Thou shalt make an ark of shittim wood. Arks were an ordinary part of the religious furniture of temples in Egypt, and were greatly venerated. They usually contained a figure or emblem, of some deity. Occasionally they were in the shape of boats; but the most ordinary form was that of a cupboard or chest. They were especially constructed for the purpose of being carried about in a procession, and had commonly rings at the side, through which poles were passed on such occasions. It must be freely admitted, that the general idea of the "Ark," as well as certain points in its ornamentation, was adopted from the Egyptian religion. Egyptian arks were commonly of sycamore wood. Two cubits and a half, etc. As there is no reason to believe that the Hebrew cubit differed seriously from the cubits of Greece and Rome, we may safely regard the Ark of the Covenant as a chest or box, three feet nine inches long, two feet three inches wide, and two feet three inches deep.
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HOMILETICS.
Vers. 10-22. The symbolism of the ark of the covenant.
The symbolical meaning of the ark of the covenant may be considered, either
(1) separately, as to its parts; or
(2) collectively, as to the bearing of its several parts one upon the other.
I SEPARATELY, AS TO ITS PARTS. These were
(1) The ark itself, or chest;
(2) The mercy seat; and
(3) The cherubim.
(1) The ark, or coffer of acacia wood, coated within and without with pure gold, and intended as a receptacle for the law written by the finger of God, would seem to have represented Divine law as enshrined in the pure nature of God. Acacia is said to be one of the most incorruptible of woods, and gold is undoubtedly the most incorruptible, as well as the most precious, of metals. The law of God just, and good" (Rom_7:12) needs such a receptacle. It dwells fitly in God himself in the incorruptible hearts of the sinless angels and in the undefiled hearts of godly men. It is in itself pure and incorrupt, an emanation from him who is essential purity. It is a "golden" rule, perfect, lovely, beautiful. It is no cruel code of a tyrant, but the only rule of action by which the well-being of man can be secured. At the same time there is severity and sternness in it. It was written oft stone, and shrined in gold. It was fixed, unbending, unchangeable.
(2) The mercy seat represented God"s attribute of mercy. It covered up the law, as he "covers up" the sins and offences of his people. (Psa_32:1; Rom_4:7) It was prepared to receive the expiatory blood wherewith the high-priest was to sprinkle it, the blood that typified the propitiatory sacrifice of Christ. (Lev_16:14) It was of gold because mercy is the most precious of God"s attributes. It was placed over the law, because mercy transcends justice.
(3) The cherubim represented at once guardianship and worship. Doubtless holy angels at all times guarded invisibly the ark, and especially the "testimony" which it contained. The presence of the two golden figures signified this holy watchfulness to the Israelites, and spoke to them of the intense holiness of the place. The shadowing wings represented protecting care; and the cherubic form showed that the most exalted of creatures were fitly employed in watching and guarding the revelation of the will of the Almighty. By their attitude, standing or kneeling with bent heads end faces turned down toward the mercy seat, they further spoke of worship. On the Divine presence, which was manifested "from between them," they dared not gaze their eyes were lowered, and fixed for ever on the mercy seat the embodiment of the Divine attribute of mercy. As under the newcovenant angels desired to look into the mystery of redemption, (1Pe_1:12) so, under the old, angels doubtless saw with admiring wonder God commencing the recovery of a lost world; they looked on his attribute of mercy with rapture but with amaze; it was a new thing to them; the angels who lost their first estate had not elicited it; man alone had been thought worthy of the "afterthought," whereby sin was condoned, and the salvation of sinners made possible.
II COLLECTIVELY, AS TO THE BEARING OF THE SEVERAL PARTS ONE UPON ANOTHER. The teaching of the ark in this respect was, primarily, that of David in the eighty-fifth psalm: "Mercy and truth are met together; righteousness and peace have kissed each other." Mercy without justice is a weak sentimentality, subversive of moral order. Justice without mercy is a moral severity theoretically without a flaw, but revolting to man"s instinctive feelings. The synthesis of the two is required. The law, enshrined in the holiest place of the sanctuary, vindicated the awful purity and perfection of God. The mercy seat, extended above the law, assigned to mercy its superior directive position. The cherubic figures showed the gaze of angels riveted in astonishment and admiration on God"s mode of uniting mercy with justice, by means of vicarious suffering, which he can accept as atonement. Finally, the Divine presence, promised as a permanent thing, gave God"s sanction to the expiatory scheme, whereby alone man can be reconciled to him, and the claims both of justice and of mercy satisfied.
HOMILIES BY D. YOUNG Chap. Exo_30:1-10. The reason seems to be that the uses of this altar could not be described without reference to commands which were to be given respecting the altar of burnt-offering to which the altar of incense stood in a certain relation of dependence and to the ordinance for the institution of the priesthood. The instructions have respect to the internal relation of the parts.
I THE ARK AND MERCY SEAT (vers. 10-23). This was the heart of the sanctuary the throne of Jehovah. As the nucleus of the whole structure, it is described first.
1. The ark proper (vers. 10-17). For details, consult the exposition. A plain wooden box or chest, overlaid within and without with pure gold, and borne upon staves, for the insertion of which rings were provided in its feet or corners, its structure could not well have been simpler. On the resemblances and differences between this ark and the religious arks of the Egyptians, see the interesting article in "Kitto"s Cyclopaedia." The ark, in the religion of Israel, was simply a depository for the two tables of stone the tables of the covenant. In its freedom from idolatrous symbols (inthis respect a contrast to the Egyptian arks), it was a testimony to monotheism; in the character of its contents, it testified to the ethical foundation of the religion to the severe and stern morality which formed its basis. If ever doubt is cast on the pure moral character of the Hebrew faith, it should suffice to refute it, to point to the ark of the testimony. What a witness to the ruling power of the moral in this religion that, when the sacred chest is opened, the sole contents are found to be the two stone tables of the moral law (ver. 16)! The deposition of these tables in the ark, underneath the mercy seat, had three ends.
(1) They testified to the fact that God"s kingdom in Israel was founded on immutable justice and righteousness. (Psa_89:15 Psa_97:2) Even grace, in its actings, must respect law. Favour cannot be dispensed on terms which make the law "void". (Rom_3:31) If sin is pardoned, it must be with full recognition of the law"s claims against the sinner. The ultimate end must be to "establish the law". (Rom_3:31) Only in the Gospel have we the clear revelation of how, on these terms, mercy and truth can meet together, and righteousness and peace can kiss each other. (Rom_3:21-27)
(2) They testified to the covenant obligation. The tables were, as Oehler calls them, "the obligatory document of the covenant." As such they were laid up in the heart of the sanctuary.
(3) They testified against Israel"s sins and backslidings. They testified against all sin in Israel, but especially against rebellion and deliberate apostasy. This appears to be the special force of the expression testimony," "tables of testimony," etc.. (cf. Deu_31:26, Deu_31:27) this book of the law, and.put it in the side of the ark of the covenant of the Lord your God, that it may be there for a witness against thee. For I know thy rebellion," etc.
