“You shall make the altar of acacia wood, five cubits long, and five cubits wide. The altar shall be square. Its height shall be three cubits. You shall make its horns on its four corners. Its horns shall be of one piece with it. You shall overlay it with bronze. You shall make its pots to take away its ashes; and its shovels, its basins, its meat hooks, and its fire pans. You shall make all its vessels of bronze. You shall make a grating for it of network of bronze. On the net you shall make four bronze rings in its four corners. You shall put it under the ledge around the altar beneath, that the net may reach halfway up the altar. You shall make poles for the altar, poles of acacia wood, and overlay them with bronze. Its poles shall be put into the rings, and the poles shall be on the two sides of the altar when carrying it. You shall make it hollow with planks. They shall make it as it has been shown you on the mountain.
“You shall make the court of the tabernacle: for the south side southward there shall be hangings for the court of fine twined linen one hundred cubits long for one side. Its pillars shall be twenty, and their sockets twenty, of bronze. The hooks of the pillars and their fillets shall be of silver. Likewise for the length of the north side, there shall be hangings one hundred cubits long, and its pillars twenty, and their sockets twenty, of bronze; the hooks of the pillars, and their fillets, of silver. For the width of the court on the west side shall be hangings of fifty cubits; their pillars ten, and their sockets ten. The width of the court on the east side eastward shall be fifty cubits. The hangings for the one side of the gate shall be fifteen cubits; their pillars three, and their sockets three. For the other side shall be hangings of fifteen cubits; their pillars three, and their sockets three. For the gate of the court shall be a screen of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, the work of the embroiderer; their pillars four, and their sockets four. All the pillars of the court around shall be filleted with silver; their hooks of silver, and their sockets of bronze. The length of the court shall be one hundred cubits, and the width fifty throughout, and the height five cubits, of fine twined linen, and their sockets of bronze. All the instruments of the tabernacle in all its service, and all its pins, and all the pins of the court, shall be of bronze.
“You shall command the children of Israel, that they bring to you pure olive oil beaten for the light, to cause a lamp to burn continually. In the Tent of Meeting, outside the veil which is before the covenant, Aaron and his sons shall keep it in order from evening to morning before Yahweh: it shall be a statute forever throughout their generations on the behalf of the children of Israel.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 3, 4, 9, 10, 13, 14, 18, 19, 20 For the burnt offering.
For the burnt offering.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 2, 3, 4, 7, 9, 10, 17, 20 Exo 27:1 And thou shalt make an altar [of]…
Exo 27:1 And thou shalt make an altar [of] shittim wood, five cubits long, and five cubits broad; the altar shall be foursquare: and the height thereof [shall be] three cubits.
Ver. 1. Five cubits long.] Solomon’s altar was four times as large as this: to teach that as our peace and prosperity is more than others, so should our service in a due proportion.
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 vv1, 2, 3, 4, 5, 7, 8, 9, 10, 14, 17, 19, 20, 21 This was not that for incense, but another for…
This was not that for incense, but another for sacrifices.
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 vv1, 9, 20 As God intended in the tabernacle to manifest his…
As God intended in the tabernacle to manifest his presence among his people, so there they were to pay their devotions to him, not in the tabernacle itself (into that only the priests entered as God's domestic servants), but in the court before the tabernacle, where, as common subjects, they attended. There an altar was ordered to be set up, to which they must bring their sacrifices, and on which their priests must offer them to God: and this altar was to sanctify their gifts. Here they were to present their services to God, as from the mercy-seat he gave his oracles to them; and thus a communion was settled between God and Israel. Moses is here directed about, 1. The dimensions of it; it was square, Exo 27:1. 2. The horns of it (Exo 27:2), which were for ornament and for use; the sacrifices were bound with cords to the horns of the altar, and to them malefactors fled for refuge. 3. The materials; it was of wood overlaid with brass, Exo 27:1, Exo 27:2. 4. The appurtenances of it (Exo 27:3), which were all of brass. 5. The grate, which was let into the hollow of the altar, about the middle of it, in which the fire was kept, and the sacrifice burnt; it was made of network like a sieve, and hung hollow, that the fire might burn the better, and that the ashes might fall through into the hollow of the altar, Exo 27:4, Exo 27:5. 6. The staves with which it must be carried, Exo 27:6, Exo 27:7. And, lastly, he is referred to the pattern shown him, Exo 27:8.
Now this brazen altar was a type of Christ dying to make atonement for our sins: the wood would have been consumed by the fire from heaven if it had not been secured by the brass; nor could the human nature of Christ have borne the wrath of God if it had not been supported by a divine power. Christ sanctified himself for his church, as their altar (Joh 17:19), and by his mediation sanctifies the daily services of his people, who have also a right to eat of this altar (Heb 13:10), for they serve at it as spiritual priests. To the horns of this altar poor sinners fly for refuge when justice pursues them, and they are safe in virtue of the sacrifice there offered.
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 vv1–21 And thou shall make an altar of shittim wood,....…
And thou shall make an altar of shittim wood,.... This is a different altar from that made of earth before the tabernacle was built, Exo 20:24 and from the altar of incense, Exo 30:1 this was to offer burnt offerings on, and was placed at the door of the tabernacle, in the court of the people, where they brought their sacrifices to the priests to offer for them: it stood in the open air, as it was proper it should, that the smoke or the sacrifices might ascend up and scatter. This altar was not typical of the altar of the heart; though indeed all the saints are priests, and every sacrifice of theirs should come from the heart, and particularly love, which is more than all burnt offerings; but the heart is not this altar of brass to bear the fire of divine wrath, which none can endure; nor does it sanctify the gift, it being itself impure: nor of the Lord's table, or the table on which the Lord's supper is set; that is a table, and not an altar, a feast, and not a sacrifice; is not greater than the gift, nor does it sanctify: nor of the cross or Christ, on which he died, bore the sins or his people, and sanctified them by his blood; but of Christ himself, who by his office as a priest, his human nature is the sacrifice, and his divine nature the altar; and he is that altar believers in him have a right to eat of, Heb 13:10 his divine nature is greater than the human, is the support of it, which sanctifies and gives it virtue as a sacrifice, and which makes the sacrifices of all his people acceptable to God. This altar of burnt offering is said to be made of "shittim wood", a wood incorruptible and durable; Christ, as God, is from everlasting to everlasting; as man, though he once died, he now lives for evermore, and never did or will see corruption; his priesthood is an unchangeable priesthood, and passes not from one to another, and particularly his sacrifice is of a continual virtue and efficacy:
five cubits long, and five cubits broad: the altar shall be square: as to the length and breadth of it, which were alike, two yards and a half each, according to the common notion of a cubit. The altars of the Heathens were made in imitation of this, they were square as this was. Pausanias makes mention of an altar of Diana, that was "square", sensibly rising up on high. And this figure may denote the perfection of Christ's sacrifice, and the permanency of it; though the altars in Solomon's temple, and in the visions of Ezekiel, are much larger, and which also were square, Ch2 4:1. Christ's sacrifice is large and extensive, making satisfaction for all his people, and for all their sins; and he is an altar large enough for all their sacrifices to be offered up to God with acceptance:
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and the height thereof shall be three cubits; a proper height for a man to minister at; for as Aben Ezra observes, the height of a man is but four cubits ordinarily; so that a man serving at the altar would be a cubit, or half a yard more above it, and would have command of doing on it what he had to do.
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 vv1, 2, 4, 9, 20 In this chapter directions are given,
In this chapter directions are given,
I. Concerning the brazen altar, ver. 1-8.
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II. Concerning the court of the tabernacle, ver. 9-19.
III. Concerning the oil for the lamp, ver. 20-21.
As God intended in the tabernacle to manifest his presence among his people, so there they were to pay their devotions to him; not in the tabernacle itself, into that only the priests entered as God's domestic servants, but in the court before the tabernacle, where, as common subjects they attended. There an altar was ordered so be set up, to which they must bring their sacrifices; and this altar was to sanctify their gifts; from hence they were to present their services to God, as from the mercy-seat he gave his oracles to them; and thus a communion was settled between God and Israel.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 8, 9, 16, 19, 20, 21 The altar of burnt-offerings, and its dimensions, 1;
CHAPTER XXVII
The altar of burnt-offerings, and its dimensions, 1;
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its horns, 2;
pans, shovels, c., 3
its grate and net work, 4, 5;
its staves, 6, 7.
Court of the tabernacle, with its pillars and hangings, 9-15.
Gate of the court, its pillars, hangings, length, breadth, and
height, 16-18.
All the vessels used in the court of the tabernacle to be of
brass, 19.
The Israelites to provide pure olive oil for the light, 20.
Every thing to be ordered by Aaron and his sons, 21.
NOTES ON CHAP. XXVII
Verse 1. Thou shalt make an altar] מזבח mizbeach, from זבח zabach, to slay: Septuagint, θυσιαστηριον, from θυσιαζω, to sacrifice or from θυω to kill, &c. See Clarke on Ge 8:20.
Four square] As this altar was five cubits long and five broad, and the cubit is reckoned to be twenty-one inches, hence it must have been eight feet nine inches square, and about five feet three inches in height, the amount of three cubits, taken at the same ratio.
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 vv1, 2, 4, 9, 20 Exo 27:1. Thou shalt make an altar — As…
Exo 27:1. Thou shalt make an altar — As God intended in the tabernacle to manifest his presence among his people, so there they were to pay their devotions to him; not in the tabernacle itself, into that only the priests entered as God’s domestic servants, but in the court before the tabernacle, where, as common subjects, they attended. There an altar was ordered to be set up, to which they must bring their sacrifices; and this altar was to sanctify their gifts; from hence they were to present their services to God, as from the mercy-seat he gave his oracles to them: and thus a communion was settled between God and Israel. This altar was placed at the entrance of the sanctuary, and is termed the altar of burnt-offering, and the great altar: it was almost three yards square, and above a yard and a half in height. It was made of wood rather than of solid brass, that it might not be too heavy. But notwithstanding that it was overlaid with brass, (Exo 27:2,) had it been of common wood, it must soon have been consumed to ashes by the continual heat: hence Le Clerc conjectures that this shittim-wood might be the larch-tree, which bears the fire like stone.
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 vv1, 9, 20, 21 (Compare Exo 38:1-7.) The great altar which stood in…
(Compare Exo 38:1-7.) The great altar which stood in the court immediately in front of the tabernacle was commonly called the altar of burnt-offering, because on it were burnt the whole burnt-offerings, and all those parts of the other animal sacrifices which were offered to the Lord. It was also called the brazen altar, because it was covered with bronze, in distinction from the golden altar or altar of incense Exo 39:38-39; Exo 40:5-6.
Exo 27:2
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His horns shall be of the same - These horns were projections pointing upward in the form either of a small obelisk, or of the horn of an ox. They were to be actually parts of the altar, not merely superadded to it. On them the blood of the sin-offering was smeared Exo 29:12; Lev 4:7; Lev 8:15; Lev 9:9; Lev 16:18. To take hold of them appears to have been regarded as an emphatic mode of laying claim to the supposed right of sanctuary (Exo 21:14 note; 1Ki 1:50).
Exo 27:3
Pans - Rather pots as in Exo 38:3; 1Ki 7:45. On the use to which these pots were put in disposing of the ashes of the altar, see Lev 1:16.
Basons - Vessels used for receiving the blood of the victims and casting it upon the altar (see Exo 24:6; Lev 1:5; etc.).
Fleshhooks - These were for adjusting the pieces of the victims upon the altar (compare 1Sa 2:13).
Firepans - The same word is rendered snuffdishes, Exo 25:38; Exo 37:23 : censers, Lev 10:1; Lev 16:12; Num 4:14; Num 16:6, etc. These utensils appear to have been shallow metal vessels which were employed merely to carry burning embers from the brazen altar to the altar of incense.
