“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.
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Exodus 25:31-36 sits inside this longer paragraph.
“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.
Parallel Translations
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“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.
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And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same.
And six branches shall come out of the sides of it; three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side:
Three bowls made like unto almonds, with a knop and a flower in one branch; and three bowls made like almonds in the other branch, with a knop and a flower: so in the six branches that come out of the candlestick.
And in the candlestick shall be four bowls made like unto almonds, with their knops and their flowers.
And there shall be a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches that proceed out of the candlestick.
Their knops and their branches shall be of the same: all it shall be one beaten work of pure gold.
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And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it.
And there shall be six branches going out of the sides thereof: three branches of the candlestick out of the one side thereof, and three branches of the candle-stick out of the other side thereof;
three cups made like almond-blossoms in one branch, a knop and a flower; and three cups made like almond-blossoms in the other branch, a knop and a flower; so for the six branches going out of the candlestick.
And in the candlestick four cups made like almond-blossoms, the knops thereof, and the flowers thereof.
And a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of the candlestick.
Their knops and their branches shall be of one piece with it; the whole of it one beaten work of pure gold.
Cross-references (21)
- Exodus 37:17-24 (v31) He made the lamp stand of pure gold. He made the lamp stand of beaten work. Its base, its shaft, its cups, its buds, and its flowers were…
- 1 Kings 7:49 (v31) and the lamp stands, five on the right side, and five on the left, before the inner sanctuary, of pure gold; and the flowers, the lamps,…
- Zechariah 4:2 (v31) He said to me, “What do you see?” I said, “I have seen, and behold, a lamp stand all of gold, with its bowl on the top of it, and its seven…
- Hebrews 9:2 (v31) For a tabernacle was prepared. In the first part were the lamp stand, the table, and the show bread; which is called the Holy Place.
- Revelation 1:12 (v31) I turned to see the voice that spoke with me. Having turned, I saw seven golden lamp stands.
Show all 21 cross-references
- Exodus 35:14 (v31) the lamp stand also for the light, with its vessels, its lamps, and the oil for the light;
- Revelation 1:20–2:1 (v31) The mystery of the seven stars which you saw in my right hand, and the seven golden lamp stands is this: The seven stars are the angels of…
- Exodus 25:18 (v36) You shall make two cherubim of hammered gold. You shall make them at the two ends of the mercy seat.
- Exodus 37:19-20 (v33) 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…
- Exodus 40:24-25 (v31) He put the lamp stand in the Tent of Meeting, opposite the table, on the south side of the tabernacle. He lit the lamps before Yahweh, as…
- Numbers 8:4 (v36) This was the workmanship of the lamp stand, beaten work of gold. From its base to its flowers, it was beaten work. He made the lamp stand…
- Numbers 17:4-8 (v33) You shall lay them up in the Tent of Meeting before the covenant, where I meet with you. It shall happen that the rod of the man whom I…
- 1 Kings 6:18 (v31) There was cedar on the house within, carved with buds and open flowers. All was cedar. No stone was visible.
- 1 Kings 7:24 (v31) Under its brim around there were buds which encircled it for ten cubits, encircling the sea. The buds were in two rows, cast when it was…
- 1 Kings 10:16-17 (v36) King Solomon made two hundred bucklers of beaten gold; six hundred shekels of gold went to one buckler. he made three hundred shields of…
- 2 Chronicles 9:15 (v36) King Solomon made two hundred bucklers of beaten gold. Six hundred shekels of beaten gold went to one buckler.
- 2 Chronicles 13:11 (v31) and they burn to Yahweh every morning and every evening burnt offerings and sweet incense. They also set the show bread in order on the…
- Jeremiah 1:11-12 (v33) Moreover Yahweh’s word came to me, saying, “Jeremiah, what do you see?” I said, “I see a branch of an almond tree.” Then Yahweh said to me,…
- Zechariah 4:3 (v33) and two olive trees by it, one on the right side of the bowl, and the other on the left side of it.”
- Revelation 4:5 (v31) Out of the throne proceed lightnings, sounds, and thunders. There were seven lamps of fire burning before his throne, which are the seven…
- Revelation 2:5 (v31) Remember therefore from where you have fallen, and repent and do the first works; or else I am coming to you swiftly, and will move your…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (22 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain On v31 It shall not be molten, but beaten out of…
It shall not be molten, but beaten out of the lump of gold with the hammer.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv31–34 Exo 25:31 And thou shalt make a candlestick [of]…
Exo 25:31 And thou shalt make a candlestick [of] pure gold: [of] beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same.
Ver. 31. And thou shalt make a candlestick.] Called the candlestick of light. {Exo 35:14} A type of Christ who is Aυτοφως, light essential, and "giveth light to every man that cometh into the world." {Joh 1:9} {See Trapp on "Joh 1:9"}
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 vv31, 32, 34, 35 Thou shalt make, either by thyself, or by some…
Thou shalt make, either by thyself, or by some other person whom thou shalt cause to make it.
His shaft; the trunk, or main body of it.
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His knops, or, apples, made in form of a pomegranate.
His flowers shall be of the same, to wit, beaten out of the same piece by the hammer. Compare Exo 25:36.
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 v31 I. The next thing ordered to be made for…
I. The next thing ordered to be made for the furnishing of God's palace was a rich stately candlestick, all of pure gold, not hollow, but solid. The particular directions here given concerning it show, 1. That it was very magnificent, and a great ornament to the place; it had many branches drawn from the main shaft, which had not only their bowls (to put the oil and the kindled wick in) for necessity, but knops and flowers for ornament. 2. That it was very convenient, and admirably contrived both to scatter the light and to keep the tabernacle clean from smoke and snuffs. 3. That it was very significant. The tabernacle had no windows by which to let in the light of the day, all its light was candle-light, which intimates the comparative darkness of that dispensation, while the Sun or righteousness had not as yet risen, nor had the day-star from on high yet visited his church. Yet God left not himself without witness, nor them without instruction; the commandment was a lamp, and the law a light, and the prophets were branches from that lamp, which gave light in their several ages to the Old Testament church. The church is still dark, as the tabernacle was, in comparison with what it will be in heaven; but the word of God is the candlestick, a light shining in a dark place (Pe2 1:19), and a dark place indeed the world would be without it. The Spirit of God, in his various gifts and graces, is compared to the seven lamps which burn before the throne, Rev 4:5. The churches are golden candlesticks, the lights of the world, holding forth the word of life as the candlestick does the light, Phi 2:15, Phi 2:16. Ministers are to light the lamps, and snuff them (Exo 25:37), by opening the scriptures. The treasure of this light is now put into earthen vessels, Co2 4:6, Co2 4:7. The branches of the candlestick spread every way, to denote the diffusing of the light of the gospel into all parts by the Christian ministry, Mat 5:14, Mat 5:15. There is a diversity of gifts, but the same Spirit gives to each to profit withal.
II. There is in the midst of these instructions an express caution given to Moses, to take heed of varying from his model: Make them after the pattern shown thee, Exo 25:40. Nothing was left to his own invention, or the fancy of the workmen, or the people's humour; but the will of God must be religiously observed in every particular. Thus, 1. All God's providences are exactly according to his counsels, and the copy never varies from the original. Infinite Wisdom never changes its measures; whatever is purposed shall undoubtedly be performed. 2. All his ordinances must be administered according to his institutions. Christ's instruction to his disciples (Mat 28:20) is similar to this: Observe all things whatsoever I have commanded you.
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 vv31–36 Three bowls made like unto almonds, with a knop…
Three bowls made like unto almonds, with a knop and a flower in one branch,.... There were three bowls or cups in the form of almond nuts to each branch, which were either to hold oil for the lamps, as before observed, or, as others think, to catch the snuff which fell from them; and there were a "knop", which, according to the signification of the word, was in the form of a pomegranate, and a flower, which the Targum of Jonathan renders a lily; and they are both in Scripture emblems of the saints endowed with the gifts and graces of the Spirit:
and three bowls made like almonds in the other branch; on the other side of the candlestick, opposite to the former:
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so in the six branches that come out of the candlestick; there were the same number of bowls, with a knop and a flower in the rest of the branches, as in those mentioned.