2. The mercy seat (ver. 17). The mercy seat, or propitiatory, made of pure gold, served as a lid or covering to the sacred chest. The name, however, as the Piel form implies, had more especial reference to the covering of sins. Sprinkled with blood of atonement, the mercy seat cancelled, as it were, the condemnatory witness of the underlying tables covered sin from God"s sight (ver. 21). From above this mercy seat, and from between the two cherubim that were upon it, God promised to meet with Moses, and to commune with him (ver. 22). The gracious element in the covenant with Israel here reaches its distinct expression. Jehovah could "by no means clear the guilty;" i.e. , he could not call sin anything else than what it was, or tamper in the least degree with the condemnatory testimony of the law against it; but he could admit atonements, and on the ground of expiatory rites, could forgive sin, and receive the sinner anew to his favour. The mercy seat thus foreshadowed Christ, as, in his sacred Person, the great Propitiatory for man (Rom_3:25) priest, sacrifice, and mercy seat in one. On the basis of mere law, there can be no communion between God and man. The blood-sprinkled mercy seat must intervene. Only on the ground of Christ"s mediation and intercession, can God transact with sinners.
3. The cherubim (vers. 18-23). The cherubic figures were formed from the same piece of gold which constituted the mercy seat, and rose at either end of it, with wings overspreading the place of propitiation, and faces turned inward. On the various interpretations, see the exposition. The view which finds most favour is that which regards the cherubim, not as real and actual, but only as symbolic and imaginary beings hieroglyphs of creation in its highest grade of perfection. Egyptian and Assyrian art abound in similar ideal forms, most of them representative, not of qualities of the creature, as distinct from its Creator, but of attributes of God revealed in creation. This view, also, has been taken of the cherubim of Scripture, but it must be rejected as untenable. We confess that, after all that has been written of the purely ideal significance of these figures representative and quintessence of creation, placed in subordination to the great Creator we do not feel the theory to be satisfactory. We incline very much to agree with Delitzsch: "The Biblical conception considers the cherub as a real heavenly being, but the form which is given to it changes; it is symbolical and visionary." (Hist. of Redemption, p. 29.) It seems fair to connect the cherubim with the seraphs of the temple-vision Isa_6:2; and this, taken with Gen_3:24, points strongly in the direction of an angelic interpretation. The conception, however, unquestionably underwent development, and in the highly complex form in which it appears in Ezekiel may quite possibly take on much more of the ideal character than it had at first; may, in short, closely approximate to what is commonly given as the meaning of the symbol. Confining ourselves to the figures of the tabernacle, we prefer to view them, with the older writers, and with Keil and others among the moderns, as symbolic of the angel hosts which attend and guard the throne of Jehovah, zealous, like himself, for the honour of his law, and deeply interested in the counsels of his love. (1Pe_1:12) The angel-idea is so prominent in the theology of Israel that we should expect it to find some embodiment in this symbolism. And what finer picture could be given of angels than in these cherubic figures, who, with wings outspread and faces lowered, represent at once humility, devotion, adoration, intelligence, service, and zeal? On the angels at the giving of the law, see Deu_33:2. On the assembly or council of holy ones, see Psa_89:6-9. The wings of the cherubs constituted, as it were, a protecting shade for those who took refuge under them in the Divine mercy. (Psa_91:1) Jehovah"s guards, they appear in the symbol as ready to defend his Majesty against profane invasion; as avengers of disobedience to his will; as sheltering and aiding those who are his friends. They are, when otherwise unemployed, rapt in adoration of his perfections, and deeply attent on the study of his secrets. So interpreted, the cherubs are hieroglyphs of the heavenly spiritual world.
II THE TABLE OF SHEW-BREAD (vers. 23-31). The table was part of the belongings of the holy place. This shows it to have been primarily connected, not with the relation of God to Israel, but conversely, with the works and services of the people, in their relation to Jehovah. Like other articles in the sanctuary, the table was to present a golden exterior, and on it were to be placed twelve cakes of shew-bread (ver. 30; Lev_24:5-9) with flagons for purposes of libation (ver. 29). The shew-bread had thus the significance of a meat-offering. The sense may be thus exhibited. Bread is the means of nourishment of the natural life. The twelve cakes represented the twelve tribes. The presentation of the bread on the table was, accordingly,
1. A recognition of Jehovah"s agency in the bestowal of what is necessaryfor the support of life. Natural life is supported by his bounty. The cakes on the table were a grateful acknowledgment of this dependence. Spiritually, they pointed to the higher bread with which God nourishes the soul. They remind us of our duty to give thanks for this, not less than for the other. The true bread is Christ. (Joh_6:32)
2. A dedication of the life so nourished to him whose goodness constantlysustained it. We take this to be the essential feature in the offering. The life-sustaining food and drink is placed upon the table of Jehovah. In the act of placing it there, the tribes offer, as it were, to God, the life which it sustains, and which is derived from his bounty. The meaning could not be better expressed than in words borrowed from St. Paul which promise, our twelve tribes , instantly serving God day and night, hope to. (Act_26:7) Perpetual consecration a life fruitful in good works, and acts of holy service to God. This is the conception which is embodied in the shew-bread. Here, also, the symbolism points to a life higher than that nourished on material bread, and might almost be said to pledge to Israel the gift of the higher bread needed for it. Fed on this bread from heaveni.e. , on Christ, who gave himself for us, (Joh_6:51) we are to live, not to ourselves, but to him who died for us, and rose again. (2Co_5:15)
III THE GOLDEN CANDLESTICK (vers. 31-40). This sacred ornament was, like the mercy seat, to be made of pure gold. Art was to be allowed to do its best to make it massive, shapely, beautiful. Stem and branches were to be wrought with great artistic skill. The lamps, seven in number, fed with beaten olive oil, (Exo_27:20, Exo_27:21) were to burn all night in the sanctuary. The immediate design of its introduction was, of course, to illuminate the holy place. Symbolically, the candlestick represented the calling of Israel to be a people of light. Compare, as regards Christians, Mat_5:14, Mat_5:16; Php_2:15. The church is the abode of light. It has no affinity with darkness. The light with which it is lighted is the light of truth and holiness. The lamps are the gifts of wisdom and holiness, which Christ bestows upon his people. Their own souls being filled with light, they become, in turn, the lights of the world. The oil which feeds the light is the oil of God"s Holy Spirit. Note we cannot make a higher use even of natural girts, say of knowledge or wisdom, than to let their light burn in the sanctuary in the service of God. J.O.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv10, 17, 23, 31, 40 Make an ark.
Exo_25:10-16
Make an ark.
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The ark
I. The veil, by which the ark was hidden from view. This veil of the Tabernacle was the same as that which subsequently hung in the Temple, and was rent in twain when our Lord expired on the Cross. We may look at it from two points of view, considering what it symbolized when it was an unrent veil, and what the rending of it signifies. The unrent veil was a symbol of darkness and difficulty. To the Jew, it shut out his view of heavenly things, and obstructed his way of approach to them. That veil was a concealing thing. All that stood behind it was effectually hidden from sight. But that Most Holy Place represented heaven. And thus, by the unrent veil, as St. Paul says: The Holy Ghost thus signified, that the way into the Holiest of all was not yet made manifest (Heb_9:8). That unrent veil was a darkening thing. It was at the same time an obstructing thing. It barred the entrance to the heavenly place. The holiest and best of Gods people could not pass within that veil. The high-priest alone might enter, and he but once a year. But what does the rent veil signify? of course the opposite of that which the unrent veil represented. Jesus, we know, came as the light of the world. He is the revealer of secrets; the unraveller of mysteries.
II. The place in which the ark stood. The dimensions of this part of the Tabernacle were those of a cube. The measure of its sides, its ceiling, and its floor was all the same. The cube is the most perfect of all forms, the natural emblem of perfection. And as the form of this place denoted its perfection, so did the material of which it was composed. Gold, pure gold was the material. This met the eye on every side. Gold is the purest and most precious of the metals. In its way, too, gold stands as the symbol of perfection. When we say of a thing that it reaches the golden stage, we say that which expresses the highest idea of its development. And then the furniture of this hallowed place spoke the same language. This told of perfection too. And what was this? One object alone met the eye here. This was that great central object of interest in this whole sacred structure--that keystone of this arch--that sun in the midst of this grand system--that gem in the heaven-formed ring of these hallowed services--the ark of the covenant.