Exo 27:5
The compass of the altar - A shelf or projecting ledge, of convenient width, carried round the altar half way between the top and the base. It was supported all round its outer edge by a vertical net-like grating of bronze that rested on the ground.
Exo 27:8
Hollow with boards - Slabs, or planks, rather than boards. The word is that which is used for the stone tables of the law Exo 24:12; Exo 31:18, not that applied to the boards of the tabernacle Exo 26:15.
The brazen altar was a hollow casing, formed of stout acacia planks covered with plates of bronze, seven feet six in length and width and four feet six in height. Jewish as well as Christian authorities have supposed that, when it was fixed for use, it was filled up with earth or rough stones. If we connect this suggestion with the old rule regarding the altar of earth and the altar of stone given in Exo 20:24-25, the woodwork might in fact be regarded merely as the case of the altar on which the victims were actually burned. The shelf round the sides Exo 27:5 was required as a stage for the priests to enable them to carry on their work conveniently on the top of the altar. Hence, it is said of Aaron that he came down from the altar Lev 9:22. According to rabbinical tradition, there was a slope of earth at the south side banked up for the priest to ascend to the stage (compare Exo 20:26).
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 vv1, 2, 3, 5, 9, 10, 19, 20, 21 Altar, of holocausts, in the open air, before the…
Altar, of holocausts, in the open air, before the tabernacle. (Tirinus) --- Four square, or five cubits in length and breadth, and three in height, which the Rabbins measure from the grate, (ver. 5,) or middle of the altar’s height. So high the altar was sunk in the earth, (Calmet) or was built of unhewn stone, on which the wood of the altar rested, being secured by plates of brass above, from the heat of the fire. It was hollow within, and had neither top nor bottom fixed to it. (Menochius)
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 vv3, 4, 5, 6, 9, 19, 20, 21 shovels--fire shovels for scraping together any of the scattered…
shovels--fire shovels for scraping together any of the scattered ashes.
basons--for receiving the blood of the sacrifice to be sprinkled on the people.
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fleshhooks--curved, three-pronged forks (Sa1 2:13-14).
fire-pans--A large sort of vessel, wherein the sacred fire which came down from heaven (Lev 9:24) was kept burning, while they cleaned the altar and the grate from the coals and ashes, and while the altar was carried from one place to another in the wilderness [PATRICK, SPENCER, LE CLERC].
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 vv1, 2, 3, 4, 9, 10, 12, 19, 20, 21 THE ALTAR OF BURNT OFFERINGS, Exo_27:1-8.
THE ALTAR OF BURNT OFFERINGS, Exo_27:1-8.
1. Altar of shittim wood — The acacia wood formed a hollow framework, (comp. Exo_27:8,) which was portable, and designed, doubtless, in accord with Exo_20:24-25, to be filled with earth or rough stones whenever it was set up for use.
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Height… three cubits — About four and one half feet, so that no steps or any considerable ascent would be necessary for the officiating priest. Comp. Exo_20:26.
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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 vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 13, 16, 17, 18, 19, 20, 21 1. the altar] the altar κατʼ ἐξοχήν, if not,…
1. the altar] the altar κατʼ ἐξοχήν, if not, in P’s view (see on Exo_30:1-10), the only altar. So Exo_30:18; Exo_30:20; Exo_40:7; Exo_40:32, &c.
foursquare] ‘An archaism dating from a time when “square” meant equal-sided, and it was necessary to express the number of sides’ (McNeile). See Wright’s Bible Word-Book, s.v.: ‘In Wesley’s Journal (28 July, 1738) a church in Dresden is described as “eight square” ’; and in 1Ki_6:31 AVm. has ‘five-square.’
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1–8. (cf. Exo_38:1-7). The altar of burnt-offering. This was a hollow frame of acacia planks, overlaid with copper (or bronze) 5 cubits (=7 ½ ft.) in length and breadth, and 3 cubits (= 1 ½ ft.) in height at each corner, a ‘horn,’ of the same material, projected outwards Round the altar, mid-way between top and bottom, ran a projecting ledge,—probably for the priests to stand upon when sacrificing,—supported at its outer edge by a vertical grating of bronze, that rested on the ground. At the corners of this grating, presumably where it me the ledge, there were rings to receive the poles for carrying the altar.
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 vv1, 2, 3, 4, 5, 6, 8, 9, 10, 11, 13, 14, 16, 17, 18, 19, 20, 21 (1) Thou shalt make an altar.—Heb., the altar. It…
XXVII.
THE ALTAR OF BURNT OFFERING.
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(1) Thou shalt make an altar.—Heb., the altar. It is assumed that a sanctuary must have an altar, worship without sacrifice being unknown. (See Exo_5:1-3; Exo_8:25-28; Exo_12:27; Exo_18:12; Exo_20:24-26, &c.)
Of shittim wood.—This direction seems at first sight to conflict with those given in Exo_20:24-25, where altars were required to be either of earth or of unhewn stone. But the explanation of the Jewish commentators is probably correct, that what was here directed to be made was rather an “altar-case” than an altar, and that the true altar was the earth with which, at each halt in the wilderness, the “case” of shittim wood covered with bronze was filled. (So Jarchi, Kalisch, and others.)
Foursquare.—Ancient altars were either rectangular or circular, the square and the circle being regarded as perfect figures. A triangular altar was discovered by Mr. Layard in Mesopotamia, but even this had a circular top. In Hebrew architecture and furniture curved lines were for the most part avoided, probably as presenting greater difficulties than straight ones.
The height thereof . . . three cubits.—A greater height would have made it difficult to arrange the victims upon the altar. Otherwise the notion of perfection in form would probably have led to the altar being a cube.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain On v1 Exodus 27
Exodus 27
We have now arrived at the brazen altar which stood at the door of the tabernacle; and I would call my reader’s most particular attention to the order of the Holy Ghost in this portion of our book. We have already remarked that from Ex. 25 to Ex. 27: 19, forms a distinct division, in which we are furnished with a description of the ark and mercy-seat, the table and candlestick, the curtains and the veil; and, lastly, the brazen altar and the court in which that altar stood. If my reader will turn to Ex. 35: 15; Ex. 37: 25; Ex. 40: 26, he will remark that the golden altar of incense is noticed, in each of the three instances, between the candlestick and the brazen altar. Whereas, when Jehovah is giving directions to Moses, the brazen altar is introduced immediately after the candlestick and the curtains of the tabernacle. Now, inasmuch as there must be a divine reason for this difference, it is the privilege of every diligent and intelligent student of the word to inquire what that reason is.
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Why, then, does the Lord, when giving directions about the furniture of the "holy place," omit the altar of incense and pass out to the brazen altar which stood at the door of the tabernacle? The reason, I believe, is simply this. He first describes the mode in which He would manifest Himself to man : and then He describes the mode of man’s approach to Him. He took His seat upon the throne, as " the Lord of all the earth." The beams of His glory were hidden behind the veil - type of Christ’s flesh (Heb. 10: 20); but there was the manifestation of Himself, in connection with man, as in "the pure table," and by the light and power of the Holy Ghost, as in the candlestick. Then we have the manifested character of Christ as a man down here on this earth, as seen in the curtains and coverings of the tabernacle. And, finally, we have the brazen altar as the grand exhibition of the meeting-place between a holy God and a sinner. This conducts us, as it were, to the extreme point, from which we return, in company with Aaron and his sons, back to the holy place, the ordinary priestly position, where stood the golden altar of incense. Thus the order is strikingly beautiful. The golden altar is not spoken of until there is a priest to burn incense thereon, for Jehovah showed Moses the patterns of things in the heavens according to the order in which these things are to be apprehended by faith. On the other hand, when Moses gives directions to the congregations (Ex. 35), when he records the labours of "Bezaleel and Aholiab," (Ex. 37 and Ex. 38),and when he sets up the tabernacle (Ex. 40), he follows the simple order in which the furniture was placed.
The prayerful investigation of this interesting subject, and a comparison of the passages above referred to, will amply repay my reader. We shall now examine the brazen altar.
This altar was the place where the sinner approached God, in the power and efficacy of the blood of atonement. It stood "at the door of the tabernacle of the tent of the congregation," and on it all the blood was shed. It was composed of "shittim wood and brass." The wood was the same as that of the golden altar of incense; but the metal was different, and the reason of this difference is obvious. The altar of brass was the place where sin was dealt with according to the divine judgement concerning it. The altar of gold was the place from whence the precious fragrance of Christ’s acceptableness ascended to the throne of God. The shittim Wood" as the figure of Christ’s humanity, must be the same in each case; but in the brazen altar we see Christ meeting the fire of divine justice; in the golden altar, we behold Him feeding the divine affections. At the former, the fire of divine wrath was quenched, at the latter, the fire of priestly worship, is kindled. The soul delights to find Christ in both; but the altar of brass is what meets the need of a guilty conscience. It is the very first thing for a poor, helpless, needy, convicted sinner. There cannot be settled peace, in reference to the question of sin, until the eye of faith rests on Christ as the antitype of the brazen altar. I must see my sin reduced to ashes in the pan of the altar, ere I can enjoy rest of conscience in the presence of God. It is when I know, by faith in the record of God, that He Himself has dealt with my sin in the Person of Christ, at the brazen altar - that He has satisfied all His own righteous claims - that He has put away my sin out of His holy presence, so that it can never come back again - it is then, but not until then, that I can enjoy divine and everlasting peace.
I would here offer a remark as to the real meaning of the "gold" and "brass" in the furniture of the tabernacle. " Gold" is the symbol of divine righteousness, or the divine nature in "the man Christ Jesus." "Brass" is the symbol of righteousness, demanding judgement of sin, as in the brazen altar; or the judgement of uncleanness, as in the brazen laver. This will account for the fact that inside the tent of the tabernacle, all was gold - the ark, the mercy-seat, the table, the candlestick, the altar of incense. All these were the symbols of the divine nature - the inherent personal excellence of the Lord Jesus Christ, On the other hand, outside the tent of the tabernacle, - all was brass - the brazen altar and its vessels, the laver and its foot.
The claims of righteousness, as to sin and uncleanness, must be divinely met ere there can be any enjoyment of the precious mysteries of Christ’s Person, as unfolded in the inner sanctuary of God. It is when I see all sin and all uncleanness perfectly judged and washed away, that I can, as a priest, draw nigh and worship in the holy place, and enjoy the full display of all the beauty and excellency of the God-man, Christ Jesus.
The reader can, with much profit, follow out the application of this thought in detail, not merely in the study of the tabernacle and the temple, but also in various passages of the word; for example, in the first chapter of Revelation, Christ is seen "girt about the paps with a golden girdle," and having "his feet like unto fine brass, as if they burned in a furnace." "The golden girdle" is the symbol of His intrinsic righteousness. The "feet like unto the brass," express the unmitigated judgement of evil - He cannot tolerate evil, but must crush it beneath His feet.
Such is the Christ with whom we have to do. He judges sin, but He saves the sinner. Faith sees sin reduced to ashes at the brazen altar; it sees all uncleanness washed away at the brazen laver: and, finally, is enjoys Christ, as He is unfolded, in the secret of the divine presence, by the light and power of the Holy Ghost. It finds Him at the golden altar, in all the value of His intercession. It feeds on Him at the pure table. It recognises Him in the ark and mercy-seat as the One who answers all the claims of justice, and, at the same time, meets all human need. It beholds Him in the veil, with all its mystic figures. It reads His precious name on everything. Oh! for a heart to prize and praise this matchless, glorious Christ!