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 v31 This candlestick had many branches drawn from the main…
This candlestick had many branches drawn from the main shaft, which had not only bowls to put the oil and the kindled wick in for necessity, but knops made in the form of a pomegranate and flowers for ornament. The tabernacle had no windows, all its light was candle-light, which notes the comparative darkness of that dispensation, while the sun of righteousness was not as yet risen, nor had the day-star from on high visited his church. Yet God left not himself without witness, nor them without instruction; the commandment was a lamp, and the law a light, and the prophets were branches from that lamp, which gave light in their several ages. The church is still dark, as the tabernacle was, in comparison with what it will be in heaven: but the word of God is the candlestick, a light burning in a dark place.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v31 Verse 31. A candlestick of pure gold] This candlestick…
Verse 31. A candlestick of pure gold] This candlestick or chandelier is generally described as having one shaft or stock, with six branches proceeding from it, adorned at equal distances with six flowers like lilies, with as many bowls and knops placed alternately. On each of the branches there was a lamp, and one on the top of the shaft which occupied the centre; thus there were seven lamps in all, Ex 25:37. These seven lamps were lighted every evening and extinguished every morning.
We are not so certain of the precise form of any instrument or utensil of the tabernacle or temple, as we are of this, the golden table, and the two silver trumpets.
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Titus, after the overthrow of Jerusalem, A.D. 70, had the golden candlestick and the golden table of the shew-bread, the silver trumpets, and the book of the law, taken out of the temple and carried in triumph to Rome; and Vespasian lodged them in the temple which he had consecrated to the goddess of Peace. Some plants also of the balm of Jericho are said to have been carried in the procession. At the foot of Mount Palatine there are the ruins of an arch, on which the triumph of Titus for his conquest of the Jews is represented, and on which the several monuments which were carried in the procession are sculptured, and particularly the golden candlestick, the table of the shew-bread and the two silver trumpets. A correct MODEL of this arch, taken on the spot, now stands before me; and the spoils of the temple, the candlestick, the golden table, and the two trumpets, are represented on the panel on the left hand, in the inside of the arch, in basso-relievo. The candlestick is not so ornamented as it appears in many prints; at the same time it looks much better than it does in the engraving of this arch given by Montfaucon, Antiq. Expliq., vol. iv., pl. 32. It is likely that on the real arch this candlestick is less in size than the original, as it scarcely measures three feet in height. See the Diarium Italicum, p. 129. To see these sacred articles given up by that God who ordered them to be made according to a pattern exhibited by himself, gracing the triumph of a heathen emperor, and at last consecrated to an idol, affords melancholy reflections to a pious mind. But these things had accomplished the end for which they were instituted, and were now of no farther use. The glorious personage typified by all this ancient apparatus, had about seventy years before this made his appearance. The true light was come, and the Holy Spirit poured out from on high; and therefore the golden candlestick, by which they were typified, was given up. The ever-during bread had been sent from heaven; and therefore the golden table, which bore its representative, the shew-bread, was now no longer needful. The joyful sound of the everlasting Gospel was then published in the world; and therefore the silver trumpets that typified this were carried into captivity, and their sound was no more to be heard. Strange providence but unutterable mercy of God! The Jews lost both the sign and the thing signified; and that very people, who destroyed the holy city, carried away the spoils of the temple, and dedicated them to the objects of their idolatry, were the first in the universe to receive the preaching of the Gospel, the light of salvation, and the bread of life! There is a sort of coincidence or association here, which is worthy of the most serious observation. The Jews had these significant emblems to lead them to, and prepare them for, the things signified. They trusted in the former, and rejected the latter! God therefore deprived them of both, and gave up their temple to the spoilers, their land to desolation, and themselves to captivity and to the sword. The heathens then carried away the emblems of their salvation, and God shortly gave unto those heathens that very salvation of which these things were the emblems! Thus because of their unbelief and rebellion, the kingdom of heaven, according to the prediction of our blessed Lord, was taken from the Jews, and given to a nation (the Gentiles) that brought forth the fruits thereof; Mt 21:43. Behold the GOODNESS and SEVERITY of God!
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 v31 Exo 25:31. This candlestick had many branches drawn from…
Exo 25:31. This candlestick had many branches drawn from the main shaft, which had not only bowls to put the oil and the kindled wick in for necessity, but knops made in the form of a pomegranate and flowers for ornament. The tabernacle had no windows, all its light was candle-light, which denotes the comparative darkness of that dispensation, while, the Sun of righteousness was not as yet risen, nor had the Day-star from on high visited his church. Yet God left not himself without witness, nor them without instruction; the commandment was a lamp, and the law a light, and the prophets were branches from that lamp, which gave light in their several ages. The church is still dark, as the tabernacle was, in comparison with what it will be in heaven: but the word of God is the candlestick, a light shining in a dark place.
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 v31 A candlestick of pure gold - (Compare Exo 37:17-24.)…
Exo 25:31
A candlestick of pure gold - (Compare Exo 37:17-24.) A lampstand rather than a candlestick. Its purpose was to support seven oil-lamps. Its height appears to have been about three feet, and its width two feet. The original foot was lost or stolen when the candlestick was taken out of the temple, and the pedestal in the sculpture was added by some Roman artist to set off the trophy.
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His shaft, and his branches, his bowls, his knops, and his flowers - Or, its base, its stem, its flower cups, its knobs, and its lilies.
Exo 25:33
Three bowls made like unto almonds - Three cups of almond flowers. These appear to be the cups in immediate contact with the knobs as shown in the sculpture.
A flower - A lily; and this rendering well agrees with the sculpture.
The candlestick - Here, and in the two following verses, the word appears to denote “the stem,” as the essential part of the candlestick. It would seem from Exo 25:33-35 that the ornamentation of the candlestick consisted of uniform members, each comprising a series of an almond flower, a knob and a lily; that the stem comprised four of these members; that each pair of branches was united to the stem at one of the knobs; and that each branch comprised three members. In comparing the description in the text with the sculptured figure, allowance must be made for some deviation in the sculptor’s copy.
Exo 25:37
Seven lamps - These lamps were probably like those used by the Egyptian and other nations, shallow covered vessels more or less of an oval form, with a mouth at one end from which the wick protruded. The candlestick was placed on the south side of the holy place Exo 26:35, with the line of lamps parallel with the wall, or, according to Josephus, somewhat obliquely. If the wick-mouths of the lamps were turned outwards, they would give light over against the candlestick; that is, toward the north side (see Num 8:2).
Light was of necessity required in the tabernacle, and wherever light is used in ceremonial observance, it may of course be taken in a general way as a figure of the Light of Truth; but in the sanctuary of the covenanted people, it must plainly have been understood as expressly significant that the number of the lamps (seven) agreed with the number of the covenant. The covenant of Yahweh was essentially a covenant of light.
They shall light - See the margin and the note at Lev 1:9.
Exo 25:38
The tongs - Used to trim and adjust the wicks. (Compare Isa 6:6.)
The snuff-dishes - These were shallow vessels used to receive the burnt fragments of wick removed by the tongs. The same Hebrew word is translated, in accordance with its connection, “fire pans,” Exo 27:3; Exo 38:3; and “censers,” Num 4:14; Num 16:6.
Exo 25:39
A talent of pure gold - about 94 lbs.
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 vv31, 33 A candlestick. This candlestick, with its seven lamps, which…
A candlestick. This candlestick, with its seven lamps, which ws always to give light in the house of God, was a figure of the light of the Holy Ghost, and his seven-fold grace, in the sanctuary of the church of Christ. (Challoner) --- It contained a talent of gold, or above 113 lb.; worth £5475 sterling, including the snuffers, &c., (ver. 39,) and had seven branches, adorned alternately with cups, bowls, or knobs, and lilies; (Haydock) or with cups, pomegranates, and lilies. All was of massive gold, moksse. --- Bowls, sphærulas, globes, apples, &c. (Calmet) --- Thou shalt make. The Hebrew thiasse, has evidently the letter i redundant, and rejected by the best manuscripts. (Kennicott, Dis. i.) (Houbigant)
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 vv31, 33 candlestick--literally, "a lamp bearer." It was so constructed as…
candlestick--literally, "a lamp bearer." It was so constructed as to be capable of being taken to pieces for facility in removal. The shaft or stock rested on a pedestal. It had seven branches, shaped like reeds or canes--three on each side, with one in the center--and worked out into knobs, flowers, and bowls, placed alternately [Exo 25:32-36]. The figure represented on the arch of Titus gives the best idea of this candlestick.