III. The structure of the ark. This ark was a symbol of Christ. The constituent parts of it seemed to represent the two natures of our Saviour. The wood of the ark aptly emblemized the human nature of Christ. The tree from which this wood was obtained had its growth in the wilderness. And so in the development of His humanity, it was declared of Christ that He should grow up like a root out of a dry ground. The acacia wood was incorruptible. It was not subject to decay. And it is just so with the humanity of Christ. That humanity experienced no decay in life; it was the subject of none in death. He saw no corruption in the grave. He will see none for ever. And in like manner the gold of the ark represented Christs Divinity.
IV. The contents of the ark. The two tables of the law were preserved in the ark. This was a very significant fact. It illustrates two important truths. It proclaims the perfect righteousness and the absolute security of the children of the covenant. In conclusion: How striking are some of the points of contrast between the Jewish and the Christian ark. The one was composed of created materials. The time had been when the wood and the gold, wrought up into the form of the ark, had no existence. The other, as to the most important part of His being, at least, was constituted from everlasting, from the beginning, or ever the world was. (R. Newton, D. D.)
The ark of the testimony: the transient symbol of an eternal truth
I. The ark may be taken as symbolical of the Divine presence, or the Divine plan in human life. It was a visible form of an invisible power.
1. In the ark, for example, you find law. See, too, the peculiar place occupied by law: the ark is in the Tabernacle; not only in the Tabernacle, but in the most sacred part of that sacred place; not only in the holiest part of the holy house, but actually in the midst of the ark is found the immutable law of God. Thus we have law at the very centre and heart of things! That which is at the heart of things is right: not something fickle, eccentric, tantalizing; but law, righteousness, God!
2. But, happily, the ark represents something more than law; and every reflective man will acknowledge that in the system within which we live, there is a mystery for which some gentler name than law must be found. The lid of the ark was the seat of mercy. It signified propitiation, favour, mediation, ground and medium of communion with God. Study that tender symbol a moment, if you please. Law, in coming up from the centre, comes through the lid or covering of mercy; it is, so to speak, attempered, or it would come like a sword, or a fire, or a judgment terrible in righteousness. On the other hand, starting the movement from the outside, in our appeal to law we go through the medium of mercy. We do not, dare not, challenge the law in its own name or on its own merits. By the deeds of the law shall no flesh living be justified. Our approach is through mercy, and our daily prayer is, God be merciful unto me a sinner.
II. We now pass onward to notice a few remarkable points in the history of the ark. In doing this, we shall be more careful about the spiritual teaching than about the mere chronology of that history, and thus we shall secure closer continuity of doctrine and illustration.
1. As our song is to be of mercy and judgment, it will be grateful to us first to see how the mercy of the Lord was revealed amongst His people (see Num_10:1-36). Unquestionably there is a law of movement. We must go forward. How? Into darkness? Into danger? Into thickening mysteries that bring with them sevenfold darkness, and trouble that makes the soul afraid? No; we are offered guidance, defence, and rest!
2. As we have thus seen the goodness of the Lord, we may now behold also His severity, as shown here and there in the history of the ark. Fall of Jericho, Dagon, Bethshemesh, Uzza. Will man attempt to eke out the failing strength of Omnipotence? Doth it become us to watch the stars lest they fall, or to open the clouds at dawn lest the sun should miss his way? Shall we appoint ourselves the special guardians of the truth, and surround it with our defences, lest God should have no foothold on His own earth?
III. We now come still more closely to practical applications. Here and there in the course of the study we have indicated one or two modern bearings of the subject, which admit of obvious amplification. Let us look at one or two others. The Israelites had a visible symbol of the Divine presence so long as they retained the ark in their midst. It was something to look at--something for the heart to stay itself upon in the time of fear and trouble. But look at our own case. Are we not left without a centre that can be seen, and without a locality sanctified above all other places? Have we not fallen on mean times--all poetry dead and gone, all music hushed for ever? To such questionings the Scriptures give a distinct reply. They tell us that ours are the brightest and noblest of all the days of time (see 2Co_3:7-8; Jer_3:16). The local has become the universal, and all things are inscribed--Holy unto the Lord. That law and mercy are still at the heart of things is a truth which is acknowledged in some form even by others than Christian believers; but by Christian believers it ought to be ardently and gratefully maintained as at once the glory and the security of life. And yet we are not left without a visible sign of Gods presence. So long as we have the Bible we have the ark of the covenant. (J. Parker, D. D.)
The ark
Of all the appurtenances of the Tabernacle, the highest in the estimation of the Hebrews was a chest of acacia wood three feet and nine inches in length, two feet and three inches both in width and in height, plated within and without with gold, which they called the ark. Around it was a band of gold called a crown. This name would seem to indicate that the band was wrought in imitation of leaves and flowers, a crown having originally consisted of such materials, and having retained the semblance of them when the perishable chaplet gave place to the unfading gold. The specifications do not state how far from the base of the ark this crown was attached; and some have assumed that, as a crown, it must necessarily have been placed at the top. It may however have been merely an ornamental band of gold, wrought in imitation of leaves and flowers, and attached just above the rings and staves, by means of which the ark was borne from place to place. The rings just mentioned were of solid metal, like the ornamental cincture, and four in number, one at each corner. They held in place two staves of acacia wood overlaid with gold, by means of which the Levites might bear the ark on their shoulders. The lid of the ark was of pure, solid gold; and two cherubs of the same material stood upon it, one at each end, face to face, and stretching forth their wings over the ark. The position and attitude of these figures make it, necessary to infer that they were of small size; but their exact measure is not known. This golden cover was called the mercy-seat, or throne of grace; and is sometimes mentioned by this name, as if it were something independent of the ark. More frequently, however, it is in some way connected with the sacred coffer beneath. It was in particular what the whole Tabernacle was, the dwelling-place of Jehovah, the place where He would meet His people; it was the point in which the significance of the whole institution centred. Within the ark were deposited, according to the direction given to Moses, the two tablets of stone on which Jehovah had written with His own finger the words of the Ten Commandments. There has been a difference of opinion on the question whether the ark contained anything more than the two tablets of stone. From statements in Exo_16:33-34 and Num_17:6-10, it appears that Aarons rod and the pot of manna were deposited near, but not within, the ark. But this does not forbid the supposition that afterward (see Heb_9:4-5) they were kept within the ark, till, in some way unknown to us, they were lost. On such an hypothesis, the passage in 1Ki_8:9, which testifies of what was the case on the day when the ark was deposited in the Temple, has a deeper significance than if the ark had never contained anything but the tablets of stone. The appointed place for the ark of the covenant was in the holy of holies; where it probably stood in the middle of the chamber, with the longer sides toward the east and the west respectively, and the cherubs looking northward and southward toward each other. (E. E. Atwater.)
The ark
Was the ark a treasure chest? In Christ dwelleth all the fulness of the Godhead. Was it a small chest? Christ made Himself of no reputation, and took upon Him the form of a servant. Was it made after a heavenly pattern? Christ came down from heaven. Was it made of wood? Behold the Man! Was it made of incorruptible wood? Behold the purity of His character! Was it overlaid within and without with gold? Behold your God! God was in Christ. The Spirit of the Lord was upon Him. Had it a crown of gold round about? Behold your King! Had it rings and staves that it might be moved from place to place? I will give to Jerusalem one that bringeth good tidings. Were the staves always to be in the rings? Christ is always ready to bless and to save. The Lord was ready to save me. The staves in the rings give a warning to the careless. Privileges despised may soon be removed. (R E. Sears.)