Nothing can be of more vital importance than a clear understanding of the doctrine of the brazen altar; that is to say, of the doctrine taught there. It is from the want of clearness as to this, that so many souls go mourning all their days. They have never had a clean, thorough settlement of the whole matter of their guilt at the brazen altar. They have never really beheld, by faith, God Himself settling on the cross, the entire question of their sins. They are seeking peace for their uneasy consciences in regeneration and its evidences, - the fruits of the Spirit, frames, feelings, experiences, - things quite right and most valuable in themselves, but they are not the ground of peace. What fills the soul with perfect peace is the knowledge of what God hath wrought at the brazen altar. The ashes in yonder pan tell me the peace-giving story that ALL IS DONE The believer’s sins were all put away by God’s own hand of redeeming love. "He hath made Christ to be sin for us, who knew no sin, that we might be made the righteousness of God in him." (2 Cor. 5) All sin must be judged: but the believer’s sins have been already judged in the cross ; hence, he is perfectly justified. To suppose that there could be anything against the very feeblest believer, is to deny the entire work of the cross. His sins and iniquities have been all put away by God Himself, and therefore they must needs be perfectly put away. They all went with the outpoured life of the Lamb of God.
Dear Christian reader, see that your heart is thoroughly established in the peace which Jesus has made "by the blood of His cross."
The priesthood being instituted, as in the two preceding chapters, we are here introduced to the position of true priestly worship and communion. The order is marked and instructive; and, moreover, precisely corresponds with the order of the believer’s experience At the brazen altar, he sees the ashes of his sins; he then sees himself linked with One who, though personally pure and spotless, so that He could be anointed without blood, has, nevertheless, associated us with Himself in life, righteousness, and favour; and, finally, he beholds, in the golden altar, the preciousness of Christ, as the material on which the divine affections feed.
Thus it is ever; there must be a brazen altar and a priest before there can be a golden altar and incense. Very many of the children of God have never passed the brazen altar. They have never yet, in spirit, entered into the power and reality of true priestly worship. They do not rejoice in a full, clear, divine sense of pardon and righteousness; they have never reached the golden altar. They hope to reach it when they die; but it is their privilege to be at it now. The work of the cross has removed out of the way everything which could act as a barrier to their free and intelligent worship. The present position of all true believers is at the golden altar of incense.
This altar typifies a position of wondrous blessedness. There we enjoy the reality and efficacy of Christ’s intercession. For ever done with self and all pertaining thereto, so far as any expectation of good is concerned, we are to be occupied with what He is before God. We shall find nothing in self but defilement. Every exhibition of it is defiling; it has been condemned and set aside in the judgement of God, and not a shred or particle thereof is to be found in the pure incense and pure fire, on the altar of pure gold: it could not be. We have been introduced, "by the blood of Jesus," into the sanctuary - a sanctuary of priestly service and worship, in which there is not so much as a trace of sin. We see the pure table, the pure candlestick, and the pure altar; but there is nothing to remind us of self and its wretchedness. Were it possible for ought of that to meet our view, it could but prove the death knell of our worship, mar our priestly food, and dim our light. Nature can have no place in the sanctuary of God. It, together with all its belongings, has been consumed to ashes; and we are now to have before our souls the fragrant odour of Christ, ascending in grateful incense to God: this is what God delights in. Everything that presents Christ in His own proper excellence, is sweet and acceptable to God. Even the feeblest expression or exhibition of Him, in the life or worship of a saint, is an odour of a sweet smell, in which God is well pleased.
Too often, alas! we have to be occupied with our failures and infirmities. If ever the workings of indwelling sin be suffered to rise to the surface, we must deal with our God about them, for He cannot go on with sin. He can forgive it, and cleanse us from it; He can restore our souls by the gracious ministry of our great High Priest; but He cannot go on in company with a single sinful thought. a light or foolish thought as well as an unclean or covetous one, is amply sufficient to mar a Christian’s communion, and interrupt his worship. Should any such thought spring up, it must be judged and confessed, ere the elevated joys of the sanctuary can be known afresh. A heart in which lust is working, is not enjoying the proper occupations of the sanctuary. When we are in our proper priestly condition, nature is as though it had no existence; then we can feed upon Christ. We can taste the divine luxury of being wholly at leisure from ourselves, and wholly engrossed with Christ.
All this can only be produced by the power of the Spirit. There is no need of seeking to work up nature’s devotional feelings, by the various appliances of systematic religion. There must be pure fire as well as pure incense. (Compare Lev. 10: 1, with Lev. 16: 12) All efforts at worshipping God, by the unhallowed powers of nature, come under the head of "strange fire." God is the object of worship; Christ the ground and the material of worship; and the Holy Ghost the power of worship.
Properly speaking, then, as in the brazen altar, we have Christ in the value of His sacrifice, so in the golden altar, we have Christ in the value of His intercession. This will furnish my reader with a still clearer sense of the reason why the priestly office is introduced between the two altars. There is, as might be expected, an intimate connection between the two, for Christ’s intercession is founded upon His sacrifice. "And Aaron shall make an atonement upon the horns of it, once in a year, with the blood of the sin-offering of atonement: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the Lord." All rests upon the immovable foundation of SHED BLOOD. "Almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the pattern of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us." (Heb. 9: 22-24)
From verse 11-16 we have the atonement money for the congregation. All were to pay alike. "The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the Lord, to make an atonement for your souls." In the matter of atonement, all must stand on one common platform. There may be a vast difference in knowledge, in experience, in capacity, in attainment, in zeal, in devotedness, but the ground of atonement is alike to all. The great apostle of the Gentiles, and the feeblest lamb in all the flock of Christ, stand on the same level, as regards atonement. This is a very simple and a very blessed truth. All may not be alike devoted and fruitful; but "the precious blood of Christ," and not devotedness or fruitfulness, is the solid and everlasting ground of the believer’s rest. The more we enter into the truth and power of this, the more fruitful shall we be.
In Leviticus 27, we find another kind of valuation. When any one made "a singular vow," Moses valued him according to his age. In other words, when any one ventured to assume the ground of capacity, Moses, as the representative of the claims of God, estimated him "after the shekel of the sanctuary" If he were "poorer" than Moses’ estimation, then he was to "present himself before the priest," the representative of the grace of God, who was to value him "according to his ability that vowed."
Blessed be God, we know that all His claims have been answered, and all our vows discharged by One who was at once the Representative of His claims and the Exponent of His grace, who finished the work of atonement upon the cross, and is now at the right hand of God. Here is sweet rest for the heart and conscience. Atonement is the first thing we get hold of, and we shall never lose sight of it. Let our range of intelligence be ever so wide, our fund of experience ever so rich, our tone of devotion ever so elevated, we shall always have to fall back upon the one simple, divine, unalterable, soul-sustaining doctrine of THE BLOOD. Thus it has ever been in the history of God’s people, Thus it is, and thus it ever will be. The most deeply-taught and gifted servants of Christ have always rejoiced to come back to "that one well-spring of delight," at which their thirsty spirits drank when first they knew the Lord; and the eternal song of the Church in glory will be, "Unto Him that; loved us and washed us from our sins in His own blood." The courts of heaven will for ever resound with the glorious doctrine of the blood.
From ver. 17-21 we are presented with "the brazen laver and its foot" - the vessel of washing and the basis thereof. These two are always presented together. (See Ex. 30: 28; Ex. 38: 8; Ex. 40: 11) In this laver the priests washed their hands and feet, and thus maintained that purity which was essential to the proper discharge of their priestly functions. It was not, by any means, a question of a fresh presentation of blood; but simply that action by which they were preserved in fitness for priestly service and worship. "When they go into the tabernacle of the congregation, they shall wash with water that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the Lord: so they shall wash their hands and their feet that they die not."
There can be no true communion with God, save as personal holiness is diligently maintained. "If we say that we have fellowship with Him and walk in darkness, we lie, and do not the truth." (1 John 1: 6) This personal holiness can only flow from the action of the word of God on our works and ways. "By the words of thy lips I have kept me from the paths of the destroyer." Our constant failure in priestly ministry may be accounted for by our neglecting the due use of the laver. If our ways are not submitted to the purgative action of the word - if we continue in the pursuit or practice of that which, according to the testimony of our own consciences, the word distinctly condemns, the energy of our priestly character will, assuredly, be lacking. Deliberate continuance in evil and true priestly worship are wholly incompatible. "Sanctify them through thy truth, thy word is truth." If we have any uncleanness upon us, we cannot enjoy the presence of God. The effect of His presence would then be to convict us by its holy light. But when we are enabled, through grace, to cleanse our way, by taking heed thereto according to God’s word, we are then morally capacitated for the enjoyment of His presence.
My reader will at once perceive what a vast field of practical truth is here laid open to him, and also how largely the doctrine of the brazen laver is brought out in the New Testament. Oh! that all those who are privileged to tread the courts of the sanctuary, in priestly robes, and to approach the altar of God, in priestly worship, may keep their hands and feet clean by the use of the true laver.
It may be interesting to note that the laver, with its foot, was made "of the looking-glasses of the women assembling, which assembled at the door of the tabernacle of the congregation." (See Ex. 38: 8) This fact is full of meaning. We are ever prone to be "like a man beholding his natural face in a glass; for he beholdeth himself and goeth away, and straightway forgetteth what manner of man he was." Nature’s looking-glass can never furnish a clear and permanent view of our true condition. "But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer but a doer of the word, this man shall be blessed in his deed." (James 1: 23-25) The man who has constant recourse to the word of God, and who allows that word to tell upon his heart and conscience, will be maintained in the holy activities of the divine life.
Intimately connected with the searching and cleaning action of the word is the efficacy of the priestly ministry of Christ. "For the word of God is quick and powerful, (i.e., living and energetic,) and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart; neither is there any creature that is not manifest in his sight; but all things are naked and open to the eyes of him with whom we have to do." Then the inspired apostle immediately adds, "Seeing then that we have a great High Priest, that is passed through the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with a feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy and find Grace to help in time of need." (Heb. 4: 12-16)
The more keenly we feel the edge of the word, the more we shall prize the merciful and gracious ministry of our High Priest. The two things go together. They are the inseparable companions of the Christian’s path. The High Priest sympathises with the infirmities which the word detects and exposes. He is "a faithful" as well as "a merciful High Priest." Hence, it is only as I am making use of the laver that I can approach the altar. Worship must ever be presented in the power of holiness. We must lose sight of nature, as reflected in a looking-glass, and be wholly occupied with Christ, as presented in the word. In this way only shall the "hands and feet," the works and ways be cleansed, according to the purification of the sanctuary.