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 vv31–36 THE GOLDEN CANDLESTICK, Exo_25:31-40.
THE GOLDEN CANDLESTICK, Exo_25:31-40.
31. A candlestick — This is to be thought of as an elaborately constructed lampstand, furnishing places for seven lamps, (Exo_25:37.) Like the cherubim it consisted of beaten work, (comp. Exo_25:18,) that is, elaborately wrought by some hand process.
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Shaft — Rather, the base, or pedestal.
Branches — Rather, the main stem or shaft, rising up from the pedestal,
Bowls — These appear to have been the flower-shaped cups into which the spherical knops, next mentioned, were set, and both the cups and the knops were further connected with flowers, or blossoms, all together serving the purpose of ornamentation. All these were to be wrought out of one and the same piece, so as to form a complete whole.
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 vv31, 33, 34, 35 31. candlestick] Lampstand would be a more accurate rendering;…
31. candlestick] Lampstand would be a more accurate rendering; but no doubt ‘candlestick’ (though the expression involves an anachronism) is generally understood here in the same sense.
its base] Heb. its thigh (or loins), which seems to include rather more than the ‘base,’ viz. the part of the central stem below the lowest pair of branches, as well as the actual base, probably some kind of tripod, into which it must ultimately have expanded.
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The Golden Lampstand, as reconstructed by Prof. A. R. S. Kennedy.
From Hastings’ Dictionary of the Bible, iv. (1902), p. 663.
shaft] lit. reed.
its cups, (namely,) its knops, and its flowers] As v. 33 shews, the ‘cup is the whole opened flower, its component parts being the ‘knop’ and the ‘flower,’ or, in technical language, the calyx and the corolla, i.e. (roughly) the outer and inner leaves of the entire flower. ‘Knop’ is an old word meaning knob, or bud.
of one piece with it] See on v. 19.
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 vv31, 33, 34 (31) Of beaten work.—Like the cherubim. (See Note on…
(31) Of beaten work.—Like the cherubim. (See Note on Exo_25:18.)
His bowls, his knops, and his flowers.—Rather, its cups, its pomegranates, and its blossoms. The “cups” are afterwards said to be “like almonds” (Exo_25:33), i.e., almond blossoms.
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Shall be of the same—i.e., “of one piece with the stem and branches;” not separate ornaments put together.
THE GOLDEN CANDLESTICK.
(31-39) The golden candlestick, like the table of shewbread, was represented on the Arch of Titus, and the careful copy made under the direction of Reland in 1710, and published in his work, De Spoliis Templi, gives probably the best idea that can be formed of it. It was composed of a straight stem, rising perpendicularly from a base, and having on either side of it three curved arms or branches, all of them in the same plane, and all rising to the same level. The stem and arms were ornamented with representations of almond flowers, pomegranates, and lily blossoms, repeated as there was room for them, the top ornament being in every case a lily blossom, which held a hemispherical lamp. The form and ornamentation of the base are unknown, since the representation of the base upon the Arch of Titus is manifestly from some Roman work which had superseded the original pedestal. The special object of the candlestick seems to have been to give light by night. Its lamps were to be lighted at even (Exo_30:8) by the High Priest, and were to burn from evening to morning (Exo_27:21), when they were to be “dressed,” or trimmed (Exo_30:7), and “extinguished” (Kalisch, Comment, on Exodus, p. 370). The Holy Place had sufficient light during the day from the entrance, where the curtain would let the light through, if indeed it were not also partially looped up.
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 v31 THE GOLDEN CANDLESTICK (vers. 31-40). Though the holy of…
THE GOLDEN CANDLESTICK (vers. 31-40). Though the holy of holies was always dark, unless when lighted by. the glory of God, (Exo_40:34, Exo_40:35) the holy place, in which many of the priests" functions were to be performed, was to be always kept light. In the day-time sufficient light entered from the porch in front; but, as evening drew on, some artificial illumination was required. In connection with this object, the golden candlestick, or rather lamp-stand, was designed, which, together with its appurtenances, is described in the remainder of the chapter.
A candlestick. The golden candlestick is figured upon the Arch of Titus, and appears by that representation to have consisted of an upright shaft, from which three curved branches were carried out on either side, all of them in the same plane. It stands there on an octagonal pedestal, in two stages, ornamented with figures of birds and sea-monsters. This pedestal is, however, clearly Roman work, and no part of the original. Of beaten work. Not cast, but fashioned by the hand, like the cherubim (ver. 18). His shaft. Rather, "its base" (literally "flank"). His branches. Our version follows the Septuagint; but the Hebrew noun is in the singular number, and seems to designate the upright stem, or shaft. The "branches are not mentioned till ver. 32, where the same noun is used in the plural. His bowls, his knops, and his flowers. Rather, "its cups, its pomegranates, and its lilies." The "cups" are afterwards likened to almond flowers (ver. 33); they formed the first ornament on each branch; above them was a representation of the pomegranate fruit; above this a lily blossom. The lily-blossoms supported the lamps, which were separate (ver. 37). The remainder were of one piece with the candlestick.
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Vers. 31-40. The symbolism of the candlestick.
The light which illuminated the darkness of the tabernacle can represent nothing but the Holy Spirit of God, which illuminates the dark places of the earth and the recesses of the heart of man. That the light was sevenfold is closely analogous to the representation of the Holy Spirit in the Revelation of St. John, where there are said to be "seven lamps of fire burning before the throne, which are the seven Spirits of God". (Rev_4:5) It is generally allowed that these "seven spirits" represent the one indivisible but sevenfold Spirit, who imparts of his sevenfold gifts to men. Seven is, in fact, one of the numbers which express perfection and completeness; and a sevenfold light is merely a light which is full and ample, which irradiates sufficiently all that it is designed to throw light upon. The light from the golden candlestick especially irradiated the opposite wall of the tabernacle where the table of shew-bread was set, showing how the offerings of the natural man require to be steeped in the radiance of the Spirit of God in order to be an acceptable gift to the Almighty. We may see
I IN THE PURE GOLD OF THE CANDLESTICK THE SPOTLESS PERFECTION OF HIM, WHOSE EMBLEM IS THE INNOCENT DOVE WHO IS "THE SPIRIT OF PURITY." The pure light of the refined olive oil, and the pure gold of the candlestick were in harmony.
Both indicated alike the Spirit"s awful holiness. Both taught the presence of One, who was "of purer eyes then to behold iniquity.
II IN THE SIMPLE YET BEAUTIFUL ORNAMENTATION OF ALMOND BUDS, AND POMEGRANATES, AND LILIES, WE MAY SEE THE DELIGHT OF THE SPIRIT IN ALL THINGS LOVELY, SWEET, AND INNOCENT. The Spirit of God, which, when the earth was first made, "brooded upon the face of the waters", (Gen_1:2) still tenderly watches over creation, and rejoices in the loveliness spread over it by his own influences. Flowers and fruits are among the most beautiful of created things, and well befit the interior of the sanctuary where God"s presence is manifested, whether cunningly carved in stone, or fashioned in metal-work, or, best of all, in their own simple natural freshness.