And shalt make upon it a crown of gold round about.
The crowns of gold around the holy vessels of the tabernacle
There is nothing insignificant in Gods universe. Everything that He has made has a meaning and a purpose. There is not a curl in a cloud, or a curve in a leaf, or a tint on a blossom, but has a reason for it, and speaks of its origin. We may be sure that the Jews at the time read in these objects moral and spiritual truths that had a direct practical bearing upon their daily religious life. I wish to deal in this manner with one of the details in the construction of the Tabernacle, to which attention is not usually directed, because it seems a very insignificant and unimportant feature. You place under the microscope a single hair of cotton-wool, which to the naked eye is so fine as to be little more than visible. In this magnified fibre you see a peculiar twist, produced by its mode of growth in the cotton-pod. You would think that twist of no consequence or meaning, and yet it is by means of this peculiarity that the fibre can unite with other fibres, and form together a thread strong enough to be woven. Without this apparently accidental irregularity on the surface of a hair, it would be impossible to spin cotton thread or to weave cotton cloth; and thus one of the staple manufactures of one of the greatest nations in the world would not have come into existence, and mankind would have lacked the principal material of their clothing. You see about the end of June, hanging out of the ears of the green corn when it is in flower, slender white filaments tipped with a powdery substance. These are the vital organs by which the grains of corn are formed and filled; and without their agency, the whole produce of the fields would fail, and there would be no bread for man. As it is with these details of nature that seem so insignificant, and yet in reality are so important, so it is with the crown of gold that was round about the ark, and the table of shewbread and the altar of incense, which seems at first an insignificant detail. It was purposely designed by God, and is full of meaning to us. Now what did this feature mean? The word translated crown in the text occurs only in connection with the holy vessels of the tabernacle. It means literally a border or rim of wreathed work; and it comes from a root which signifies to bind together. This border or rim was put upon the top of the ark, and of the table of shewbread, and of the altar of incense, projecting a little beyond the sides of these vessels, in order that the objects placed upon them might not slip off. Usually there was no danger of this when the vessels remained in their appointed places in the stationary Tabernacle. But from time to time the Tabernacle had to be taken down when the Israelites required to remove their camp and journey to another place in the wilderness. These vessels had therefore to be transported along with them. But there was this significant distinction between them and the rest of the furniture and frame work of the Tabernacle--that while the other articles were removed in waggons by means of oxen, the holy vessels had to be carried by the hands of man. For this purpose they were furnished with rings at their sides, through which staves were passed, by the help of which the Levites bore them in front of the cavalcade, without daring to touch them. It may be asked why was it of so much consequence that the objects belonging to the sacred vessels should be kept unmoved in their proper places? Look first at the mercy-seat or lid of the ark--why must it not be displaced in the slightest degree? The ark, we know, contained the two tables of stone, on which was inscribed the law which promised life on condition of obedience, but threatened death without mercy against transgression. At Sinai the Israelites entered into a solemn covenant with God which bound them to obedience, and bound God to punish disobedience. But, as we all know, the covenant was speedily broken. The Israelites who, in their ignorant self-confidence, had resolved that all that the Lord hath said will we do, almost immediately sinned grievously against the Lord, so that Moses broke the first tables of the law, and the law, as the Apostle Paul said, was found unto death. It ended in the ministration of condemnation. But while the Israelites thus bound judgment upon themselves, God devised an expedient by which the failure and ruin might be remedied. In the midst of wrath He remembered mercy: He commanded the ark to be formed in order that the tables of the law might be put into it, and it might thus shut out of sight the ministration of death. The law was to be carefully preserved, but it was to be no less carefully concealed, so that its ministration of death should not break out in vengeance. The cover of the mercy-seat was put over the ark, so as exactly to fit it. By this expressive symbol it was indicated that mercy triumphed over judgment--that mercy is the deepest element in every judgment, and the end for which it is graciously designed; the first sentence against our fallen first parents being the key to all other judgments. God, while inflexibly just, could still pardon the sinner. But if by accident or intention the lid of the mercy-seat were to be displaced, the law would have no cover or concealment; it would break forth and carry out without hindrance the threatened punishment of sin, and all Israel would be destroyed, for they had all sinned, and broken Gods commandments. We are told that on one occasion the inhabitants of Bethshemesh looked into the ark while it rested on a great stone in their fields, and many of them were smitten to death in consequence of their unhallowed curiosity. They had removed the mercy-seat and so let loose the law to carry out its threatened vengeance against sin without restraint. Equally important was the use of the crown of gold round about the table of shewbread. That table symbolized the provision which God made for the spiritual wants of His people. The twelve loaves upon it indicated that each tribe had its own portion prepared for it before the Lord, of the same weight and of the same size. The bread was changed from week to week; for, after remaining during that period in the presence of the Lord, it was afterwards partaken of by the priests, who were thus specially strengthened and refreshed for their service in the Tabernacle. But it was ever the same bread. It was called the continual shewbread, because it was always before the Lord. And the object of the golden crown or raised rim round about it, was to keep the shewbread securely in its position on the table, so that it might not fall to the ground, or have its place--which was carefully arranged--altered in the least degree, through the stumbling of the Levites who bore it on their shoulders in their journeys through the wilderness. Unchanged by the wanderings of His people, unhindered by their frequent murmurings and backslidings--the crown of gold around the table of the shewbread kept the bread securely in its place. The mercy-seat kept on the ark by its golden crown indicated Gods unchanging mercy; and the shewbread, kept in its place by the golden crown of its table, indicated Gods unvarying care for His people. The crown of gold around the altar of incense was also most significant. The altar of incense was not for sacrifice, for no victim was offered upon it; it was ordained in order that the fragrance of sweet spices might constantly ascend from it to God. It indicated not atonement for sin, but the cleansing of the sinner from sin, and his acceptance before God. It was ministered to by the priests only. But it was most closely connected with the brazen altar of burnt-offering outside, to which all Israel had access; for it was through the death of the victim that the sinner was accepted, and through the blood of atonement that he had communion with God. The coals of fire that were put on the incense altar to burn the fragrant spices, were previously taken from the altar of burnt-offering on which the victim had been reduced to ashes. The golden vessel was, therefore, of especial importance, because it indicated the highest priestly ministration. The crown of gold which encircled it at the top was meant to keep the coals of fire and the holy spices on it from being scattered or displaced. Morning and evening and all the night long the priests had to burn incense before the Lord. During the journeys of the Israelites the coals were to remain burning, and the spices were not to be removed. The incense offering was to be continuous and uninterrupted even while the altar was being carried by the Levites from one place to another. There was to be no cessation of the service during the transit. From its top a cloud of fragrance was to rise up constantly to heaven, typifying an ever active unceasing ministry in Gods presence. The office of the golden crown was, therefore, to enable the altar to fulfil this important function, to keep the materials of the offering in their proper position while the altar was stationary, or while it was being carried on the shoulders of the Kohathites. Were the live coals to be extinguished, or to fall off the altar, were the cloud of incense to cease travelling onwards with the host of Israel, then there would be no Divine intercession on their behalf. Their