Prom ver. 22 - 23 we have the "holy anointing oil," with which the priests, together with all the furniture of the tabernacle, were anointed. In this we discern a type of the varied graces of the Holy Ghost, which were found, in all their divine fullness, in Christ. "All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad." (Ps. 45: 8) "God anointed Jesus of Nazareth with the Holy Ghost and with power." (Acts 10: 38) All the graces of the Spirit, in their perfect fragrance, centred in Christ; and it is from Him alone they can flow. He, as to His humanity, was conceived of the Holy Ghost; and, ere He entered upon His public ministry, He was anointed with the Holy Ghost; and, finally, when He had taken His seat on high, in token of an accomplished redemption, He shed forth upon His body, the Church, the precious gift of the Holy Ghost. (See Matt. 1: 20; Matt. 3: 16, 17; Luke 4: 18, 19; Acts 2: 33; Acts 10: 45, 46; Eph. 4: 8-13)
It is as those who are associated with this ever blessed and highly-exalted Christ that believers are partakers of the gifts and graces of the Holy Ghost; and, moreover, it is as they walk in habitual nearness to Him, that they either enjoy or emit the fragrance thereof. The unrenewed man knows nothing of this. " [Upon man’s flesh it shall not be poured." The graces of the Spirit can never be connected with man’s flesh, for the Holy Ghost cannot own nature. Not one of the fruits of the Spirit was ever yet produced "in nature’s barren soil." "We must, be born again." It is only as connected with the new man, as being part of "the new creation," that we can know anything of the fruits of the Holy Ghost. It is of no possible value to seek to imitate those fruits and grace’s. The fairest fruits that ever grew in nature’s fields, in their highest state of cultivation - the most amiable traits which nature can exhibit, must be utterly disowned in the sanctuary of God. "Upon man’s flesh shall it not be poured; neither shall ye make any other like it, after the composition of it: it is holy, and it shall be holy unto you. Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people." There must be no counterfeit of the Spirit’s work; all must be of the Spirit - wholly, really of the Spirit. Moreover, that which is of the Spirit must not be attributed to man. "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned." (1 Cor. 2: 14)
There is a very beautiful allusion to this "holy anointing oil" in one of the "songs of degrees." "Behold," says the Psalmist, "how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard; that went down to the skirts of his garments." (Ps. 133: 1, 2.) The head of the priestly house being anointed with the holy oil, the very "skirts of his garments" must exhibit the precious effects. May my reader experience the power of this anointing! May he know the value of having "an unction from the Holy One," and of being " sealed with that Holy Spirit of promise!" Nothing is of any value, in the divine estimation, save that which connects itself immediately with Christ, and whatever is so connected can receive the holy anointing.
In the concluding paragraph of this most comprehensive chapter, we have the "sweet spices tempered together, pure and holy." This surpassingly precious perfume presents to us the unmeasured and Immeasurable perfections of Christ. There was no special quantity of each ingredient prescribed, because the graces that dwell in Christ, the beauties and excellencies that are concentrated in His adorable Person, are without limit. Nought save the infinite mind of Deity could scan the infinite perfections of Him in whom all the fullness of Deity dwelleth; and as eternity rolls along its course of everlasting ages, those glorious perfections will ever be unfolding themselves in the view of worshipping saints and angels. Ever and anon, as some fresh beams of light shall burst forth from that central Sun of divine glory, the courts of heaven above, and the wide fields of creation beneath, shall resound with thrilling Alleluias to Him who was, who is, and who ever shall be the object of praise to all the ranks of created intelligence.
But not only was there no prescribed quantity of the ingredients; we also read, "of each there shall be a like weight." Every feature of moral excellence found its due place and proper proportion in Christ. No one quality ever displaced or interfered with another; all was "tempered together, pure and holy," and emitted an odour so fragrant that none but God could appreciate it.
"And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy." There is uncommon depth and power in the expression "very small It teaches us that every little movement in the life of Christ, every minute circumstance, every act, every word, every look, every feature, every trait, every lineament, emits an odour produced by an equal proportion - "a like weight" of all the divine graces that compose His character. The smaller the perfume was beaten, the more its rare and exquisite temper was manifested.
"And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the Lord. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people." This fragrant perfume was designed, exclusively, for Jehovah. Its place was "before the testimony." There is that in Jesus which only God could appreciate. True, every believing heart can draw nigh to His matchless Person, and more than satisfy its deepest and most intense longings; still, after all God’s redeemed have drunk, to the utmost of their capacity; after angels have gazed on the peerless glories of the man Christ Jesus, as earnestly as their vision is capable of; after all, there will be that in Him which God alone can fathom and enjoy. No human or angelic eye could duly trace the exquisitely minute parts of that holy perfume "beaten very small." Nor could earth afford a proper sphere in which to emit its divine and heavenly odour.
Thus, then, we have, in our rapid sketch, reached the close of a clearly marked division of our book. We began at "the ark of the covenant," and travelled out to "the altar of brass;" we returned from "the altar or brass," and have come to the "holy perfume;" and, oh! what a journey is this, if only it be travelled, not in company with the false and flickering light of human imagination, but by the infallible lamp of the Holy Ghost! What a journey if only it be travelled, not amid the shadows of a bygone dispensation, but amid the personal glories and powerful attractions of the Son, which are there portrayed! If my reader has so travelled it, he will find his affections more drawn to Christ than ever; he will have a loftier conception of His glory, His beauty, His preciousness, His excellency, His ability to heal a wounded conscience, and satisfy a longing heart; he will have his eyes more thoroughly closed to all earth’s attractions, and his ears closed to all earth’s pretensions and promises. In one word, he will be prepared to utter a deeper and more fervent amen to the words of the inspired apostle, when he says, "IF ANY MAN LOVE NOT THE LORD JESUS CHRIST, LET HIM: BE ANATHEMA, MARANATHA."* (1 Cor. 16: 22)
{*It is interesting to note the position of this most Solemn and startling denunciation. It occurs at the close of a long epistle, in the progress of which the apostle had to rebuke some of the grossest practical evils and doctrinal errors. How solemn, therefore, how full of meaning the fact, that when he comes to pronounce his anathema, it is not hurled at those who had introduced those errors and evils, but at the man who loves not the Lord Jesus Christ. Why is this? Is it because the Spirit of God makes little of errors and evils? Surely not; the entire epistle unfolds His thoughts as to these. But the truth is, when the heart is filled with love to the Lord Jesus Christ, there is an effectual safeguard against all manner of false doctrine and malpractice. If a man does not love Christ, there is no accounting for the notions he may adopt, or the course he may pursue Hence the form and the position of the apostolic anathema.}
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 8, 9, 10, 11, 12, 13, 14, 16, 17, 18, 19, 20, 21 Vers. 1-8. THE ALTAR OF BURNT OFFERING. From the…
Vers. 1-8. THE ALTAR OF BURNT OFFERING. From the description of the tabernacle, or sacred tent in which worship was to be offered by the priests, it followed in natural sequence, that directions should be given concerning the court, or precinct, within which the tabernacle was to stand Ancient temples were almost universally surrounded by precincts, which the Greeks called temenh, whereto a sacred character attached; and this was particularly the case in Egypt, where the temenos seems to have been a regular adjunct to the temple (Wilkinson in Rawlinson"s Heradotus, vol. 2. p. 202, 2nd edition). Among the chief uses of such an open space, was the offering of victims on altars, as these could not be conveniently consumed elsewhere than in the open air, on account of the clouds of smoke and the fumes of the sacrifices. As in the description of the tabernacle, the furniture was first described, then the structure, so now the altar takes precedence of the court which was to contain it.
Thou shalt make an altar. Rather, the altar." God had already declared that he would have an altar made to him in the place where he should "record his name". (Exo_20:24) And, even apart from this, an altar would be regarded as so essential an element in Divine worship, that no place of worship could be without one. Of shittim wood. God had required (1. s. c.) that his altar should be "of earth," or else of unhewn stones. (Exo_20:25) The command now given was to make, not so much an altar, as an altar-case (see ver. 8). There can be no doubt that Jarchi is right in supposing that, whenever the tabernacle for a time became stationary, the hollow case of the altar was rifled up with earth, and that the victims were burnt upon this. Four-square. Altars were commonly either square or round. An Assyrian triangular one was found by Mr. Layard at Nineveh; but even this had a round top. The square shape is the most usual, and was preserved, probably in all the Temple altars, certainly in those of Solomon (2Ch_4:1) and Herod (Joseph. Bell. Jud_1:5:5,
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Vers. 1-8. The symbolism of the brazen altar.
The noticeable points of this altar are its position, material, ornaments, and purpose or use.
I ITS POSITION.
(1) It was without the sanctuary, in the open court beyond;
(2) under the canopy of heaven;
(3) directly in front of the sanctuary, and so of the ark and the mercy-seat.
(1) It was without the sanctuary, that none might venture inside the holy structure, and so draw nigh to God without passing it, and obtaining from it the purification which it could confer. Even if the priests on the way to the tabernacle did not always stop at the altar to offer a victim as a sacrifice, they would have the thought of the need of expiation brought home to them by the sight of it, and might as they passed propitiate the Most High by the offering of a prayer. The position of the altar taught that man"s first need is to have his sins and impurities purged away; and that until this is done, he must not presume to worship God, or enter into his presence, or offer the sacrifice of praise, or mingle in the company of those who form "the general assembly and church of the first-born, which are written in heaven.
(2) It was under the open canopy of heaven, visible to all, accessible to all, for all Israel might enter the court; thereby teaching, that the necessary purification was intended by God to be open to all, and that his eye looked down from heaven with favour upon all who desired to be purged from their impurities, and were willing to accept the appointed mode of purging.
(3) It was directly in front of the sanctuary, and so of the ark and the mercy-seat. By this position it pointed to them, led the eye towards them, reminded men of them. With God, in the holy of holies, was at once justice, and also mercy the law and the mercy-seat. Here, at the altar, was the place where the two could be reconciled, where "mercy and truth might meet together, righteousness and peace kiss each other." Here was to be begun that purging, both of the nation and of individuals, which was only complete when once in the year the high priest entered into the holiest, with the blood of the sin-offerings, and sprinkled it on the horns of the altar that was within the veil, (Exo_30:10) and "on the mercy-seat eastward", (Lev_16:14) so atoning both for himself and for the sins of the people. (Heb_9:7)
II ITS MATERIAL. The material was
(1) shittim or acacia wood;
(2) bronze; and
(3) earth;
the earth alone constituting the true altar, (Exo_20:24) and the wood and metal a casing, by means of which the earth was kept together.
(1) Shittim, or acacia, the most incorruptible of woods, typified the purity required in all that is set apart for God.
(2) Bronze, the metal most common in the use of the time, indicated that the altar was for every-day employment by the mass of the people (Leviticus 1-7.).
(3) Earth, pure fragrant mould, that of which man was formed at the first, (Gen_2:7) and into which he is resolved at the last, (Gen_3:19) may well have represented Humanity; so that in the altar, which God had required to be made of earth, (Exo_20:24) he saw Humanity making its offerings to him, peace-offerings in thankfulness for his mercies, sin-offerings in deprecation of his anger, burnt-offerings in complete dedication of the whole being to his service. Or the mould may primarily have represented this earth, on which we live, whereof it is the essence as being the life-sustaining portion, and only secondarily man, for whom the earth was brought into existence, and of which he is the master.
III ITS ORNAMENTS. These were,
(1) perhaps, its cincture;
(2) certainly, its horns.
(1) The cincture, or "compass" (ver. 5), if it was wholly for ornament, may simply have indicated the propriety of adorning and beautifying everything which is brought into the service of the sanctuary. Without some wreath, or moulding, where the grating began, the altar would have had a bare and unfinished look. It would have been wanting in elegance and beauty. The pattern shown to Moses in the mount did not allow of this. It left nothing bare, unsightly, inelegant, out of taste. God chose to be worshipped "in the beauty of holiness." It is easy to disparage beauty; and certainly beauty alone, not accompanied by purity and goodness, is worthless, vain, trivial. But, as men desire beauty in their own houses, furniture, utensils, vessels, implements, so natural piety leads them to desire even greater beauty for the houses, vessels, etc., used in the service of God. "The house," said David, "that is to be builded for the Lord, must be exceedingly magnifical". (1Ch_22:5) And congruity requires that, if a house be magnifical, all its contents, down to the meanest vessel, should possess some beauty; otherwise, the law of harmony is broken a discord manifests itself.
(2) The horns at the four corners, uprearing themselves to heaven, and showing conspicuously, as symbols of power and strength, spoke of the God to whom the altar was reared, and indicated his ability to help, protect, and succour his worshippers. But there was also a human side to their symbolism. They further indicated the victory which man gains over death and Satan by means of expiation, the height to which he is exalted when the atonement made for him cleanses him from all sin. "O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law; but thanks be to God, who giveth us the victory through Jesus Christ our Lord!