III IN THE SOFT RADIANCE SHED AROUND BY THE CANDLESTICK, WE MUST SEE THE ILLUMINATING POWER OF THE SPIRIT, WHICH GIVES LIGHT TO THE WORLD. Spiritual gifts, however diverse, are his gifts. "To one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another gifts of healing; to another faith; to another prophecy; to another miracles; to another tongues; to another the interpretation of tongues; but all these worketh that one and the self-same Spirit, dividing to every man severally as he will". (1Co_12:8-11) It is he who "doth our souls inspire, and lighten with celestial fire." It is he from whom all wisdom and knowledge, and spiritual illumination are derived. He informs the conscience, guides the reason, quickens the spiritual insight, gives us discernment between good and evil. Christ is "the light of the world," but Christ diffuses his light by his Spirit. Man"s contact is closest with the Third Person of the Trinity, who communicates to the soul every good and perfect gift which has come down to it from the Father of lights. Illumination is especially his gift; and it is therefore that light and fire are made the especial symbols of his presence. (Mat_3:11; Act_2:3; Rev_4:5)
IV IN THE SEVENFOLD LIGHT OF THE SEVEN LAMPS WE MAY SEE THE FULNESS AND COMPLETENESS OF THE ILLUMINATION WHICH THE SPIRIT VOUCHSAFES TO MAN. Fulness and completeness in respect to man"s needs not absolute completeness or fulness; for "Now, we see through a glass darkly," "we know in part only not as we are known." But "his grace is sufficient for us." We know all that we need to know we see all that we need to see. Full light" and true knowledge" are for another sphere; but still, even here, we are privileged to see and know as much as would be of advantage to us. Inspired messengers have declared to us what they have felt justified in calling "the whole counsel of God". (Act_20:27) We are familiarly acquainted with mysteries, which the very "angels desire to look into". (1Pe_1:12)
V IN THE PROVISION OF TONGS AND SNUFF-DISHES WE MAY SEE THAT THE CO-OPERATION OF MAN IS REQUIRED, IF THE BRIGHTNESS OF THE SPIRITUAL LIGHT VOUCHSAFED TO HIM IS TO REMAIN UNDIMMED. The lamps of the golden candlestick had to be "dressed" each morning. Perpetual vigilance is necessary. Phrases once instinct with power lose their force; and new phrases, adapted to each new generation, have to be coined and circulated. The translation of the word of God in each country has from time to time to be revised, or an accretion of usage will dim the light of the pure word, and overshadow it with traditional glosses. Teachers must be watchful, that they do not suffer the light of their teaching to grow dim; hearers must Be watchful, that they do not by their obstinacy refuse to give the light passage into their souls.
HOMILIES BY D. YOUNG Chap. Exo_27:21 Exo_30:8; Lev_24:3, etc.) and burnt till morning, when the High Priest extinguished them and "dressed" them. (Exo_30:7) That they may give light over against it. The candlestick was placed on the southern side of the holy place, parallel to the wall, the seven lamps forming a row. The light was consequently shed strongly on the opposite, or northern wall, where the table of show-bread stood.
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 v31 A candlestick of pure gold.
Exo_25:31-37
A candlestick of pure gold.
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The golden candlestick
I. This light shines because it is light, without effort, spontaneously. If the lamp is kindled it will shine; and so this emblem has its beautiful felicity in that it points, as the highest definition of all Christian men, to the effortless, spontaneous irradiation and streaming out from themselves of the fire that lies within them. Like a light in an alabaster vase, that shines through its transparency and reveals the lovely veining of the stone, so the grace of God in a mans heart will shine through him, turning even the opacity of his earthly nature into a medium for veiling perhaps, but also in another aspect for making visible the light that is in him.
II. The light was derived light; and it was fed. We have a priest who walks in His temple and trims the lamps. The condition of the light is keeping close to Christ, and it is because there is such a gap between you and Him that there is so little brightness in you. The candlestick was really a lamp fed by oil; that symbol, as Zechariah tells us, stands for the Divine influence of Gods quickening Spirit.
III. The light was clustered light. The seven-branched candlestick represented the rigid, formal unity of the Jewish Church. In the New Testament we have the seven candlesticks diverse, but made one because Jesus Christ is in the midst of them. In this slight diversity of emblem we get the whole difference between the hard external unity of the ancient Jewish polity and the free variety in unity and diversity of the Christian Church, with its individual development as well as with its binding association. (A. Maclaren, D. D.)
The candlestick
Look at the text as typical of Christ and His Church.
I. Perfection of light. He was the true Light, etc. (Joh_1:9). He came to shed light on every important subject; to let us know--
1. What God is, in the face of Jesus Christ. To let us know--
2. What man is--in his sin, his spiritual relations, his wants, his destiny, etc. To let us know--
3. The future--to bring to light life and immortality.
II. Perfection of union. Branches united to one stem, and both of same material. (The Study.)
The candlestick
It was composed of a main shaft, with its connecting branches.
1. If these branches represent the Church of Christ, the central shaft may well be regarded as representing Christ Himself. From Christ the Church springs, and by Him it is supported, as the outspreading arms of the candlestick are by its central shaft. The Church is united to Him, and sustained by Him.
2. Notice next the branches of the candlestick. These sprang from the central shaft, and were of the same material with each other, and with it. So it is with Christ and His people. He who sanctifieth, and they who are sanctified are all of one.
3. Notice next the ornaments upon the candlestick.
(1) There were bowls like almonds wrought upon it. In these the branches terminated, forming appropriate receptacles for the lamps of the candlestick. The almond, being the first tree to bud in the spring, was a fit type of Him who is the First-born from the dead.
(2) The next ornament was the knops. These may have been swelling buds, from which the branches of the candlestick sprang, expressing the idea that these spreading arms owed both their existence and fruitfulness to the parent stem.
(3) The other ornaments were the flowers. Natural emblems of beauty, representing spiritual loveliness of Christs people.
Lessons:
1. The necessity of a Divine revelation. Without the light of the candlestick, darkness, the most profound, must have filled the Tabernacle. And just such would have been our condition, spiritually considered, without the light of Divine revelation. Reason, the natural sun in the mental world, can shed no light upon the souls concerns. There is no window in the soul through which the light of this natural luminary can shine. The priest in the sanctuary could only see his way and discharge his duties by the help of light from the candlestick, and this was light from heaven, a Divine revelation. And it is only by the aid of such a revelation that we can see our way in reference to spiritual things.
2. The benefits of such a revelation. We perceive this the moment we look around us, in the holy place, and observe what the light of the candlestick discloses to our view. See, over against it stands the golden table with its shewbread. The candlestick, with its heavenly light, enabled the priest, as he entered the holy place, to see where to find this bread. He could not have seen it without this light. And so it is only the light of Divine revelation which reveals Christ, the heavenly bread, to souls that are hungering and perishing for the want of it.
3. The perfection of this revelation. Seven lamps. (R. Newton, D. D.)
The golden candlestick
The candlestick of the Tabernacle was to burn continually in the holy place (Lev_24:2); continually let us question ourselves with respect to our attainments, state, and prospects. In individuality of character let each one ask--
1. Have I seriously and deliberately sought the illumination of my understanding in the things of God from above? I read, If thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord and find the knowledge of God (Pro_2:3-5). Do I thus cry and lift up my voice in supplication for heavenly wisdom? And is Gods Law really better to me than thousands of gold or silver? The blessing is annexed to the precept; can I expect the one without a compliance with the other?
2. Am I walking in the light and comfort of the Holy Ghost? As both a Teacher and a Comforter is the Spirit given. Does He lead me in the way everlasting (Psa_139:24), and cheer me with tokens of good (Psa_86:17)?
3. Do I realize the constant inspection of the Son of Man amidst the congregations of His people? He walks among the golden candlesticks. Is the preacher free from all unbecoming fear of his fellow-mortals on the one hand, and is there no lurking latent aiming after worldly popularity on the other? Does the hearer listen as for life, cultivating a child-like spirit before the Lord, and cherishing no needless or refined fastidiousness about voice or manner in the teacher? (W. Mudge.)
Of the golden candlestick
The pure gold signified how excellent the Word of God is: More to be desired are they than gold, yea, than much fine gold (Psa_19:10). We are not curiously here to seek the difference of the knops, branches, and flowers, but only to rest in the general--that the candlestick signified the Word. The candlestick had seven branches; it signified the divers gifts bestowed upon His Church by the Word, and John alludeth to the seven branches of this candlestick: And in the midst of the seven candlesticks one like the Son of Man clothed with a garment (Rev_1:13). This was but typus arbitrarius, or an allusion; for the golden candlestick was not made to be a type of the seven Churches of Asia, but it is only an allusion to it. So the fruit of the righteous is a tree of life (Pro_11:30), here is an allusion only, that it is like to the tree of life. The oil which was in this candlestick was pure oil. Command the children of Israel that they bring unto thee pure oil olive, beaten for the light, to cause the lamps to burn continually (Lev_24:2). This pure oil is called golden oil, or gold for the purity of it, because the oil was bright, clear, and glistering, like gold (Zec_4:12). So Gold cometh out of the north (Job_37:22);that is, fair and clear weather. It was beaten oil, to signify with what pain and travail the Word is prepared, and with patience preached and made to shine in His Church. The Lord commanded to make snuffers of pure gold for the snuffing of the lamps, and snuff-dishes to receive the snuff. He would have the snuff taken from the light, to signify that He would have the Word kept in sincerity and purity; and He would have the snuffers of gold, to teach them to be blameless and holy who are censurers and correctors of others; and He would have the snuff-dishes of gold, to teach them that the covering of the offences of their brethren was a most excellent thing. Lastly, in what manner the priests dressed the lamps. When the lamp was out he lighted it, and when it was not out he dressed it. When the middlemost lamp was out he lighted it from the altar; but the rest of the lamps every one he lighted from the lamp that was next; and he lighted one after another, to signify that one Scripture giveth light to another; and they say in the Talmud that the cleansing of the innermost altar was before the trimming of the five lamps; and the trimming of the five lamps before the blood of the daily sacrifice; and the blood of the daily sacrifice before the trimming of the two lamps; and the trimming of the two lamps before the burning of incense. That the priests should order and trim the lamps signifieth how Christ and His ministers should continually look unto the purity of doctrine and preaching of the light of the gospel from evening to morning in the dark place of this world, until the day dawn, and the day star arise in our hearts (Rev_1:13; 2Pe_1:19). (John Weemes.)