murmurings because of the difficulties and privations of the way would have nothing to screen them from the judgment of heaven. The crown of gold around the holy vessels might seem of no use when the Tabernacle was stationary and all its furniture fixed. And yet its very existence testified silently of the faithfulness of God. Looking upon this interesting and significant feature of all the holy vessels, the priests realized that God was not a capricious Being, moved by impulse in regard to the provision which He made for the wants of His people, but was the same yesterday, to-day, and for ever; that the qualities of grace in Him were eternal qualities, and not merely assumed for the occasion. His provision of grace was not one called forth by the necessity of the time, but was pre-ordained and prearranged from all eternity. But it was on the march that the active use of the golden crown was called forth. When the vessels were in transit, the crown was indispensable to keep their contents in their places. It was when they were journeying from place to place that the Israelites required most to realize the uninterrupted grace of God, for it was then that they were most inclined to stumble and fail, because of the difficulties and privations of the wilderness. Now, what is the use to us who live under the Christian dispensation of this interesting feature of the Old Testament ritual? It means to us now that God remains true to His original purpose of grace; and that His idea in the creation and redemption of man will yet be realized. God never forsakes the work of His own hands. The Christian Church corrupted its ways and went to awful lengths of worldliness and ungodliness, but still His long-suffering faithfulness opened a vision of hope in the darkest days. Around all the symbols and tokens of His grace is the golden crown of His faithfulness to the primeval promise that the seed of the woman shall bruise the head of the serpent; and He looks forward steadfastly to a time, far over the gulf of ages, when a great salvation shall compensate for all the misery of the world, and Christ shall see of the travail of His soul and be satisfied. And to the individual believer is it not an inspiring thought that the golden crown is still around the mercy-seat; that it is kept ever unshaken amid all his stumblings and backslidings by Gods unchanging purpose of love? Mercy that endureth for ever has been established on the ground of everlasting righteousness. You who believe in Christ are not under the law, but under grace; and God is not merely pitiful and merciful, but faithful and just to forgive all your iniquities. How comforting, too, is the thought that the golden crown is ever around the table of shewbread, securing and maintaining unshaken all your blessings in Christ! Having given you His own Son, God with Him will freely give you all things. And lastly, how comforting is the thought that around the altar of incense is ever the golden crown; assuring you that the sweet savour of Christs name, and the very person of the once crucified but now glorified Redeemer, are ever a fragrant memorial on your behalf in the presence of God! Jesus Christ ever liveth to make intercession for you. (H. Macmillan, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv10, 17, 28, 31 MAIN HOMILETICS OF THE PARAGRAPH.—Exo_25:10-17
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_25:10-17
THE LAW OF GOD
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The ark of the covenant, containing the two tables of the testimony, was itself a symbol of its contents. It symbolised—
I. The graciousness of the law. The chest was covered with gold (Exo_25:11). Law is generally used as the antithesis of grace; but, really, the law in its inmost essence is love. Men speak sometimes of the “beautiful” laws of nature—the laws of the moral universe are beautiful also. The law is “good”—generous, just, unchallengeable—the expression of essential purity and kindness.
Moral law has become terrible in our eyes, because we have broken it and felt its penalty; but as we are forgiven and restored to purity and understanding, the moral law ever becomes more gracious and precious in our sight. The law was borne in a chest of gold, not of iron, for the law is not a harsh rule of life, propounded by despotism, but the rule of action delivered by Eternal Wisdom and Love to secure the protection and happiness of the whole universe. There is only what is tender and generous on the first table! God asks not from us blood, sweat, and tears, but love. And only the spirit of a noble justice and a generous love breathes in the second table.
II. The immortality of the law. The ark was made of acacia wood—an incorruptible wood. The moral law abides for ever. When Christ came it was not to destroy, but to fulfil this law. His sacred humanity was the golden ark in which the moral law was republished with living power. All those systems which seek to abolish or relax the moral law, whether they are found within the Christian Church or without it, are intensely anti-Christian. This law is the law of the eternal universe. The fashion of the world passeth away, but the word of the Lord endureth for ever. Heaven and earth may pass away, but not a jot or tittle of the law shall perish.
III. The supremacy of the law. “And shalt make upon it a crown of gold round about” (Exo_25:11). This law is sovereign. All must bow to it. The angel that keeps it not is cast from heaven. The kingdom that will not bow to it is broken. The life that will not obey it is damned. Blessed are all those who keep it, but woe to all who despise it. Let us remember this in our outward life of business, pleasure, politics, society; let us remember it in our inner life of imagination, thought, and passion.
IV. The holiness of the law. This is set forth by the fact that the staves of the ark were “not to be taken from it” (Exo_25:15). So that there was no need for the ark to be touched. The law of God is glorious in holiness, and is not to be touched by us. How mixed are the graceful fables of Greece, the mythologies of India, the moral systems of China, the visions of Mahomet! But this law is altogether pure and sublime. Nothing must be added to it—nothing must go into the ark besides it; nothing must be taken from it. It stands alone, the sublime manifestation of the mind and character and purpose of God.
1. Let the priests sustain the law. It was the duty of the priests to carry the ark, and it is the duty of the priests still to sustain, to hold up, to magnify the law.
2. Let the people follow the law. The ark directed the steps of Israel. Where the law does not lead us, let us not go: where it directs the way we shall be right and safe and happy.
SUGGESTIVE COMMENTS ON THE VERSES
Exo_25:10 to Exo_17:1. With reference to the ark, we believe that, in its materials, construction, and use, it might point to our Lord Jesus Christ as the true ark of the everlasting covenant; uniting in Himself the divine and human natures, and exhibiting in His life a most perfect conformity to all requirements of God’s just and holy law. “Wherefore when He cometh into the world, He saith, Sacrifice and offering thou wouldest not but a body hast thou prepared Me: in burnt-offerings and sacrifices for sins Thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of Me [namely, in Psa_40:6-8], I delight to do Thy will, O God: yea, Thy law is within my heart” (Heb_10:5-7). Jesus Christ, then, is the grand depository of the Father’s will. The costliest and most exquisite productions of human art, although shittim-wood and gold alone may enter into their composition, afford but imperfect resemblances of the person and work of our glorious Immanuel. An understanding that is infinite; a power that is almighty; a love that is inestimable, and a mercy that is boundless and endless as eternity, combined to prepare a body for the Son of God (Luk_1:35). No worm might corrode His flesh; no stain might soil His spirit. All was incorruptible and pure in the world’s Redeemer.
—W. Mudge.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Typology! Exo_25:1-40. If you hold up your hand between the candle and the wall, what do you see? That shadow of your hand is not, however, of the same size and colour. It is only an outline. Holding up some beautiful object which we have never seen before, its shadow would give but a feeble impression of itself. So Heb_10:1 says, that the Law had a shadow of good things to come. Those good things have come; and
“Man has gazed on heavenly secrets,
Sunned himself in heavenly glow;
Seen the glory, heard the music,—
We are wiser than we know.”
—Mackay.
Ark of Testimony! Exo_25:11. It is God’s will that His Son should be set forth without a cloud, in full-orbed splendour. Hence, He first shows that which shows Him most clearly.
1. It was for the ark that the Holy Tent was reared—that the holiest place was set apart. As the richest jewel in the sacred casket, as the topstone of the hallowed pile, is the Covenant-Ark given precedence.
2. It exhibits Christ in its substance of wood and gold—as the ark of redemption—as very man, and spotless man, conjoined with perfect Deity.
3. It testifies to the kingship of Christ in the crown that surrounds its summit; for He hath on His vesture and on His thigh a name written, “King of kings and Lord of lords” (Rev_19:16).