IV ITS PURPOSE. We have assumed throughout that the purpose of the altar its main purpose was expiation. Its proper title was "the altar of burnt-offering." All offerings, except those which the high priest offered at the altar of incense in the holy of holies, were to be made at this brazen altar before the door of the tabernacle. Hither were the Israelites to bring alike their peace or thank-offerings, their burnt-offerings, and their sin-offerings. Expiation was the sole idea of the last of these, and a main idea of the second; it was absent only from the first. Thus it was the predominant idea of sacrifice. The altar witnessed to the guilt of man in God"s sight, and the need of an atonement being made for him before he could be reconciled to "the High and Holy One." It witnessed also to God"s eternal purpose, that a way of reconciliation should be devised, and made known to man, and that thus it should be put into his power to make his peace with God. The true victim was not indeed as yet offered. Bulls and goats, lambs and rams, could never of themselves, or of their own proper force, sanctify the unclean or take away sin. It was only by virtue of the death which their sacrifice prefigured, that they had any atoning force, or could be accepted by God as expiatory. Each victim represented Christ the one and only sacrifice for sin which could propitiate the Father. And the altar therefore represented and typified the cross on which Christ died, offering himself thereon to the Father as both priest and victim. Shape and material were different, and the mode of death was different; but each was the material substance on which the atoning victim died, each was stained with the atoning blood; and each was unspeakably precious to the trembling penitent who felt his need of pardon, and, if possible, even more precious to him who knew that atonement had thereon been made for him, and felt his pardon sealed. No true Israelite would sacrifice on any altar but that of the sanctuary. No true Christian will look for pardon and atonement anywhere but to the cross of Christ, and to him who on that altar gave his life for man.
HOMILIES BY J. URQUHART Vers. 1-21. The tabernacle and its teachings.
I THE ALTAR OF SACRIFICE.
1. The situation of the altar.
(1) It faced the worshipper as he entered. The cross of Christ must be held up before men, if they are to be brought nigh to God.
(2) It stood before the holy place, and had to be passed by all who entered there. The realisation of Christ"s atonement for sin is the only path to God"s presence.
1. The altar, on which the sacrifice for sin is laid, is the place of power. Thehorns, the symbol of Divine power. The gospel of Christ is the power of God unto salvation.
2. In Christ God gives us a place for accepted offerings. The altar wasIsrael"s as well as God"s: upon it were laid their offerings as well as those prescribed for the daily service and the great day of atonement. In Christ we are able to offer sacrifices that are well pleasing to God.
II THE COURT OF THE TABERNACLE.
1. Its limits were appointed by God himself. The Church must be made nobroader than his commandment makes it. In his own time he will make it conterminous with the world; but meanwhile we must obey his commandment and fulfil his purpose by making it conterminous with living faith.
2. It was for all Israel. Living faith in Christ should be a passport to all hischurches.
3. How the court was formed
(1) Its walls were made of fine linen. The distinction between the world and the Church is righteousness.
(2) The gate was formed of blue and purple and scarlet. Entrance is had not by man"s righteousness, but by bowing beneath the manifested grace of God in Christ.
III THE OIL FOR THE LAMPS.
1. It was the free-will offering of the people. The light of the world springsfrom the consecration of believers.
2. It was to be pure. Believers must keep themselves unspotted from theworld.
3. It was to be beaten, not pressed, and thus be the finest which the olivecould yield. The highest outcome of humanity is the Christ-like life.
4. The lamps were to burn always. Our light, the flame of love, must burnconstantly before God, and its radiance be shed always before men.
5. The lamps were to be tended by the ministers of God. The aim of thosewho labour in weird and doctrine should be the development of Christ-like life, love to God and man. U.
HOMILIES BY J. ORR Vers. 1-20. The brazen altar and court of the tabernacle.
From the sanctuary, we pass in this chapter to the outer court, the principal object in which was the brazen altar, or altar of burnt offering.
I THE BRAZEN ALTAR (vers. 1-9).
1. Form of the altar. The altar was a foursquare case of shittim wood, five cubits long and five broad, made with four horns, and overlaid with plates of bronze. Round it, at some distance from the ground, was apparently a ledge, on which the priests stood when engaged with the sacrifices. We must suppose that the central part was filled with earth, or with the unhewn stones commanded in Exo_20:24, Exo_20:25. The "grate of network" of ver. 4, seems to us to have supported the ledge, or compass of ver. 5. Some take a different view of it.
2. Its horns. These are rightly understood as the points in which the force or virtue of the altar concentrated itself.
3. Its uses. It was
(1) the place to which the people brought their offerings to God;
(2) the place at which reconciliation was made for sin;
(3) the place on which the parts of the sacrifices which belonged to God were consumed by fire.
Here, at the altar, were the victims slain; around the altar the atoning blood was poured or sprinkled; in the case of the sin offering, the blood was smeared upon the horns: with live coals from the altar did the priest replenish his censer when he went in to burn incense before the Lord. On this altar was laid the daily burnt-offering, together with the "sacrifices of righteousness," "the burnt-offering, and whole burnt-offering", (Psa_51:19) by which the people expressed their consecration to God. Here were consumed the fat and choice parts of the peace-offerings, etc.
4. Its typical significance.
(1) The altar, as the place of atonement, reminded the worshipper of sin, and of his need of cleansing from sin"s guilt. In this way, it pointed forward to Christ, in whom the whole ritual of sacrifice reaches its consummation.
(2) As the altar of burnt-offering, it taught the duty of unconditional and entire surrender to the will of God. This offering up of the whole being to God in inward consecration underlies the special acts of consecration symbolised in the shew-bread, in the lighted candlestick, and in the ascent of incense from the golden altar.
(3) As God"s altar, it was a witness to the Divine readiness to pardon; yet a testimony to the stern truth that without shedding of blood there is no remission. (Heb_9:22)
II THE COURT OF THE TABERNACLE (vers. 9-20). On the general construction of the court, see the exposition. We have to view it as a spacious enclosure of a hundred cubits by fifty, its sides formed by linen hangings, five cubits in height, and supported by pillars of brass (bronze) five cubits apart, to which the hangings were attached by hooks and fillets of silver. The brazen altar stood in the forepart of the court; the tabernacle towards the rear. Between the brazen altar and the tabernacle was the laver. The design of this court was to furnish the people, who were precluded from entering the sanctuary, with a place in which they might still, though at some distance, personally appear before Jehovah. The court conferred a privilege, yet taught a lesson. The fact that he could approach no further than its precincts painfully reminded the Israelite that, as yet, the work of atonement was incomplete that he still stood, because of his unholiness, at a great distance from God. In the gospel of Christ, these barriers are all done away with. 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 vv1, 9, 20 An altar of shittim wood.
Exo_27:1-8
An altar of shittim wood.
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The altar of burnt-offering
I. The altar of burnt-offering was made partly of wood, and partly of brass. The wood was incorruptible; and was therefore a lively type of the incorruptible humanity of Jesus.
II. The altar of burnt-offering, was not a golden altar; but a brazen altar. Brass is a durable metal, and an emblem of strength. Christ was equal to His mighty work. I have laid help upon one that is mighty. He is mighty to save, and strong to plead the cause of His people.
III. The altar was foursquare. There were firmness, stability and strength. The purposes of Divine love cannot be overturned. The atonement Christ has made is perfect and complete. Our altar presents a bold front to the enemy. It is a solid mass of strength.
IV. It was a horned altar. In Christ we have sovereignty, protection, dignity and glory. Horns in Scripture are almost invariably emblems of power--regal power. Christ is King of kings and Lord of lords.
V. It was an anointed altar. The holy anointing oil was poured upon it, and thus it was sanctified, and became most holy. Christ was anointed with the oil of gladness above His fellows. The fulness of the Spirit was upon Him.
VI. The sanctified altar sanctified all that was laid upon it. Whatsoever toucheth the altar shall be holy. The altar was therefore greater than the sacrifice. It is the altar that sanctifieth the gift. The Divine nature of Christ sustained His human nature, and gave efficacy to His sacrifice. Christs glorious Person is the only Altar on which we can offer acceptable sacrifices to God.
VII. Christ is a spiritual altar, and on it we may offer spiritual sacrifices. To this Altar we must bring our prayers. If we pray in the name of Jesus, we give wings to our feeble breathings. To this Altar we must bring our praise. By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name. No service of song can be acceptable to God apart from Jesus Christ.
VIII. It was a sacrificial altar. On this altar was offered the daily sacrifice--a lamb every morning, and a lamb every evening. Behold the Lamb of God! Christ is the Lamb of Gods providing.
IX. It was a burning altar. On the altar sacrifices were continually burning. The fire was never to go out. Perfection was not to be found under the old dispensation. Christs sacrifice was one; and it was offered but once. Christ was once offered to bear the sins of many. By one offering He hath perfected for ever them that are sanctified. At the Jewish altar the fire consumed the sacrifices; but the sacrifice Christ offered consumed the fire. It is finished.
X. The altar of burnt-offering was Gods altar (Psa_43:3-4). Jesus is the Christ of God. He is Gods beloved Son. In coming to Christ we come to the altar of Gods providing; we come to the altar of Gods appointment.
XI. It is the sinners altar. The altar was erected on purpose for the guilty; and Christ came into the world to save sinners.
XII. It is a blood-stained altar. Where the blood is, it is safe for the sinner to go. Being sprinkled with blood, it is a protecting altar.
XIII. The altar of brass was a nourishing altar. The priests had a portion of the sacrifices for their food (1Co_9:13). We have an altar--the glorious Person of Christ--whereof they have no right to eat which serve the Tabernacle. The old dispensation has passed away. The present dispensation is spiritual. Having the heavenly things themselves, we have no need of the patterns. In Christ we have all the good things, of which the Tabernacle and its services were shadows. All believers are priests. All wait at the altar. All live on Christ.
XIV. It was a conspicuous altar. No one could enter the court of the Tabernacle without seeing the brazen altar. Christ must be the preachers theme. Christ is the only object of saving faith, and Jesus only must be the subject of our ministry. (B. E. Sears.)
The size of the altar
It is observable in Scripture that Moses altar was but five cubits in length, and five in breadth, and three in height (Exo_27:1); but Solomons altar was much larger (2Ch_4:1). Now the reason hereof seems to be this, because Moses was in a warfare, in an unsettled condition, in the wilderness, in continual travel, full of troubles, and could not conveniently carry about an altar of that bigness; but Solomon was on his throne in a tranquil state, settled in quiet possession of his kingdom, and as his name was, so was he a true Solomon, that is, peaceable. Thus it ought to be with all good men, that when they have more peace and prosperity than others, their service of God should be proportionable. Solomons Temple must outstrip Moses Tabernacle in beauty and glory, and Solomons altar must exceed the bigness of Moses altar. In their peace and plenty, their holiness should outshine others that are in want and misery, when God lays not so much sorrow upon them as upon others, they should lay the more duty upon themselves. If God send them fewer crosses and more comforts, they are to return more service and commit less evils. (J. Spencer.)