The candlestick a type of Christ
I. It was the only thing that held the light which enlightened the sanctuary! From Christ all the light of grace comes for the benefit of His Church.
II. It had seven lamps (verse 37), to signify that perfection of light that is in Christ.
III. It was placed in the sanctuary. So is Christ as a glorious light placed in His Church.
IV. It had an upright stem, which bore the many branches issuing from it.
V. The branches were adorned with bowls, knobs, flowers, etc. So are Christs ministers adorned with many graces.
VI. Aaron dressed those lamps and renewed their oil daily. So our High Priest is the only enlightener of His faithful ministers.
VII. The candlestick had snuffers and snuff-dishes of pure gold; which might figure forth the good and godly discipline of the Church whereby evil persons who hinder its glory are taken away. (B. Keach.)
The golden chandelier
This consisted of a main shaft with three branches diverging from it on each side. It was made wholly of gold. If hollow, it could hardly have been beaten into shape with the hammer, but must have been cast, perhaps in separate pieces, and afterwards soldered together. The weight of it, including the lamps and a few small utensils used in trimming them, was a Hebrew talent, or about one hundred and thirteen pounds troy; which in gold coin would be equivalent to £5,500. There was a threefold ornamentation in the chandelier, repeated four times in the main shaft, and thrice in each of the branches, described as a bowl, a knob, and a flower, and by some supposed to represent the cup-shaped calyx, the round fruit, and the open blossom of an almond tree. The word translated flower signifies, however, a stem; and the order in which the triad is arranged indicates that the first was the flower, the second the fruit, and the third the stem. The three pairs of branches came out of the main stem at the three places of junction between its four sections of calyx, fruit, and stem. On the upper extremities of the chandelier were seven eye-shaped, or almond-shaped lamps; the wick of the middle lamp projecting from its west end, and the wicks of the others from the end of the lamp nearest to the main shaft. These lamps were not fastened to the chandelier, but so placed upon it that the priest could remove them when he came in the morning to extinguish and trim them, and in the evening to light them for the night. But, though not fastened to the stand as a part of it, they had each its appointed place in the row, and never exchanged places. It seems so natural that the row of lamps should have been parallel with the south wall of the Tabernacle, near which it stood, that almost all writers have passed over the testimony of Josephus to the contrary; who is careful to state that the lamps looked to the east and to the south, the candlestick being placed obliquely. (E. E. Atwater.)
Significance of the lamp-stand
The light emitted by the lamps may have been sometimes useful to the priests in their ministrations; but their aggregation on one stand, and the significant seven by which the number of them is determined, indicate that they were placed here to assist in the representation of religious thought. Their position with reference to the table suggests the possibility that the light was, in its symbolism, the complement of the shewbread. With this hint in mind, we ask, What is it of which light is the natural emblem? Sometimes it is used for knowledge, and especially for the knowledge of God and His relations to man. Knowledge is light; and to impart knowledge is to enlighten. But the import of light in Scripture extends beyond the sphere of the intellect into that of the conscience, covering the domain of duty as well as of verity. The children of light are those who obey, as well as perceive, the reality of the invisible and eternal. Hence those who are the light of the world not only impart knowledge to the ignorant, but reproof to the erring. In short, light in Hebrew symbolism, includes holiness, as well as knowledge. The offering of light which the covenant people brought as an accompaniment to the fruit of their life-work was the symbol of sanctified character. The two symbols are mutually complementary. The prayers and the alms of a good man come up as a memorial before God; and his example, by holding forth the word of life, diffuses an assimilating influence. But this light of holiness man is as unable to produce of himself as is a lamp to shine without oil, and oil is the symbol of the Holy Spirit; so that the oblation of light which the covenant people presented to Jehovah in the Tabernacle contained in itself a declaration that they were sanctified by the indwelling Spirit of God. The same idea was again brought to view in the number of the lamps; seven representing a transaction between God and man, and therefore in Mosaism standing for the covenant itself. The illumination was effected by the co-operation of the infinite and the finite; and the lamps were seven because that is the sum of the numerical signatures of the two parties united in producing the light. The lamp-stand served not merely to bear the lamps, but to assist in the symbolism. It represents the covenant people, the organized community, who by the example of their obedience shine for the illumination of the world. The seven branches indicate that it is not a merely human institution, but that God is in the midst of it. (E. E. Atwater.)
The light of Christ
A friend told me that the electric light was so much under control that a gentleman had it in his scarf-pin at a meeting to discuss the utility of the new light. When he stepped on to the platform, the gas was lowered; he then touched two little springs placed on each side of his body, and the brilliant light shone out under his chin, giving light to all around. In a similarly brilliant manner the light of Christ should radiate from every part of living Christians; their eyes should shine with it, their tongues sparkle with it, their hands should be gentle, and their feet should be swift to let others know about Jesus, the Light of the world.
Increasing luminousness the duty of Christs Church
It should grow as rapidly in this grace as it does in any other. The world has advanced in nothing, perhaps, more marvellously than in the betterment of its light-producing contrivances. The improvement made during the last century is very marked. Mankinds lamp one hundred years ago smoked almost as much as it shone. Its wick, being round and bulky, brought up more oil than could be consumed. The first change was to a flat thin wick. This gave a wider surface for the air to act upon. Those particles of carbon which had previously passed off as soot were changed from smoke to flame. The lamp became still more brilliant when the Argand burner was invented. This is cylindrical and hollow. Through its centre rushes a current of air. The flame is thus both enlarged and intensified. The chimney, afterwards added, caused a stronger draught and a fiercer combustion. Mr. Gurney went a step further when he arranged to substitute a current of pure oxygen for common air. The light produced resembled sunshine, and when introduced to the House of Commons, superseding the two hundred and forty wax candles previously used, rendered it unprecedently bright. Then came coal-gas, and now, last of all, has blazed upon us the electric light, which is veritable lightning. (J. Brekenridge.)
A blended radiance
The seven-branched candlestick of the ancient Tabernacle and Temple represented the rigid, formal unity of the Jewish Church. We go to the New Testament, and instead of one hard, external unity, represented by that upright stem, and its three arms on each side, we have the seven candlesticks, diverse, but made one because Jesus Christ is in the midst of them. And in that slight diversity of emblem we get the whole difference between the hard, external unity of the ancient Jewish polity and the free variety in unity and diversity of the Christian Church, with its individual development as well as with its binding association. But for all that, the Church is one light. The rings of light in our gas-stands are pierced with a great number of little holes round each circle, but when you light each tiny jet they all run into one. So the highest form of Christian witness is not when a man starts off from his brethren and sets himself alone in a corner, but when he is content to blend his radiance with his brethrens radiance, and not to mind about his own prominence so long as he contributes to the general light of all. (A. Maclaren, D. D.)