4. It speaks of Christ abiding as the inmate of the faithful heart, but passing on if not heeded; for the staves might not be taken out.
“Jesus, Master! I am Thine;
Keep me faithful, keep me near;
Let Thy presence in me shine,
All my homeward way to cheer.
Jesus! at Thy feet I fall—
Oh, be Thou my ALL IN ALL.”
Mercy-Seat! Exo_25:17 to Exo_23:1. A lid is placed above the Ark for the purpose of hiding the Law from every eye. The requirements of the Law are very long and wide, their breadth embracing the whole of each man’s life. But Christ covers the vast dimensions of the requiring and condemning code; for an exact covering conceals all claims.
2. A lid of solid gold is made, because mercy has no birthplace but in heaven. And what is mercy but Christ in His finished work? He is, says Law, the mirror of God’s loving heart—the pinnacle of tender grace. He is the mountain towering above mountains, in which every grain is God’s goodness.
“While reason, like a Levite, waits
Where priest and people meet,
Faith, by a ‘new and living way,’
Hath gained the Mercy-Seat.”
Mercy-Model! Exo_25:17. Our Lord said, “Be ye merciful, as your Father also in heaven is merciful.”
1. Sterne says somewhat strongly that while we may imitate the Deity in all His attributes, mercy is the only one in which we can pretend to equal Him. We cannot, indeed, give like God; but surely we may forgive like Him.
2. Richter says, When thou showest mercy, the man who has pierced thy heart stands to thee in the relation of the sea-worm that perforates the shell of the oyster, which straightway closes the wound with a shining, precious pearl.
“The quality of mercy is not strained;
It droppeth as the gentle rain from heaven
Upon the place beneath: it is twice bless’d;
It blesseth him that gives, and him that takes.”
—Shakespeare.
Cherubims! Exo_25:18. The form of the cherubim used in the tabernacle is uncertain. From the other descriptions of these symbolic figures in Scripture, we perceive that while the same type was adhered to, the details of the form varied.
1. Fairbairn considers them to have symbolised the fulness of life, i.e., life most nearly and essentially connected with God-life, as it is or shall be held by those who dwell in His immediate presence—preeminently, therefore, spiritual and holy life.
2. Brown is of opinion that these cherubim represent the redeemed themselves, preoccupied in the holy and delightful exercise of meditation upon the mysteries of grace—the same beings as were inwrought upon the Cherubic Veil.
3. Law says that, being of the same material as the Mercy-Seat, and indeed of one piece, they teach that the heirs of life have no dependence but on Christ; that they are one with Him, partakers of the Divine nature; and that their expanded wings indicate the devoted and ever-ready zeal of believers to serve God.
4. A reference to these has been found in Son_6:12 : “The chariots of My willing people.” During the Gospel and Millennial, and even in the Eternal, ages, Christ will be borne abroad—
“Himself the Bridegroom on the right of power,
Where in the heaven of heavens He sate embosom’d,
All in His Glorious Majesty, and deign’d
Ascend the chariot of Omnipotence,
Borne onward by cherubic shapes.”
Mercy-Mirror! Exo_25:21. Trapp quaintly says that in the heaven-bow there are many wonders. Amongst these are its beautiful shape and various colours. It also has two contrary significations; fair weather and foul. It is a monument of God’s justice in drowning, and of God’s mercy in delivering the world. The Jews have an odd conceit, that the name JEHOVAH is written on it. Whenever, therefore, they behold its lovely arch they hide their eyes, confess their sins, and adore the Divine Mercy. But the rainbow is not visible after nightfall. Mercy is like it; we must never look for it when night has gathered. It shines not in the other world. If we refuse mercy here, says Le Bas, we shall not find it spanning the dark vault of death and hell. Mercy’s bow is only visible NOW, Justice—
“Doth bend itself into a hollow shroud,
On which, when MERCY doth but cast her face,
A thousand colours do the Bow enchase.”
—Fletcher.
Throne of Grace! Exo_25:22. Ballow says that between the humble and contrite heart and the Majesty of heaven there are no barriers. The only password is Prayer.
1. It is, however, a blood-besprinkled mercy-seat before which the soul prostrates itself in supplication. There God is present to hear, answer, and bless. There He will open all His heart, and deal, as friend with friend, in all the freeness of familiar love.
2. The Mosaic throne of grace has disappeared. But Christ ever lives. In Him the Throne of Grace cannot be moved. Essential blessings have eternal life; and he who passes often to it through the parted veil, will return laden with blessings—rich in grace—refreshed with heavenly converse and meet for a heavenly home.
“How dreary and how lonely
This changeful life would be,
Without the sweet communion,
The secret rest with Thee!”
Table of Shewbread! Exo_25:23.
1. A carved representation of this is visible on the famous Arch of Titus. In height it was to be coequal with the ark, whilst the measure of its length and breadth were to be less. The substance also was identical; the inner frame being incorruptible acacia wood, the outer case shining in the chaste splendour of pure gold.
2. The rings mentioned in Exo_25:22 were not found in the table which was afterwards made for the Temple, nor indeed in any of the sacred furniture where they had previously been, except in the Ark of the Covenant. These rings were for the insertion of the staves to carry it from place to place during the wilderness wanderings.
3. Many see in this table a type of the Divine-human nature of Christ. He is the one full table which is ever full. And as the thought and plan of the shewbread table were wholly from above, and of no human pattern or design, so Christ is the offspring of full grace, and comes forth from God.
“I would rejoice for all that Thou hast given in Christ to Me,—
For grace, and peace, and gladdening hope of heaven,
Not bought, but FREE.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv30–31
Exodus
THE BREAD OF THE PRESENCE
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Exo 25:30.
I suspect that to many readers the term ‘shew-bread’ conveys little more meaning than if the Hebrew words had been lifted over into our version. The original expression, literally rendered, is ‘bread of the face’; or, as the Revised Version has it in the margin, ‘presence bread,’ and the meaning of that singular designation is paraphrased and explained in my text: ‘Thou shalt set upon the table, bread of the presence before Me always.’ It was bread, then, which was laid in the presence of God. The directions with regard to it may be very briefly stated. Every Sabbath the priests laid upon the table which stood on one side of the Altar of Incense, in the Inner Court, two piles of loaves, on each of which piles was placed a pan of incense. They lay there for a week, being replaced by fresh ones on the coming Sabbath.
The Altar of Incense in the middle symbolised the thought that the priestly life, which was the life of the nation, and is the life of the Christian both individually and collectively, is to be centrally and essentially a life of prayer. On one side of it stood the great golden lamp which, in like manner, declared that the activities of the priestly life, which was the life of Israel, and is the life of the Christian individually and collectively, is to be, in its manward aspect, a light for the world. On the other side of the Altar of Incense stood this table with its loaves. What does it say about the life of the priest, the Church, and the individual Christian? That is the question that I wish to try to answer here; and in doing so let me first ask you to look at the thing itself, and then to consider its connection with the other two articles in connection with which it made a threefold oneness.