The altar of brass
The altar was four-square, and it had four horns. The animals offered in sacrifice were horned animals, and were doubtless bound by their horns to the horns of the altar, and then slain (Psa_118:27), so that the ground round about the altar would be always red and wet with blood. Life is in the blood; to shed the blood is to sacrifice the life; and the first thing that meets our eye as we enter the gate of the court, and look at the earth on which we are walking, is blood--sacrificed life. To this altar the sinner came leading his sin-offering. Here he stood before God, and his sins were confessed, and transferred or imputed to the unblemished and innocent animal, which had then to suffer and to die for sin, but not for its own sin. The innocent one died for the guilty one. These sacrifices were typical of Christs sacrifice. He suffered, the Just for the unjust: on Him our sins were laid; He bore them in His body on the tree. He was made sin, or a sin-offering, for us, and by His stripes we are healed. His blood was shed for the remission of sins, and now it cleanseth us from all sin (1Pe_3:18; Isa_53:5-6; 1Pe_2:24; 2Co_5:21; Mat_26:28; 1Jn_1:7). Christ is our Altar, our Sacrifice, and our Priest. He offered Himself for us. And having met most fully all Gods claims, He now meets and supplies all the penitent believing sinners need. Every saved sinner has come to this spot--has seen Jesus as the Lamb of God which taketh away the sin of the world (Joh_1:29). We have seen Christ as the Redeemer, and as the Gate or Way to God, and now we see Him as the Altar, Priest, and Sacrifice. Here we stand with our hand of faith on His head, and we feel that as our Sin-offering He has suffered for our sin, and has put it away. Our life was forfeited, but Christ who loved us, and gave Himself for us, has sacrificed His own life to save us from eternal death (Eph_5:25; Joh_10:11; Joh_10:15). (G. Rodgers.)
Significance of the altar of burnt-offering
In other cases an altar was said to be built, or elevated; but the portable structure used as such in the Tabernacle is spoken of as made, or constructed, because it had a frame of wood overlaid with copper. This frame was probably filled with earth to answer the requirements of the general statute. There is no intimation of this, indeed, in the writings of Moses; but neither does he mention any other expedient for holding the fire in place. Copper as dug out of the ground, similar to it in colour, and inferior to that metal which among metals represented celestial glory, was appropriately associated with earth in an altar belonging to a permanent and yet portable institution. By the affinity of the copper with the earth, this frame of an altar, which could be carried from place to place, fulfilled the same end in the expression of thought, as an altar of earth. The wood being, in the first place, designed for a frame on which the copper might be fastened so as to give sufficient size and strength without too great weight, was of acacia for the same reason which required this particular species of timber in the planks of the house, and the pillars of the court. The Tabernacle being a place of life, acacia wood, on account of its superiority to decay, was sought for every purpose which was to be answered with wood, whether in the edifice or its furniture. Not only the frame, or wall of the altar, was of acacia covered with copper, but also the horns; and this fact may help to determine the significance of these projections. The horn is, in cornute animals, the instrument of power, and thence becomes an emblem of strength, and as such is congruous with all the other elements combined in the altar as a symbol. It has, accordingly, been commonly understood that the horns of the altar represented the power of its ministrations. But recently it has been suggested that among the metaphorical significations of the horn, height was no less appropriate than strength as an attribute of an altar. The horn is the highest part of the animal, carried aloft as a badge of power and the honour consequent on power, and therefore used as a sign of elevation. To lift up the horn is to exalt, either in the physical or in a figurative sense. The horns of an altar may be intended, therefore, to symbolize still more emphatically the elevation of the earth on which the sacrifice is offered toward heaven, the residence of the Being to whom it is presented. The copper with which the horns were overlaid seems to countenance this interpretation. May not both shades of meaning be comprehended in one and the same emblem? The horns elevating the place of sacrifice nearer to heaven, the efficacy of the altar was especially conspicuous in these symbols of elevation. (E. E. Atwater.)
The brazen altar
This altar of burnt-sacrifice, with the offerings presented upon it, stands before us as a type of Christ and His cross. And the materials of which the altar was composed point strikingly to His twofold nature. His humanity, if found alone, would have been consumed by the fire of Divine justice, which blazed forth against Him when He stood as our substitute and bore our sins in His own body on the tree. And then, on the other hand, His Divinity, if found alone, like the altar, if all of brass, would have been too oppressive for us. It would have made us afraid by its excellency, and would have overwhelmed us by its majesty. But blended with the humanity, and tempered and softened by its transmission through the vail of flesh, it meets our necessities in every respect, and furnishes us with just the help and comfort that we need. (R. Newton, D. D.)
Lessons
I. Look now at the position which God assigned to the altar of sacrifice in the Jewish Tabernacle, that heaven-sketched symbol of the Church. Behold one of the marks of a true Church. It will give great prominence to the altar, the cross of Christ, or the doctrine of His atoning sacrifice.
II. The relation which it bore to every other part of the Tabernacle. It was the most important part of the whole Tabernacle. Like the root to the tree, like the foundation to the building, like the fountain to the stream, like the mainspring to the watch, like the heart to the body, it was that, on which every other part of the sacred structure depended, and from which it derived all its value. This altar represents the cross of Christ. As we look at it from this point of view, we seem to see written on it as with a sunbeam, the great practical truth, that the way to heaven--the only way by which any of our ruined race can enter there--lies over Calvary. There is no pardon, no renewal, no acceptance, no righteousness, no peace, no grace, no blessing, no salvation to any of Adams children, but through the sacrifice once offered upon the cross. And this is true not of our persons only, but of our services also. Accepted in the beloved, is the great underlying doctrine of the gospel. Our prayers, our praises, our sighs, our tears, our repentance, our faith, our words, our actions, our labours, our sufferings, our vows, our alms-givings, our sermons, our sacraments--all things that may be crowded into the entire circle of our services--have worth, or merit, not in themselves, but only as they stand connected with the sacrifice which Jesus offered on the cross, and are sprinkled with His atoning blood, in all its prevailing efficacy.
III. Our third lesson from this altar is suggested by the continuity of the offerings presented upon it. There was to be no cessation, no suspension, or interruption of the service here rendered. The sacrifice on the Jewish altar was an imperfect sacrifice, and hence the necessity for its repetition. They were sacrifices, as St. Paul says, offered year by year continually, which could never make the comers thereunto perfect. Our sacrifice, offered upon the cross, is a perfect sacrifice, and therefore it needs no repetition. It was offered once for all; and by this one offering, Jesus, our great High Priest, perfects for ever them that are sanctified ; i.e., all His believing people. The offering was once made, but the merits, the influence, the efficacy of the offering, abide continually. And because it thus abides, there needs no repetition of it.
IV. Our fourth lesson is taught us, when we consider the efficacy of the offerings presented on the brazen altar. You may say, indeed, that we have just spoken of their imperfection, and that is true. They were not intended to do for the Jews what the sacrifice of Christ does for us. They were only types, or shadows of that sacrifice. Of course they could only have a typical, or shadowy efficacy. This, however, they had in perfection. And here the brazen altar points significantly to the cross of Christ. It speaks to us, in eloquent tones, of the thorough efficacy, the absolute perfection of the sacrifice He offered.
V. The fifth and last lesson taught us by this altar is seen, when we observe the extent of its benefits. It was open to all. (R. Newton, D. D.)
The brazen altar of burnt-offering
In this we have a significant type of our Lord, regarded more particularly in His Divine nature. This view is supported by our Lord Himself, when He says that the altar is greater than the sacrifice (Mat_23:19). Both sacrifice and altar were but shadows, and derived their importance wholly from the reality to which they referred. But as a shadow of Christs sacrifice, the importance of the legal victims was immeasurable; and yet our Lord says the greatness to which the altar pointed transcends it. Then lies not the thought very near, that the altar pointed to His Divinity? And still further is this conclusion justifiable by the additional saying of our Lord, that the altar sanctifies the sacrifice; for was it not the union of His Divine with His human nature which imparted to the latter its majesty inconceivable, and to His sacrifice its miraculous and eternal efficacy? A remarkable confirmation of this view is found in the fact that the altar, during removal, was covered with a purple cloth, which colour symbolized the hypostatic union. The construction of the altar pointed another lesson. The outer covering of brass concealed and protected an interior of wood. In fact, the altar was said to be made of wood. Now in Hebrew, wood and tree are synonymous, and trees are frequently spoken of in the Bible as emblematic of Gods saints. By the wood of the altar was signified the members of Christ: It was a visible parable of the mystical union between Christ and His people. As the wood was hidden within the altar, so in Gods eye were they hid in Him. And the lesson thus taught by the altar was this: Rom_8:1. The altar was surmounted by four horns, the well-known emblems of power; and these horns were deeply marked with sacrificial blood; and it fell from them as it fell from Him whom the altar typified in the garden and on the cross. These horns were, therefore, at once symbols of might and reconciliation, and were outstretched to the four corners of the earth, to call men to flee unto Christ to be saved. (E. F. Willis, M. A. , with quotations from H. Douglas, M. A.)
The altar of burnt-offering
This altar was the foundation of all the Tabernacle worship. The priests could not enter into the holy place except on the ground of sacrifice presented on the brazen altar. Nor could the high priest on the great atonement day enter the holy of holies without having first offered not only the ordinary sacrifice, but an additional sin-offering on the altar in the court. Not only was the Shekinah glory within the vail impossible of access, but the bread of the presence, the light of the lamps, the privileges of the altar of incense, were all closed until a sacrifice had been offered upon the altar. Thus were the children of Israel taught, and thus,too are we taught, that the first thing for the sinner to do, before he can taste the heavenly bread, before he can see the heavenly light, before he can even pray with acceptance, is to avail himself of the atonement which God has provided. The altar was the peoples place of meeting with God. It was free to all. The call was addressed to every child of Israel: Come into His courts and bring an offering with you. The atonement which God provides is free to all without exception, and without distinction. (J. M. Gibson, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Exodus 27
CHAPTER XXVII.
THE OUTER COURT.
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Exodus 27
Before describing the tabernacle, its furniture was specified. And so, when giving instructions for the court of the tabernacle, the altar has to be described: "Thou shalt make the altar of acacia wood." The definite article either implies that an altar was taken for granted, a thing of course; or else it points back to chap. Exo_20:24, which said "An altar of earth shalt thou make." Nor is the acacia wood of this altar at all inconsistent with that precept, it being really not an altar but an altar-case, and "hollow" (Exo_27:8)--an arrangement for holding the earth together, and preventing the feet of the priests from desecrating it. At each corner was a horn, of one piece with the framework, typical of the power which was there invoked, and practically useful, both to bind the sacrifice with cords, and also for the grasp of the fugitive, seeking sanctuary (Psa_118:27; 1Ki_1:50). This arrangement is said to have been peculiar to Judaism. And as the altar was outside the tabernacle, and both symbolism and art prescribed simpler materials, it was overlaid with brass (Exo_27:1-2). Of the same material were the vessels necessary for the treatment of the fire and blood (Exo_27:3). A network of brass protected the lower part of the altar; and at half the height a ledge projected, supported by this network, and probably wide enough to allow the priests to stand upon it when they ministered (Exo_27:4-5). Hence we read that Aaron "came down from offering" (Lev_9:22). Lastly, there was the same arrangement of rings and staves to carry it as for the ark and the table (Exo_27:6-7).
It will be noticed that the laver in this court, like the altar of incense within, is reserved for mention in a later chapter (Exo_30:18) as being a subordinate feature in the arrangements.
The enclosure was a quadrangle of one hundred cubits by fifty; it was five cubits high, and each cubit may be taken as a foot and a half. The linen which enclosed it was upheld by pillars with sockets of brass; and one of the few additional facts to be gleaned from the detailed statement that all these directions were accurately carried out is that the heads of all the pillars were overlaid with silver (Exo_38:17). The pillars were connected by rods (fillets) of silver, and a hanging of fine-twined linen was stretched by means of silver hooks (Exo_27:9-13). The entrance was twenty cubits wide, corresponding accurately to the width, not of the tabernacle, but of "the tent" as it has been described (reaching out five cubits farther on each side than the tabernacle), and it was closed by an embroidered curtain (Exo_27:14-17). This fence was drawn firmly into position and held there by brazen tent-pins; and we here incidentally learn that so was the tent itself (Exo_27:19).
We are now in a position to ask what sentiment all these arrangements would inspire in the mind of the simple and somewhat superstitious worshippers.
Approaching it from outside, the linen enclosure (being seven feet and a half high) would conceal everything but the great roof of the tent, one uniform red, except for the sealskin covering along the summit. A gloomy and menacing prospect, broken possibly by some gleams, if the curtain of the gable were drawn back, from the gold with which every portion of the shrine within was plated.