The golden candlestick
Christ and the Church are both seen here. The base and stock, or main pillar, represent Christ. The branches represent the Church of Christ. Jesus was bruised, and His people are bruised. Christ was made perfect through suffering (Heb_2:10). And the people of God have to be bruised (Php_3:10). It was the duty of the high priest to trim the lamps twice every day, when he came with his golden snuffers and removed any dead material which hindered the light from shining. So Christ, our High Priest, walks among His golden candlesticks, and He has often to apply the snuffers, and to cut off something which hinders the lamp from sending forth its light as it did in times past. When the high priest came with his snuffers he brought the oil-vessel at the same time; so when Christ removes a something which we love, but which hinders us from giving forth that light which ought to shine out from us, He gives us more of the oil of the Holy Spirits power and grace, so that our afflictions may really make us brighter and better Christians. We read about snuffers and snuff-dishes in connection with the candlestick, but not a word is said about an extinguisher. No extinguisher was needed, because the light was never to go out. Our High Priest never comes to us to put out our light; He would have it burn on all the time we remain in the wilderness. Let the Christian remember this, and never mistake the snuffers for the extinguisher. As the candlestick faced the table of shewbread, and so enabled the priests to find their food, it may represent the light of the Holy Ghost which shines on Christ, the true bread. The table is prepared, the food is there, but without the light of the Spirit we shall never find it. We should thank God as much for the Spirit as for the Son, for one will be of no use to us without the other. (G. Rodgers.)
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 v31 MAIN HOMILETICS OF THE PARAGRAPH.—Exo_25:31-40
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_25:31-40
THE CANDLESTICK
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Christ is the “light of the world,” and His Church is the lamp-holder, the light-bearer. What does the candlestick teach in respect to the Christian Church?
I. The necessity of purity, if the Church is to diffuse the knowledge of Christ.
1. “The candlestick must be of pure gold,” Exo_25:31. Again, Exo_25:36, an impure Church cannot keep the light, and diffuse the light (Rev_2:5). Here the Ephesian Church is warned that if they do not repent and amend, the light that is in them shall become darkness. An impure ministry cannot shed this light long. And, personally, if we are to be evangelists we must be pure.
2. The Church must be really pure. “Of beaten work shall the candlestick be made,” Exo_25:31. It was to be solid, not hollow. The goodness of the Church, the minister, &c., must not be formal and ceremonial, but real and heart-felt.
3. And the lowest workers and instruments for Christ must be holy. Tongs and snuff dishes must be of pure gold. We are taught—
II. The grand mission of the Church of Christ. It is a candlestick—its great mission is to diffuse light. We see sometimes all pains taken with the candlestick—in its ornamentation, &c.,—and it is forgotten that the end of a candlestick is to give light. A church is grand architecturally, but what of that if it is not a light-giving centre? A ministry is eloquent, but what of that if it does not shed the clearer light which leads us to the Lamb? Exo_25:37. We are reminded—
III. That the Church must declare the whole counsel of God as made known in Jesus Christ. The candlestick was seven-branched, Exo_25:32. There is completeness and fulness of light in Christ, and the Church must seek to set forth fully the manifold light of the Gospel. On matters of belief and matters of duty, our relations to God and man, body and soul, this world and the next. Let nothing deter us from making known the whole counsel of God.
We are reminded—
IV. Of the beautiful fruits which will spring forth under the shining of Christian truth, Exo_25:33-35. Flowers and pomegranates. Beautiful flowers and sweet fruits are the creations of the light. Thus, if the Church is faithful, the wilderness around her shall bloom. We are reminded—
V. Of the constant vigilance which the Church must exercise to keep the truth undimmed. In Exo_25:38 we read of tongs and snuff-dishes. Let us watch, and carefully remove whatever would dim the shining of the light of Christ. Discipline in the Church; discipline in ourselves.
SUGGESTIVE COMMENTS ON THE VERSES
Exo_25:31-40. The candlestick of pure gold comes next in order, for God’s priests need light as well as food; and they have both the one and the other in Christ. In this candlestick there is no mention of anything but pure gold. “All of it shall be one beaten work of pure gold.” “The seven lamps” which “gave light over against the candlestick,” express the perfection of the light and energy of the Spirit, founded upon and connected with the, perfect efficacy of the work of Christ. The work of the Holy Ghost can never be separated from the work of Christ.
—C. H. M.
Moreover, it is not a partial statement even of Divine truth that will suffice for the edification of the Church or of the nation. Not one or more of the seven lamps of the seven-branched candlestick must burn apart from others: all must burn together, and send their commingled blaze in combined and united radiancy around her holy place. A mutilated Bible, or a book of garbled extracts in the place of the Bible, ought to be the wonder and the grief of Christendom.—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.
Candlestick! Exo_25:31.
1. Macduff says that this unquestionably denotes the Church of Christ, just as do the golden candlesticks in Revelation
2. There, we are taken back to the sacred furniture—to the one candlestick with its branches or lamps. We are also reminded of the similar beautiful and suggestive vision of the prophet Zechariah, when he saw the candlestick all of gold, with its seven lamps, fed from the upper reservoir of holy olive oil, in Exo_4:2. The priest attending to its lamps symbolises Jesus, the great High Priest. In Revelation
3. He is represented as moving in their midst, their common bond of union. It is no longer one planet, but a system, of which He is the glorious sun and centre. The light of the world is Christ. No candlestick, no Church shines of itself; from Him its light emanates.
“Come nearer, Sun of Righteousness! that we,
Whose swift short hours of day so swiftly run,
So overflowed with love and light, may be
So lost in glory of the nearing Sun,
That not our light, but Thine, the world may see,
New praise to Thee through our poor lives be won.”
—Havergal.
Candlestick-Branches! Exo_25:32.
(1.) Elliot says that the seven branches were removable from the central chandelier; perhaps to typify how, under the Gospel Dispensation, the Church would lose the form of visible unity that it had possessed under the Jewish, and be scattered in its different branches over the world.
(2.) Law, on the other hand, says that Christ is the seven-lamped candlestick, and that the holy place wherein it shone, symbolises that heavenly home in which Christ is the full light. “The Lamb is the light thereof” (Rev_21:23). The branches shine as clustered trees of fruit and flowers, to indicate the exquisite loveliness and surpassing fruitfulness of Christ.
(3.) Trench says that the Jewish tabernacle lamp was symbolic of the Church of God in its relation to the kingdom and economy of Israel. That ancient Church for ages stood alone in the earth as the Divine “lightgiver.” But no sooner did the Jewish Dispensation cease, than the tabernacle lamp-branches were separated into lamps, to signify the essential unity, though external diversity of the Church.
“And so the Church of Jesus Christ,
The blessed Banyan of our God,
Fast rooted upon Zion’s mount,
Has sent its sheltering arms abroad;
And every branch that from it springs,
In sacred beauty spreading wide
As low it bends to bless the earth,
Still plants another by its side.”
—Anon.
Candlestick-Beam! Exo_25:37.
(1.) The sevenfold branches support sevenfold lamps. Each summit is a coronet of fire. Little would be the profit of the costly frame unless light sparkled from it. But its special purpose is to burn—to lighten the darkness that otherwise would shroud the holy place of the Church. And the mystic number, as well as the constant blaze, speak to the Church that her “light should ever shine a perfect light.”
(2.) The ancient insignia of the Waldensian Church was a candlestick, with a light shedding its rays across the surrounding darkness, and encircled with seven stars and the motto, “Lux lucet in tenebris. As the light of Christ shines in the darkness of the Church, so the Church thus enlightened shines in the darkness of the world. “Ye are the light of the world.”
(3.) Every believer shines in a world lying in darkness; therefore he should guard and tend his light, not only to lead himself, but all whom he can influence from the outer darkness of the world to the marvellous light of heaven. “If the light in thee be darkness, how great is that darkness!” It is a total eclipse within and without—a blackness of darkness for ever.
“He that hides a dark soul, and foul thoughts,
Benighted walks under the mid-day sun)
Himself is his own dungeon.”
—Milton.
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 v31
Exodus
THE GOLDEN LAMPSTAND
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Exo 25:31.
If we could have followed the Jewish priest as he passed in his daily ministrations into the Inner Court, we should have seen that he first piled the incense on the altar which stood in its centre, and then turned to trim the lamps of the golden candlestick which flanked it on one side. Of course it was not a candlestick, as our versions misleadingly render the word. That was an article of furniture unknown in those days. It was a lampstand; from a central upright stem branched off on either side three arms decorated with what the Book calls ‘beaten work,’ and what we in modern jewellers’ technicality call répoussé work, each of which bore on its top, like a flower on its stalk, a shallow cup filled with oil, in which a wick floated. There were thus seven lamps in all, including that on the central stem. The material was costly, the work adorning it was artistic, the oil with which it was fed was carefully prepared, the number of its lamps expressed perfection, it was daily trimmed by the priest, and there, all through the night, it burned, the one spot of light in a dark desert.