I. Let me deal with this singular provision of the ancient ritual by itself alone.
Bread is a product at once of God’s gift and of man’s work. In the former aspect, He ‘leaves not Himself without witness, in that,’ in the yearly miracle of the harvest, ‘He gives us bread from Heaven, and fruitful seasons, filling our hearts with food and gladness’; in the latter, considered as a product of man’s activity, agriculture is, if not the first, at all events in settled communities the prime, form of human industry. The farmer and the baker begin the series of man’s industries. So that these loaves were fitly taken as representatives of all kinds of human industry and their products, and as such were consecrated to God. That is the broad significance of this institution, which, as we shall have to see, links itself with the other two conceptions of the priestly life in its Godward and in its manward aspect. Now the first thing that is suggested, therefore, is the plain obligation, which is also a blessed privilege, for all men who are priests of God by faith in, and union with, the great High Priest, that they lay all their activities as an offering before God. The loaves in their very place on that table, right in front of the veil that parted the Inner Court from the inmost of all, where the Shekinah shone, and the Cherubim bowed in worship, tell us that in some sense they, too, were an offering, and that the table was an altar. Their sacrificial character is emphasised by the fact that upon the top of each of the piles there was laid a pan of incense.
So, then, the whole was an offering of Israel’s activities and its results to God. And we, Christian men and women, have to make an offering of all our active life, and all its products. That thought opens up many considerations, one or two of which I ask leave to touch briefly. First, then, if my active life is to be an offering to God, that means that I am to surrender myself. And that surrender means three things: first that in all my daily work I am to set Him before me as my end; second, that in all my daily work I am to set Him before me as my law; third, that in all my daily work I am to set Him before me as my power. As for the first, whatever a man does for any motive other, and with any end less, than God and His Glory, that act, beautiful as it may be in other respects, loses its supreme beauty, and falls short of perfect nobleness, just in the measure in which other motives, or other ends, than this supreme one, are permitted to dominate it. I do not contend for such an impossible suppression of myself as that my own blessedness and the like shall be in no manner my end, but I do maintain this, that in good old language, ‘Man’s chief end is to glorify God,’ and that anything which I do, unless it is motived by this regard to Him as its ‘chief end,’ loses its noblest consecration, and is degraded from its loftiest beauty. The Altar sanctifies, and not only sanctifies but ennobles, the gift. That which has in it the taint of self-regard so pronouncedly and dominantly as that God is shut out, is like some vegetation down in low levels at the bottom of a vale, which never has the sun to shine upon it. But let it rise as some tree above the brushwood until its topmost branches are in the light, and then it is glorified. To live to self is ignoble and mean; to live for others is higher and nobler. But highest and noblest of all is to offer the loaves to God, and to make Him the end of all our activities.
Again, there is another consideration, bearing on another region in which the assertive self is only too apt to spoil all work. And that is, that if our activities are offerings to God, this means that His supreme Will is to be our law, and that we obey His commands and accept His appointments in quiet submission. The tranquillity of heart, the accumulation of power, which come to men when they, from the depths, say, ‘Not my will but Thine be done’; ‘Speak, Lord! for Thy servant heareth,’ cannot be too highly stated. There is no such charm to make life quiet and strong as the submission of the will to God’s providences, and the swift obedience of the will to God’s commandments. And whilst to make self my end mars what else is beautiful, making self my law mars it even more.
Further, we offer our activities to God when we fall back upon Him as our one power, and say, ‘Perfect Thy strength in my weakness.’ He that goes out into the world to do his daily work, of whatsoever sort it is-you in your little sphere, or I in mine-in dependence upon himself, is sure to be defeated. He that says ‘we have no strength against this great multitude that cometh against us, but our eyes are unto Thee,’ will, sooner or later, be able to go back with joy, and say, ‘the Lord hath done great things for us, whereof we are glad.’ The man that goes into the fight like that foolish prime minister of France under the Empire, ‘with a light heart.’ will very soon find his Sedan, and have shamefully to surrender. Brethren, these three things, making God the end of my work; making God’s will the law of my work; making God’s strength the power of my work; these are the ways by which we, too, can bring our little pile of barley bread, and lay it upon that table.
Again, this consecration of life’s activities is to be carried out by treating their products, as well as themselves, as offerings to God. The loaves were the results of human activity. They were also the products of divine gifts elaborated by human effort. And both things are true about all the bread that you and I have been able to make for the satisfaction of our desires, or the sustenance of our strength-it comes ultimately from the gift of God. In regard to this consecration of the product of our activities, as well as of our activities themselves, I have but two words to offer, and the one is, let us see to it that we consecrate our enjoyment of God’s gifts by bringing that enjoyment, as well as the activities which He has blessed to produce it, into His presence. That table bore the symbols of the grateful recognition of God’s mercies by the people. And when our hearts are glad, and our ‘bosom’s lord sits lightly on his throne,’ we have special need to take care that our joy be not godless, nor our enjoyment of His gifts be without reference to Himself. ‘Ah,’ you say, ‘that is a threadbare commonplace.’ Yes, it is, dear friends; it is a commonplace just because it is needful at every turn, if we are to make our lives what they ought to be.
May I say another thing? and that is, that the loaves that were laid within the Sanctuary were not intended to be separated from the others that were eaten in the tents, nor were they meant to be a kind of purchasing of an indulgence, or of a right, by surrendering a little, to the godless and selfish enjoyment of the rest of the batch, or of the rest of the harvest. Let us apply that to our money, which is one of the products of our activities; and not fancy, as a great many people do, that what we give as a subscription to some benevolent or religious institution buys for us the right to spend all the rest selfishly. That is another commonplace, very threadbare and very feeble, when we speak it, but with claws and teeth in it that will lay hold of us, when we try to put it in practice. The enjoyments and the products of our daily activities are to be offered to God.
Still further, this table with its burden has suggestions that as Christians we are bound to bring all our work to Him for His judgment upon it. The loaves were laid right in front of the veil, behind which blazed the light of His presence. And that meant that they were laid before ‘those pure eyes and perfect judgment of all-judging’ God. Whether we bring our activities there or no, of course in a very real and solemn sense they are there. But what I desire to insist upon now is how important, for the nobleness and purity of our daily lives, it is that we should be in the continual habit of realising to ourselves the thought that whatever we do, we do before His Face. The Roman Catholics talk about ‘the practice of the presence of God.’ One does not like the phrase, but all true religion will practise what is meant by it. And for us it should be as joyous to think, ‘Thou God seest me,’ as it is for a child to play or work with a quiet heart, because it knows that its mother is sitting somewhere not very far off and watching that no harm comes to it. That thought of being in His presence would be for us a tonic, and a test. How it would pull us up in many a meanness, and keep our feet from wandering into many forbidden ways, if there came like a blaze of light into our hearts the thought: ‘Thou God seest me!’ There are many of our activities, I am afraid, which we should not like to put down on that table. Can you think of any in your lives that you would be rather ashamed to lay there, and say to Him, ‘Judge Thou this’? Then do not do it. That is a brief, but a very stringent, easily applied, and satisfactory test of a great many doubtful things. If you cannot take them into the Inner Court, and lay them down there, and say, ‘Look, Lord! this is my baking,’ be sure that they are made, not of wholesome flour, but of poisoned grain, and that there is death in them.
Further, this table, with its homely burden of twelve poor loaves, may suggest to us how the simplest, smallest, most secular of our activities is a fit offering to Him. The loaves were not out of place amidst the sanctities of the spot, nor did they seem to be incongruous with the golden altar and the golden lamp-stand, and yet they were but twelve loaves. The poorest of our works is fit to be carried within the shrine, and laid upon His altar. We may be sure that He delights even in the meanest and humblest of them, if only we take them to Him and say: ‘All things come of Thee, and of Thine own have we given Thee.’ Ah! there are a great many strange things in Christ’s treasury. Mothers will hoard up trifles that belonged to their children, which everybody else thinks worthless. Jesus Christ has in His storehouse a ‘cup of cold water,’ the widows’ mites, and many another thing that the world counts of no value, and He recognises as precious. There is an old story about some great emperor making a progress through his dominions, where he had been receiving precious gifts from cities and nobles, and as the gay cortège was passing a poor cottage, the peasant-owner came out with a coarse earthenware cup filled with spring water in his hand, and offered it to his overlord as the only gift that he could give. The king accepted it, and ennobled him on the spot. Take your barley loaves to Christ, and He will lay them up in His storehouse.