So does the world outside look askance upon the Church, discerning a mysterious suggestion everywhere of sternness and awe, yet with flashes of strange splendour and affluence underneath the gloom.
In this place God is known to be: it is a tent, not really "of the congregation," but "of meeting" between Jehovah and His people: "the tent of meeting before the Lord, where I will meet with you, ... and there I will meet with the children of Israel" (Exo_29:42-43). And so the Israelite, though troubled by sin and fear, is attracted to the gate, and enters. Right in front stands the altar: this obtrudes itself before all else upon his attention: he must learn its lesson first of all. Especially will he feel that this is so if a sacrifice is now to be offered, since the official must go farther into the court to wash at the laver, and then return; so that a loss of graduated arrangement has been accepted in order to force the altar to the front. And he will soon learn that not only must every approach to the sacred things within be heralded by sacrifice upon this altar, but the blood of the victim must be carried as a passport into the shrine. Surely he remembers how the blood of the lamb saved his own life when the firstborn of Egypt died: he knows that it is written "The life (or soul) of the flesh is in the blood: and I have given it to you upon the altar to make atonement for your souls (or lives): for it is the blood that maketh atonement by reason of the life (or soul)" (Lev_17:11).
No Hebrew could watch his fellow-sinner lay his hand on a victim's head, and confess his sin before the blow fell on it, without feeling that sin was being, in some mysterious sense, "borne" for him. The intricacies of our modern theology would not disturb him, but this is the sentiment by which the institutions of the tabernacle assuredly ministered comfort and hope to him. Strong would be his hope as he remembered that the service and its solace were not of human devising, that God had "given it to him upon the altar to make atonement for his soul."
Taking courage, therefore, the worshipper dares to lift up his eyes. And beyond the altar he sees a vision of dazzling magnificence. The inner roof, most unlike the sullen red of the exterior, is blazing with various colours, and embroidered with emblems of the mysterious creatures of the sky, winged, yet not utterly afar from human in their suggestiveness. Encompassed and looked down into by these is the tabernacle, all of gold. If the curtain is raised he sees a chamber which tells what the earth should be--a place of consecrated energies and resources, and of sacred illumination, the oil of God burning in the sevenfold vessel of the Church. Is this blessed place for him, and may he enter? Ah, no! and surely his heart would grow heavy with consciousness that reconciliation was not yet made perfect, when he learned that he must never approach the place where God had promised to meet with him.
Much less might he penetrate the awful chamber within, the true home of deity. There, he knows, is the record of the mind of God, the concentrated expression of what is comparatively easy to obey in act, but difficult beyond hope to love, to accept and to be conformed to. That record is therefore at once the revelation of God and the condemnation of His creature. Yet over this, he knows well, there is poised no dead image such as were then adored in Babylonian and Egyptian fanes, but a spiritual Presence, the glory of the invisible God. Nor was He to be thought of as in solitude, loveless, or else needing human love: above Him were the woven seraphim of the curtain, and on either side a seraph of beaten gold--types, it may be, of all the created life which He inhabits, or else pictures of His sinless creatures of the upper world. And yet this pure Being, to Whom the companionship of sinful man is so little needed, is there to meet with man; and is pleased not to look upon His violated law, but to command that a slab, inestimably precious, shall interpose between it and its Avenger. By whom, then, shall this most holy floor be trodden? By the official representative of him who gazes, and longs, and is excluded. He enters not without blood, which he is careful to sprinkle upon all the furniture, but chiefly and seven times upon the mercy-seat.
Thus every worshipper carries away a profound consciousness that he is utterly unworthy, and yet that his unworthiness has been expiated; that he is excluded, and yet that his priest, his representative, has been admitted, and therefore that he may hope. The Holy Ghost did not declare by sign that no way into the Holiest existed, but only that it was not yet made manifest. Not yet.
This leads us to think of the priest.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 9, 20 Exo_27:1. An altar of shittim wood.] It was known…
CRITICAL NOTES.—
Exo_27:1. An altar of shittim wood.] It was known also by two other names: 1st, as “the brass altar,” so called since it was overlaid with brass; 2d, the “outer altar,” because of its position without the tabernacle in the court, to which all the members of the house of Israel had free access. To this altar great importance and high honour was attached, as being the meeting-place between God and the worshipper.
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2. Its horns.] Karnoth = symbolical of power, protection, and help, as well as of glory and salvation, and designed to emphatically signify the whole purpose of the sacrificers.
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_27:1-8
THE ALTAR OF BURNT-OFFERING
I. The situation of this altar reminds us of the spirit in which guilty man should draw nigh to God. This altar of burnt-offering was placed in the court of the Tabernacle intimating the circumspection with which man should draw nigh unto God. Before he must venture into the Tabernacle he must recognise the holiness of God, and his own sinfulness, and purify himself from guilt and sin. Lamb, or ram, or goat, or bullock, must be sacrificed and consumed. In our day some presume to worship God, to serve God, without any deep recognition of sin, or any deep sorrow on its account. Let us come before God with a living sorrow for sin, and a burning desire for purity. Before we bring thank-offerings or sacrifices of praise, or dare to mix in the fellowship of saints, let us bring the sin-offering and the burnt-offering. Let us penitently trust in Christ the Lamb of God. “Draw nigh to God, and He will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded” (Jas_4:8).
II. The material of this altar reminds us of the fact that sin debases everything, and that as we leave sin behind the glory of life increases. The altar was overlaid with brass, and all the vessels were of brass. The precious metals so freely used elsewhere are wanting here. This altar recognising sin, recognises also the debasing dishonouring power of sin: yes, sin makes whatever it touches common and unclean. It debases our nature, our relationships, our work, our pleasures. As we pass, through the grace of Jesus, into the enjoyment of God’s fellowship and presence, everything grows more precious and beautiful. At the door of the Tabernacle is silver and embroidery, and within the shrine the drapery is more costly still, and all the vessels pure gold. As Christ frees us from sin, all becomes fairer and rarer. “For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron” (Isa_60:17). With perfect purity we find ourselves in the city which is “pure gold like unto transparent glass.”
III. The uses of this altar reminds us of the thoroughness with which we ought to dedicate ourselves to God. The burnt-offering symbolised the fact that its offerer thus yielded his life unto God. Thus must we die unto the world and to sin, that we may live unto God.
IV. The ornaments of this altar remind us of the perfect security of those who have repented and believed. There was a horn at each corner of the altar. “The horns are a symbol of power, of protection and help; and at the same time of glory and salvation.”—Kalisch. Let us fly to take hold of the horns of the altar.
SUGGESTIVE COMMENTS ON THE VERSES
We observe, 1st. The incorruptibility of our Saviour’s human nature being seen in the shittim-wood, the omnipotence of the divine nature is apparent in the brass of the altar. Its characteristic is endurance. The fire of a justice infinitely pure in itself, and altogether uncompromising in its requirements, must not consume it.
For, 2dly. The altar of burnt-offering being four-square, and having projections or pinnacles at every corner, it is implied thereby that the mediatorial work of Jesus Christ shall one day be efficacious and applicable to the whole world.
3dly. Did the altar of burnt-offering, under the seven-fold sprinkling of the oil of dedication, become the Holiness of holinesses to Jehovah? the most sacred of all the furniture that graced the Tabernacle or stood before the seat of mercy?—See from this particular the pertinency of our Saviour’s question to the blinded and ignorant teachers of His day. “Whether is greater, the gift, or the altar that sanctifieth the gift?” (Mat_23:19). They had perverted the original intention.
Hence, 4thly. The sacrifices of the altar, whether daily, weekly, monthly, or annually offered, pointed the nation of Israel to one greater sacrifice, in which all the mystic ordinances of the Tabernacle should finally be concentrated and embodied.
The altar was a very conspicuous object in the court. It stood in the centre, and on entering, was right before the worshipper, who could not fail to be impressed with its square and massive form, its bright and bloodstained exterior, its blazing and smoking fire, and its white-robed and ministering priests. If the type of the crucifixion was so very conspicuous in the court, how much more so should the crucified Christ Himself be in the New Testament Church. As the pious Hebrew on entering the gate leading to the sacred precincts could not miss seeing the brazen altar, so believers when visiting the house of God, should ever behold Jesus as its greatest attraction. The minister who does not make the Cross the grand theme of his preaching, need not expect to lead sinners to the Saviour. As the altar was the most prominent of the holy vessels in the Tabernacle court, and as the Cross is the principal object held up by faithful servants of God in the Christian sanctuary, and around which the thoughts and affections of His people cluster, so Christ will be the chief attraction of the New Jerusalem; and if we are among the number of His saints, its gates will open to admit us when we die, and as we enter, we will behold right before us, and in the very midst, heaven’s greatest and grandest sight, for the first scene that will burst upon our wondering and admiring gaze will be “the Lamb that once was slain;” and the first wave of celestial melody that will greet our ears and transport our hearts, will be that of praises to Him who loved us, and washed us from our sins in His own blood.
—W. Brown.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Mosaic-Ritual! Exo_27:1-21.
(1.) Beautiful and rich as were the materials employed, there was a remarkable simplicity about the tabernacle and its adjuncts. And why? Glance at the books designed for the instruction of children. They may be rich in design and ornate in execution, but how mono-syllabic they are! What pictures of simplicity they contain! When the child develops in body and mind, the thoughts and words are also proportionately developed. We do not dream of instructing the babe-mind in the mysteries of algebra, or the intricacies of science.
(2.) God speaks, by the mouth of a later prophet, as of Israel as His child at this time. As a child, Israel’s host could but receive milk of truth—the elementary truths of Divine wisdom. Pictures interleave the Divine manual of saving instruction—pictures such as the tabernacle, the altar of burnt-offering, the outer court with its brazen laver, and encircling curtains, and solitary gateway.
(3.) And as Israel grew, so the instruction was raised. The theocratic nation was schooled in the deep things of God, while its saints and seers were permitted to drink deeply at the Fount of Divine Wisdom, searching diligently into the mystery of redemption, until the Teacher Himself became Incarnate. Thus the Law was alike the pedagogue leading to, and the schoolmaster instructing as to, Christ—the End of the law for righteousness to every one that believeth.
“And when the last trumpet shall sound through the skies,
When the dead from the dust of the earth shall arise,
With bright millions I’ll rise far above yonder sky,
To wear Christ’s Righteousness for ever on high.”
Altars! Exo_27:1.
(1.) Appealing to the senses of a people whose spiritual discernment was undeveloped, Jehovah, on the very night in which they began their march from Egypt, went before them in the Shekinah, or pillar of fire by night and of a cloud by day, the advance or halt of which was the signal for their march or rest. SACRIFICE was contemplated as the very object of their journey; and we read of its being offered by Jethro and Aaron before Sinai. But of its place we have no other notice than the command given in the first series of precepts, to make an altar of earth, or unhewn stone. Subsequently came this ordinance of the Altar of Burnt-offering.
(2.) It was known as the brazen altar, and was so arranged in front of the single, gateway, that every worshipper as he approached the hallowed tabernacle would be reminded of his need of sacrifice. All heaven-taught souls recognise in this arrangement a type of man’s need of the propitiatory of Jesus Christ. Its twofold substance of wood and brass signifies the complex character of Christ—His human nature overlaid with Divine strength.
“The outward form is not the whole,
But every part is moulded
To image forth an inward soul
That dimly is unfolded.”
Exodus-Christology! Exo_27:2.