Now, this Inner Court of the Tabernacle or Temple was intended, with its furniture, to be symbolical of the life of Israel, the priestly nation. The Altar of Incense, which was the main article of ecclesiastical equipment there, and stood in the central place, represented the life of Israel in its Godward aspect, as being a life of continual devotion. The Candlestick on the one hand, and the Table of Shew-bread on the other, were likewise symbolical of other aspects of that same life. I have to deal now with the meaning and lessons of this golden lampstand, and it teaches us-
I. The office manwards of the Church and of the individual Christian.
Let me just for a moment recall the various instances in which this symbol reappears in Scripture. We have, in the vision of the prophet who sustained and animated the spirits of Israel in their Restoration, the repetition of the emblem, in the great golden candlestick which Zechariah saw, fed by two ‘olive trees,’ one on either side of it; and in the last book of Scripture we have that most significant and lovely variation of it, the reappearance, not of the one golden candlestick or lampstand, but of seven. The formal unity is at an end, but the seven constitute a better, more vital unity, because Christ is in the midst. We may learn the lesson that the Christian conception of the oneness of the Church towers above the Jewish conception of the oneness of Israel by all the difference that there is between a mere mechanical, external unity, and a vital oneness-because all are partakers of the one Christ. I may recall, also, how our Lord, in that great programme of the Kingdom which Matthew has gathered together in what we call ‘the Sermon on the Mount,’ immediately after the Beatitudes, goes on to speak of the office of His people under the two metaphors of ‘the salt of the earth’ and ‘the light of the world,’ and immediately connects with the latter of the two a reference to a lamp lit and set upon its stand; and clinches the whole by the exhortation, ‘Let your light so shine before men that they may see your good works, and glorify your Father which is in Heaven.’
A remarkable and beautiful variation of that exhortation is found in one of the Apostolic writings when Paul, instead of saying, ‘Ye are the light of the world,’ says, ‘Shine as lights in the world,’ and so gives us the individual, as well as the collective and ecclesiastical, aspect of these great functions. That is a hint that is very much needed. Christian people are quite willing to admit that the Church, the abstraction, the generalisation, is ‘the light of the world.’ But they are wofully apt to slip their own necks out from under the yoke of the obligation, and to forget that the collective light is only the product of the millions of individual lights rushing together-just as in some gas-lights you have a whole series of minute punctures, each of which gives out its own little jet of radiance, and all run together into one brilliant circle. So do not let us escape the personal pressure of this office, or lay it all on the broad shoulders of that generalised abstraction ‘the Church.’ But, since the collective light is but the product of the individual small shinings, let us take the two lessons: first, contribute our part to the general lustre; second, be content with having our part lost in the general light.
But now let me turn for a little while to the more specific meaning of this symbol. The life which, by the central position of the Altar of Incense, was symbolised as being centrally, essentially in its depths and primarily, a life of habitual devotion and communion with God, in its manward aspect is a life that shines ‘to give the light of the knowledge of the glory of God in the face of Jesus Christ.’ That is the solemn obligation, the ideal function, of the Christian Church and of each individual who professes to belong to it. Now, if you recur to our Lord’s own application of this metaphor, to which I have already referred, you will see that the first and foremost way by which Christian communities and individuals discharge this function is by conduct. ‘Let your light so shine before men’-that they may hear your eloquent proclamation of the Gospel? No! ‘Let your light so shine before men’-that you may convince the gainsayers by argument, or move the hard-hearted by appeals and exhortations; that you may preach and talk? No! ‘That they may see your good works, and glorify your Father which is in Heaven.’ We may say of the Christian community, and of the Christian individual, with all reverence, what the Scripture in an infinitely deeper and more sacred sense says of Jesus Christ Himself, ‘the life was the light.’ It is conduct, whereby most effectually, most universally, and with the least risk of rousing antagonism and hostile feelings, Christian people may ‘shine as lights in the world.’ For we all know how the inconsistencies of a Christian man block the path of the Gospel far more than a hundred sermons or talks further it. We all know how there are people, plenty of them, who, however illogically yet most naturally, compare our lives in their daily action with oar professed beliefs, and, saying to themselves, ‘I do not see that there is much difference between them and me,’ draw the conclusion that it matters very little whether a man is a Christian or not, seeing that the conduct of the men who profess to be so is little more radiant, bright with purity and knowledge and joy, than is the conduct of others. Dear brethren, you can do far more to help or hinder the spread of Christ’s Kingdom by the way in which you do common things, side by side with men who are not partakers of the ‘like precious faith’ with yourselves, than I or my fellow-preachers can do by all our words. It is all very well to lecture about the efficiency of a machine; let us see it at work, and that will convince people. We preach; but you preach far more eloquently, and far more effectively, by your lives. ‘In all labour,’ says the Book of Proverbs, ‘there is profit’-which we may divert from its original meaning to signify that in all Christian living there is force to attract-’but the talk of the lips tendeth only to poverty.’ Oh! if the Christian men and women of England would live their Christianity, they would do more to convert the unconverted, and to draw in the outcasts, than all of us preachers can do. ‘From you,’ said the Apostle once to a church very young, and just rescued from the evils of heathenism-’from you sounded out,’ as if blown from a trumpet, ‘the Word of the Lord, so that we need not to speak anything.’ Live the life, and thereby you diffuse the light.
Nor need we forget that this most potent of all weapons is one that can be wielded by all Christian people. Our gifts differ. Some of us cannot speak for Jesus; some of us who think we can had often better hold our tongues. But we can all live like and for Him. And this most potent and universally diffused possibility is also the weapon that can be wielded with least risk of failure. There is a certain assumption, which it is often difficult to swallow, in a Christian man’s addressing another on the understanding that he, the speaker, possesses something which the other lacks. By words we may often repel, and often find that the ears that we seek to enter with our message close themselves against us and are unwilling to hear. But there is no chance of offending anybody, or of repelling anybody, by living Christlike. We can all do that, and it is the largest contribution that any of us can make to the collective light which shines out from the Christian Church.
But, brethren, we have to remember that there are dangers attending the life that reveals its hidden principles as being faith in Christ and obedience to Him. Did you ever notice how, in the Sermon on the Mount, there are two sets of precepts which seem diametrically opposite to one another? There is a whole series of illustrations of the one commandment, ‘Take heed that ye do not your righteousness before men, to be seen of them,’ and then there Is the precept, ‘Let your light so shine before men that they may see your good works.’ So that whilst, on the one hand, there is to be the manifestation in daily conduct of the inner principles that animate us, on the other hand, if there comes in the least taint or trace of ostentation, everything is spoiled, and the light is darkness. The light of the sun makes all things visible and hides itself. We do not see the sunbeams, but we see what the sunbeams illuminate. It is the coarser kinds of light which are themselves separately visible, and they are so only because they have not power enough to make everything around them as brilliant as they themselves are. So our light is to be silent, our light is-if I might use such a phrase-to hide itself in ‘a glorious privacy,’ whilst it enables men to see, even through our imperfect ministration, the face of our Father in Heaven.
But let me remind you that the same variation by Paul of our Lord’s words to which I have already referred as bringing out the difference between the collective and the individual function, also brings out another difference; for Paul says, ‘Ye shine as lights in the world, holding forth the word of life.’ He slightly varies the metaphor. We are no longer regarded as being ourselves illuminants, but simply as being the stands on which the light is placed. And that means that whilst the witness by life is the mightiest, the most universally possible, and the least likely to offend, there must also be, as occasion shall serve, without cowardice, without shamefaced reticence, the proclamation of the great Gospel which has made us ‘lights in the world.’ And that is a function which every Christian man can discharge too, though I have just been saying that they cannot all preach and speak; for every Christian soul has some other soul to whom its word comes with a force that none other can have.
So the one office that is set forth here is the old familiar one, the obligation of which is fully recognised by us all, and pitifully ill-discharged by any of us, to shine by our daily life, and to shine by the actual communication by speech of ‘the Name that is above every name.’ That is the ideal; alas for the reality! ‘Ye are the light of the world.’ What kind of light do we-the Church of Christ that gathers here-ray out into the darkness of Manchester? Socially, intellectually, morally, in the civic life, in the national life, are Christian people in the van? They ought to be. There is a church clock in our city which has a glass dial that professes to be illuminated at night, so that the passer-by may tell the hour; but it is generally burning so dimly that nobody can see on its grimy face what o’ clock it is. That is like a great many of our churches, and I ask you to ask yourselves whether it is like you or not-a dark lantern, a most imperfectly illuminated dial, which gives no guidance and no information to anybody.