II. Now I need only say a word or two about the other aspect of this table of shew-bread, taken with the other two articles in conjunction with which it formed a unity.
The lamp and the table go together. They are both offshoots from the altar in the middle. That is to say, your lives will not shine before men unless your activities are offered to God. The smallest taint of making self your end, your law, or your strength, mingling with your lives, and manifest in their actions, will dim the light which shines from them, and men will be very quick to find out and say, ‘He calls himself a Christian; but he lives for himself.’ Neither the light, which is the radiance of a Christian life manwards, can be sustained without the offering of the life in its depths to God, nor can the activities of the life be acceptably offered to Him, unless the man that offers them ‘lets his light shine before men.’ The lamp and the table must go together.
The lamp and the table must together be offshoots from the altar. If there be not in the centre of the life aspiration after Him in the depths of the heart, communion with Him in the silent places of the soul, then there will be little brightness in the life to ray out amongst men, and there will be little consecration of the activities to be laid before God. The reason why the manifold bustle and busy-ness of the Christian Church today sows so much and reaps so little, lies mainly here, that they have forgotten to a large extent how the altar in the centre must give the oil for the lamp to shine, and the grain to be made into the loaves. And, on the other hand, the altar in the middle needs both its flanking accompaniments. For the Christian life is to be no life of cloistered devotion and heavenward aspiration only or mainly, but is to manifest its still devotion and its heavenward aspiration by the consecration of its activities to God, and the raying of them out into a darkened world. The service of man is the service of God, for lamp and table are offshoots of the altar. But the service of God is the basis of the best service of man, for the altar stands between the lamp and the table.
So, brethren, let us blend these three aspects into a unity, the Altar, the Lamp, the Table, and so shall we minister aright, and men will call us the ‘priests of the Most High God,’ till we pass within the veil where, better than the best of us here can do, we shall be able to unite still communion and active service, and shine as the sun in the Kingdom of our Father. ‘His servants shall serve Him’ with priestly ministrations, ‘and shall see His face, and His name shall be in their foreheads.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv10, 17, 23, 28, 30, 31 make an ark
make an ark
All begins with the ark, which, in the completed tabernacle, was placed in the holy of holies, because, in revelation, God begins from Himself, working outward toward man; as, in approach, the worshipper begins from himself, moving toward God in the holy of holies. The same order is followed in the Levitical offerings (Leviticus 1-5.). In approach man begins at the brazen altar, type of the Cross, where, in the fire of judgment, atonement is made.
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make an ark The most inclusive type of Christ, Gold = Deity; wood = humanity. History:
Num 3:31; Num 10:33; Jos 3:3-15; Jos 6:11; Jdg 20:27; 1Sa 3:3; 1Sa 4:1-11; 1Sa 5:1-10; 1Sa 6:1-21; 1Sa 7:1; 1Sa 7:2; 2Sa 6:2-17; 2Sa 7:2; 2Sa 15:24-29; 1Ki 8:1-21 not carried to Babylon,; 2Ki 24:13; 2Ch 35:3, not mentioned in Ezra or Neh. Where is it? Rev 11:19
shittim wood i.e. acacia.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv10, 23, 31 The Ark of the Tabernacle
The Ark of the Tabernacle
v. 10. And they shall make an ark of shittim wood, a chest made of acacia wood; two cubits and a half shall be the length thereof (a cubit being between 18 and 21 inches), and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.
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v. 11. And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about, evidently an ornamental molding at the top.
v. 12. And thou shalt cast four rings of gold for it, and put them in the four corners thereof, on the four ornamental feet on which the cheat stood; and two rings shall be in the one side of it, and two rings in the other side of it, firmly fastened, in order to bear a strain.
v. 13. And thou shalt make staves of shittim wood, long poles of acacia wood, and overlay them with gold.
v. 14. And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them, lifted up and carried along readily.
v. 15. The staves shall be in the rings of the ark; they shall not be taken from it, for the bearers of the ark were not to touch the chest itself, Num 4:15.
v. 16. And thou shalt put into the ark the testimony which I shall give thee, the tables of stone on which God intended to write the Ten Commandments, as the words through which He would permanently testify to His people.
v. 17. And thou shalt make a mercy-seat, a lid, or covering, of the ark, of pure gold; two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. This mercy seat, or lid of expiation, received its name from the fact that the guilt of the people, by virtue of the blood sprinkled against it on the great Day of Atonement, was expiated, their sin was covered.
v. 18. And thou shalt make two cherubim of gold, of beaten work shalt thou make them, enchased and rounded with a hammer, the figures thus being not massive. but hollow, in the two ends of the mercy seat.
v. 19. And make one cherub on the one end and the other cherub on the other end; even of the mercy-seat shall ye make the cherubim on the two ends thereof, fastened to the solid gold of the ark’s lid in such a manner as to form a structural unit.
v. 20. And the cherubim shall stretch forth their wings on high, covering the mercy-seat with their wings, their wings overshadowing the entire lid, and their faces shall look one to another; toward the mercy-seat shall the faces of the cherubim be. The figures, probably formed like those of men, with the wings added, and standing upright on the cover, were to face each other with outstretched wings, but with their eyes directed to the lid on which they stood.
v. 21. And thou shalt put the mercy-seat above upon the ark; and in the ark thou shalt put the testimony, the two tables of stone with their engraving, that I shall give thee.
v. 22. And there I will meet with thee, and I will commune with thee from above the mercy-seat, from between the two cherubim which are upon the Ark of the Testimony, of all things which I give thee in commandment unto the children of Israel. According to this statement the mercy-seat became the throne of God in the midst of His people, the footstool of the Most High, the place where He not only bore witness to His people, but where He also dispensed His mercy, by virtue of the greater expiation by blood which was foreshadowed in the rites connected with the lid of expiation. For the covering of the ark was a type of Christ, who is the true Mercy-seat, Rom 3:25; Heb 4:16. Through His own blood Christ has wrought a perfect expiation and redemption for us, and He now stands as our Mediator between God, whose throne is above the cherubim, and sinful men. It is our privilege, by faith in Him, to come boldly unto the Throne of Grace, that we may obtain mercy and find grace to help in time of need, Heb 4:16.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv10, 12, 15, 19, 22, 23, 25, 28, 31, 33, 35, 37 General Information:
General Information:
Yahweh continues to tell Moses what the people must do.
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two and a half cubits ... one cubit and a half
A cubit is 46 centimeters. AT: "2.5 cubits ... 1.5 cubits" or "115 centimeters ... almost 69 centimeters" (See: Biblical Distance and Fractions)
translationWords
ark of the covenant
acacia
pure
gold
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10, 12, 17, 18, 22, 23, 29, 31 25:10-22 an Ark of acacia wood: In translating the…
25:10-22 an Ark of acacia wood: In translating the plans for the Ark of the Covenant, the NLT continues to use the word Ark because of its traditional associations. However, ark is simply an archaic English word meaning “box.” The Ark was Israel’s “covenant box.” It was the most significant item in the whole complex, because it was there that God made his presence available (25:22). The presence of the stone tablets of the covenant in the box (25:16, 21) underlined the truth that God reveals himself in the context of a mutually binding commitment between himself and his people.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.