(1.) It has been said that Christ is everywhere in the Bible, as oxygen is everywhere in the atmosphere, its all and in all of vitality. So of its individual parts, and none the less of these apparently dry details and reiterations of Exodus. These make Him, as do all other portions of Scripture, their grand central Sun; while all the ritual observances and Levitical requirements are so many pointers calling attention to His glory—so many satellites revolving round Him in harmonious moral rhythm—so many beams or shafts of light culminating in Him. He gives the meaning to this Exodus ceremonialism, the direction to all this Exodus worship, the warmth to all this Exodus ordinance.
(2.) There is, therefore, no typical overstrain when we represent the four-square altar as indicating the perfect stability of Christ’s atonement, or the horns as symbolising His all-subduing might, to which despairing sinners may fearlessly cling. It is the horn of Jesus which prevails, says Law. Nay, more, the horns of salvation are the realities of refuge; so that, adhering to Christ, holding fast by Jehovah’s strength, there is no need to fear.
“Man’s wisdom is to seek
His strength in God alone;
And e’en an angel would be weak
Who trusted in his own.”
—Cowper.
Atonement! Exo_27:3. The main design of the altar was to receive burnt-offerings. At early morn, throughout the day, and at earth’s eventide, the flames were bright of sacrifice. Each fire-made offering, says Law, typified Christ’s death. The recurrence of this idea of Messianic atonement everywhere in the Pentateuch shows its paramount importance to man. If frequent types set forth this truth, it is that man’s thoughts may cluster round it more constantly. If this sweet passion-flower blooms and floats its heavenly fragrance over every part of the Mosaic meadows and mountains, it is that human hearts may exult, in its everlasting beauty. On the accursed tree we have the sacrifice of Christ, not only fulfilling all the analogies of nature, but concentrating all the typal beams of the Law in one glorious, ruddy orb of atonement.
“Whoever yearns to see aright,
Because his heart is tender,
Shall catch this Truth of Heavenly Light
In every typal splendour.”
Divine Order! Exo_27:5.
(1.) These commands may seem puerile, but they are not so. Ruskin rightly says that “Whatever may be the means, or whatever the more immediate end of any kind of art, all of it that is good agrees in this, that it is the expression of one soul talking to another.” And it is precious according to the greatness of the soul that utters it.
(2.) If such be true where man is concerned, how much more when God is the speaker! How precious should be the art-words of God in this chapter! How beautiful the designs and arrangements! What lessons must be hidden underneath; lessons, too, which have undying issues in their bosom! These Exodus chapters are—
“The modifying medium through which
Grace-glories are exhibited to man—
The grand repository where God hides
His mighty thoughts, to be dug out like diamonds.”
Order-Importance! Exo_27:8. Guthrie says that the most important results may depend on the right place and position of things. No wonder, then, that God lays so much and impressive stress upon the Mosaic conformity to the Sinaitic model. God teaches us this in every-day life and experience.
(1.) If things are out of place in Nature, what serious issues are at stake! Who does not know that the fruitfulness and beauty, yea, the very life of a tree depends not only on its having both root and branches, but on these members being placed in their natural order?
(2.) In art the same law holds good. The builder must not only erect the stately fabric, but he must so construct it with the proper base to rest on, lest the agitation of some earthquake or the aggression of some, stormy wind should overturn it.
(3.) So with the tabernacle arrangements; order of arrangement was of the most vital importance, seeing all, in whole and in each individual part, was designed to typify things under the Gospel Economy. Thus was it in the Mosaic Dispensation as in Nature.
Each moss—
“Each shell, each crawling insect, holds a rank
Important in the plan of Him who framed
This scale of beings; holds a rank which, lost,
Would break the chain, and leave behind a gap
Which Nature’s self would rue.”
—Thomson.
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.
J. R. Dummelow 1909 · Public Domain On v1 The Altar of Burnt Offering. The Court of the…
The Altar of Burnt Offering. The Court of the Tabernacle. The Oil for the Lamps
1-8. Altar of Burnt Offering.
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This is a hollow chest of acacia wood overlaid with bronze, and stands within the court, midway between the outer entrance and the door of the tabernacle.
1. The approximate size of the altar is 7½ ft. square and 4½ ft. high: see on Exo_20:26.
2 The horns] The form and significance of these horns are doubtful. They were very important, and seem to have been regarded as the most sacred part of the altar (cp. Amo_3:14). The blood of sin offerings was smeared upon them (Lev_4:18), and this was done also at the consecration of the priests (Exo_29:12; Lev_8:15). Criminals clung to them as an asylum (1Ki_1:50; 1Ki_2:28). Whether sacrificial victims were bound to them is doubtful, as the text is corrupt in the only passage where this practice seems to be alluded to (Psa_118:27). It has been suggested that the horns of the altar have some connexion with the worship of Jehovah in the form of a bull: cp. Exo_32:4; Of the same] RV 'of one piece with it.'
4. A grate] The position and purpose of this grating are not clear. It may have been a grating suspended by rings inside the altar, allowing the ashes, blood, and fat of the victims to drain off into the earth with which in all probability the hollow altar was filled. Or it may have been intended to carry the fire, or the victims over the fire. Some take it to be a piece of ornamental open-work extending downwards on each side, from the ledge to the ground, or the ledge itself: see on Exo_27:5.
5. Compass of the altar] RV 'ledge round the altar.' This seems to have been a kind of projecting step or narrow platform running round the altar halfway up, on which the officiating priests stood.
9-19. Court of the Tabernacle.
This is a sacred enclosure, open to the sky, surrounding the tabernacle, formed of a fence of linen curtains 5 cubits in height suspended on pillars of bronze. In form it is an oblong 100 cubits by 50. The Court is open to all worshippers.
10. Fillets] Probably rods connecting the pillars with each other.
14. The hangings of one side] The entrance is in the middle of the E. side and is 20 cubits wide, leaving 15 cubits at each side of it.
19. Pins] Tent pegs.
20, 21. The Oil for the Lamps.
20. Pure olive oil beaten RV] Oil extracted by beating olives in a mortar without heat. It is the purest kind of oil. To burn always] As there was no window in the tabernacle it is probable, though nowhere asserted, that the lights burned day and night: cp. Lev_24:1-4; Num_8:1-4.
21. Tabernacle of the congregation] RV 'tent of meeting' So always; see on Exo_25:22. Before the testimony] see on Exo_16:34. Order it from evening to morning] This may mean that the lamps were trimmed evening and morning: see on the preceding v.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv1, 2, 6, 9, 16, 17, 19, 20 Brazen altar, type of the Cross upon which Christ,…
altar
Brazen altar, type of the Cross upon which Christ, our whole burnt-offering offered Himself without spot to God Heb 9:14.
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height (Cf) Exo 25:10. The altar of burnt offering is double the height of the mercy-seat. The atonement more than saves us-- it glorifies God Joh 17:14.
shittim i.e. acacia.
wood The wood (Christ’s humanity), completely inclosed in brass, must have become completely charred by sacrificial fires. Cf. Heb 10:5-7.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 27 The Tabernacle Concluded
CHAPTER 27 The Tabernacle Concluded
1. The altar of brass (Exo 27:1-8)
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2. The court of the tabernacle (Exo 27:9-19)
3. The oil for the lamp (Exo 27:20-21)
The brazen altar stood at the door of the tabernacle. Later we find in this book the golden altar of incense mentioned. It stood between the golden candlestick and the brazen altar. This altar was likewise of shittim wood. Instead of gold, here was brass, because the altar is the type of the cross where Christ met the burning heat of divine justice. Upon this altar the burnt offering was brought and wholly consumed, speaking of Him who knew no sin and was made sin for us. The altar was hollow, the sacrificial fires burned mostly within. This tells of His work on the cross and the sufferings “within,” when He was forsaken of God; they are for us unfathomable. The horns on the four corners of the altar indicated that His great work on the cross should go forth in world wide proclamation.
The court of the tabernacle had for a wall fine twined linen. This was symbolical of the righteousness of God. This excludes the sinner from His presence. But there was a gate (Exodus 27:16) in which the colors reappeared. Blue, purple and scarlet were seen there. The gate typifies Christ. If an Israelite entered through that gate in the linen wall, which shut him Out, he found, after entering in, that the same fine twined linen shut him in. Even so, if we enter in through the one door, Christ, the righteousness of God which condemned us, covers us. There were also hooks and fillets of silver and sockets of brass, telling once more the story of atonement and divine righteousness executed in judgment.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 9 The Altar
The Altar
v. 1. And thou shalt make an altar of shittim wood, five cubits long and five cubits broad; the altar shall be foursquare, a form which gave it great solidity; and the height thereof shall be three cubits.
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v. 2. And thou shalt make the horns of it upon the four corners thereof, hornlike projections which were firmly attached to the altar, as though growing out of it. They are often mentioned, and their significance appears from the fact that the blood of the sin-offering was put upon them, and that people fleeing for their life took hold of them for their protection, Lev 4:7; 1Ki 1:50. His horns shall be of the same, that is, made of acacia wood, like the body of the altar; and thou shalt overlay it with brass.
v. 3. And thou shalt make his pans to receive his ashes, the vessels which were used in removing the ashes of the fat, and his shovels, and his basins, or bowls, used for sprinkling the blood of the sacrifices, and his flesh-hooks, the great prongs for spearing the meat, and his fire-pans, in which the live coals for the kindling of the fires were carried: all the vessels thereof thou shalt make of brass, of copper or one of its common alloys.
v. 4. And thou shalt make for it a grate of network of brass, probably for the purpose of catching such pieces of the sacrifices as fell from the altar; and upon the net shalt thou make four brazen rings in the four corners thereof, as sockets for the poles with which the altar was carried.
v. 5. And thou shalt put it under the compass of the altar beneath, the projecting ledge, or shelf, on which the priest stepped when engaged in sacrificing or when replenishing the fire, that the net may be even to the midst of the altar.
v. 6. And thou shalt make staves for the altar, staves of shittim wood, and overlay them with brass, with the same metal of which all the instruments and dishes of the altar were made.
v. 7. And the staves shall be put into the rings, and the staves shall be put upon the two sides of the altar to bear it.
v. 8. Hollow with boards shalt thou make it; as it was showed thee in the mount, so shall they make it. It is probable that the hollow space inside the altar was always filled with earth, Exo 20:24, the place for the fire being in the center of this square and far enough from the wooden walls to obviate the danger of setting these afire. This altar was always in plain sight before all the children of Israel, reminding them of the fact that an expiation of sins was needed. The altar of the Christians is the cross of Christ, on which He bare our sins, that we, being dead to sins, should live unto righteousness, 1Pe 2:24; Heb 13:10.
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 vv1, 3, 5, 7, 9, 11, 14, 17, 20 General Information:
General Information:
Yahweh continues to tell Moses what the people must do. (See: Exodus 25:1)
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five cubits long and five cubits wide
"2.2 meters long on each side" (See: Biblical Distance)
The altar must be square and three cubits high
"The altar must be square and 1.3 meters high" (See: Biblical Distance)
cubits
A cubit is 46 centimeters. (See: Biblical Distance)
You must make extensions of its four corners shaped like ox horns
"You must make projections that look like ox horns on its four corners"
The horns will be made
This can be stated in active form. AT: "You must make the horns" (See: Active or Passive)
must cover them
"must cover the altar and horns"
translationWords
altar
acacia
cow
bronze
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 vv1, 2, 5, 9, 16, 19, 20, 21 27:1-19 These plans for the altar of burnt offering…
27:1-19 These plans for the altar of burnt offering and the courtyard continue the movement outward from the center. As with the sanctuary, the plans for the furniture of the courtyard are given (27:1-8) before the plans for the courtyard itself (27:9-19).
27:1-8 Like the frames of the Tabernacle, the square altar of burnt offerings was made of acacia wood overlaid with metal. However, in keeping with the other features outside the sanctuary, it was overlaid with bronze (27:2-3; see 27:10, 17, 19).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.