This golden lampstand teaches us-
II. How this office is to be discharged.
Remember simply these two points. It stood, as I have already said, on one side of the Altar of Incense which was central to everything. It was daily tended by the priests, and fed with fresh oil. Hence we may derive some important practical lessons.
To begin with, we note that our light is a derived light, and therefore can only be kept bright when we keep close to the source from whence it is derived.
‘That was the true Light, which coming into the world lighteth every man’-there is the source of all illumination, in Jesus Christ Himself. He alone is the Light, and as for all others we must say of them what was said of His great forerunner, ‘Not that light, but sent to bear witness of that light’; and again, ‘he was a light kindled,’ and therefore ‘shining,’ and so his shining was but ‘for a season.’ But Jesus is for ever the light of the world, and all our illumination comes from Him. As Paul says, ‘Now are ye light in the Lord,’ therefore only in the measure in which we are ‘in the Lord,’ shall we be light. Keep near to Him and you will shine; break the connection with Him, and you are darkness, darkness for yourselves, and darkness for the world. Switch off, and the light is darkness.
Change the metaphor, and instead of saying ‘derived light’ say ‘reflected light.’ There is a pane of glass in a cottage, miles away across the moor. It was invisible a moment ago, and suddenly it gleams like a diamond. Why? The sun has struck it; and in a moment after it will be invisible again. As long as Jesus Christ is shining on my heart, so long, and not a moment longer, shall I give forth the light that will illumine the world. Astronomers have a contrivance by which they can keep a photographic film on which they are seeking to get the image of a star, moving along with the movement of the heavens, so that on the same spot the star shall always shine. We have to keep ourselves steady beneath the white beam from Jesus, and then we, too, shall be ‘light in the Lord.’
Our light is fed light. Daily came the priest, daily the oil that had been exhausted by shining was replenished. We all know what that oil means and is; the Divine Spirit which comes into every heart which is open by faith in Christ, and which abides in every heart where there are desire, obedience, and the following of Him; which can be quenched by my sin, by my negligence, by my ceasing to wish it, by my not using its gifts when I have them; which can be grieved by my inconsistencies, and by the spots of darkness that so often take up more of the sphere of my life than the spots of illumination. But we can have as much of that oil of the Divine Spirit, the ‘unction from the Holy One,’ as we desire, and expect, and use. And unless we have, dear brethren, there is no shining for us. This generation in its abundant activities tends to a Christianity which has more spindles than power, which is more surface than depth, which is so anxious to do service that it forgets the preliminary of all right service, patient, solitary, silent communion with God. Suffer the word of exhortation-let shining be second, let replenishing with the oil be first. First the Altar of Incense, then the Candlestick.
III. This golden lampstand tells us of the fatal effect of neglecting the Church’s and the individual’s duty.
Where is the seven-branched candlestick of the second Temple? No one knows. Possibly, according to one statement, it lies at the bottom of the Mediterranean. Certainly we know that it is pictured on that sad panel in the conqueror’s arch at Rome, and that it became a trophy of the insolent victor. It disappeared, and the Israel whom it vainly endeavoured through the centuries to stir to a consciousness of its vocation, has never since had a gleam of light to ray out into the world. Where are the seven candlesticks, which made a blessed unity because Christ walked in their midst? Where are the churches of Ephesus, Smyrna, Philadelphia, Thyatira, and the rest? Where they stood the mosque is reared, and from its minaret day by day rings out-not the proclamation of the Name, but-’There is no God but God, and Mahomet is His Prophet.’ The Pharos that ought to have shone out over stormy seas has been seized by wreckers, and its light is blinded, and false lights lure the mariner to the shoals and to shipwreck.
‘Take heed lest He also spare not thee.’ O brethren! is it not a bitter irony to call us ‘lights of the world’? Let us penitently recognise the inconsistencies of our lives, and the reticence of our speech. Let us not lose sight of the high ideal, that we may the more penitently recognise the miserable falling short of our reality. And let us be thankful that the Priest is tending the lamps. ‘He will not quench the smoking wick,’ but will replenish it with oil, and fan the dying flame. Only let us not resist His ministrations, which are always gentle, even when He removes the charred blacknesses that hinder our being what we should be, and may be, if we will-lights of the world. ‘Arise! shine, for thy light is come, and the glory of the Lord is risen upon thee.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v31 Candlestick, type of Christ our Light, shining in the…
candlestick
Candlestick, type of Christ our Light, shining in the fullness of the power of the sevenfold Spirit Isa 11:2; Heb 1:9; Rev 1:4. Natural light was excluded from the tabernacle. (Cf) 1Co 2:14; 1Co 2:15.
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(See Scofield "Gen 1:16") Joh 1:4.
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 v31 The Candlestick and the Holy Vessels
The Candlestick and the Holy Vessels
v. 31. And thou shalt make a candlestick of pure gold; of beaten work shall the candlestick be made, of chased work, rounded with the hammer, apparently not solid, but hollow inside; his shaft, the base with its feet, and his branches, the heavy middle trunk of the candlestick, his bowls, the calyxshaped burners, his knops, the knobs, or apple. like ornaments beneath the calyces; and his flowers, the blossom-shaped ornaments on the branches, shall be of the same, of pure gold.
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v. 32. And six branches shall come out of the sides of It, three branches of the candlestick out of the one side and three branches of the candlestick out of the other side, the hollow central shaft thus being the trunk, and the three branches on either side, standing in a horizontal line, lifting their burners at even distances, forming a luminous tree.
v. 33. Three bowls made like unto almonds, like the blossoms of the almond-tree, with a knop and a flower in one branch, in each individual branch; and three bowls made like almonds in the other branch, with a knop and a flower; so in the six branches that come out of the candlestick.
v. 34. And in the candlestick, in the central shaft, shall be four bowls made like unto almonds, with their knops and their flowers, one apparently at each whorl of branches, and one at the top.
v. 35. And there shall be a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, the branches thus extending out from the middle shaft immediately above each set of knobs, according to the six branches that proceed out of the candlestick.
v. 36. Their knops and their branches shall be of the same, shall be a continuation of the main shaft, form a unit with the trunk, not merely be attached on the outside; all it shall be one beaten work of pure gold.
v. 37. And thou shalt make the seven lamps thereof; and they shall light the lamps thereof, set them in place in the bowls, that they may give light over against it, that is, toward the east and north from the Most Holy Place, especially in the neighborhood of the altar of incense and the table of the showbread.
v. 38. And the tongs thereof, the snuffers, and the snulf-dishes thereof, the shears, or pincers, for trimming the wicks, or the small dishes for holding the trimmings, shall be of pure gold.
v. 39. of a talent of pure gold shall he make it, the artisan entrusted with the work, with all these vessels. It was a costly and heavy candlestick, for a talent is about 118 pounds Troy.
v. 40. And look that thou make them after their pattern, which was showed thee in the mount. Moses had seen the picture, or model, and he was to have an exact copy made. The golden candlestick, which is here described in such detail, was to remind Israel of the high calling which the believers have in this world. And in the same way the Christians are never to lose sight of the fact that the Lord expects them to be the light of the world, that they should let their light shine before men in word and work.
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 vv31, 33, 35 hammered gold
hammered gold
"beaten gold." See how you translated this in Exodus 25:18.
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The lampstand is to be made
This can be stated in active form. AT: "Make the lampstand" (See: Active or Passive)
Its cups, its leafy bases, and its flowers are to be all made of one piece with it
This can be stated in active form. AT: "Make its cups, its leafy bases, and its flowers all of one piece with the lampstand" (See: Active or Passive)
translationWords
lampstand
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 v31 25:31-39 The lampstand of pure, hammered gold stood on…
25:31-39 The lampstand of pure, hammered gold stood on the south side of the Holy Place (26:35). It showed the light of God’s presence to his people. The lamps (25:37) were flat dishes containing olive oil. A wick extended into the oil and hung down from a lip on one side of the dish. The dishes, resting on the upturned almond blossoms (25:33), were to be turned so that all their wicks faced the center of the room (25:37). The total number of lamps is not clear. Although seven lamps are mentioned in 25:37, there seem to be 22 lamp cups in 25:33-34.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.