Bezalel made the ark of acacia wood. Its length was two and a half cubits, and its width a cubit and a half, and a cubit and a half its height. He overlaid it with pure gold inside and outside, and made a molding of gold for it around it. He cast four rings of gold for it, in its four feet—two rings on its one side, and two rings on its other side. He made poles of acacia wood, and overlaid them with gold. He put the poles into the rings on the sides of the ark, to bear the ark. He made a mercy seat of pure gold. Its length was two and a half cubits, and a cubit and a half its width. He made two cherubim of gold. He made them of beaten work, at the two ends of the mercy seat: one cherub at the one end, and one cherub at the other end. He made the cherubim of one piece with the mercy seat at its two ends. The cherubim spread out their wings above, covering the mercy seat with their wings, with their faces toward one another. The faces of the cherubim were toward the mercy seat.
He made the table of acacia wood. Its length was two cubits, and its width was a cubit, and its height was a cubit and a half. He overlaid it with pure gold, and made a gold molding around it. He made a border of a hand’s width around it, and made a golden molding on its border around it. He cast four rings of gold for it, and put the rings in the four corners that were on its four feet. The rings were close by the border, the places for the poles to carry the table. He made the poles of acacia wood, and overlaid them with gold, to carry the table. He made the vessels which were on the table, its dishes, its spoons, its bowls, and its pitchers with which to pour out, of pure gold.
He made the lamp stand of pure gold. He made the lamp stand of beaten work. Its base, its shaft, its cups, its buds, and its flowers were of one piece with it. There were six branches going out of its sides: three branches of the lamp stand out of its one side, and three branches of the lamp stand out of its other side: three cups made like almond blossoms in one branch, a bud and a flower, and three cups made like almond blossoms in the other branch, a bud and a flower; so for the six branches going out of the lamp stand. In the lamp stand were four cups made like almond blossoms, its buds and its flowers; and a bud under two branches of one piece with it, and a bud under two branches of one piece with it, and a bud under two branches of one piece with it, for the six branches going out of it. Their buds and their branches were of one piece with it. The whole thing was one beaten work of pure gold. He made its seven lamps, and its snuffers, and its snuff dishes, of pure gold. He made it of a talent of pure gold, with all its vessels.
He made the altar of incense of acacia wood. It was square: its length was a cubit, and its width a cubit. Its height was two cubits. Its horns were of one piece with it. He overlaid it with pure gold: its top, its sides around it, and its horns. He made a gold molding around it. He made two golden rings for it under its molding crown, on its two ribs, on its two sides, for places for poles with which to carry it. He made the poles of acacia wood, and overlaid them with gold. He made the holy anointing oil and the pure incense of sweet spices, after the art of the perfumer.
Geneva Bible translators 1599 · Public Domain On vv2, 8, 12, 24 Like battlements.
Like battlements.
Geneva Bible (1599) marginal notes — public domain.
Matthew Poole 1685 · Public Domain On v8 On the end, or, made out of the end;…
On the end, or, made out of the end; for they were to be of the same piece with the mercy-seat, Exo 25:19.
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, 10, 25 I. It may be thought strange that Moses, when…
I. It may be thought strange that Moses, when he had recorded so fully the instructions given him upon the mount for the making of all these things, should here record as particularly the making of them, when it might have sufficed only to have said, in a few words, that each of these things was made exactly according to the directions before recited. We are sure that Moses, when he wrote by divine inspiration, used no vain repetitions; there are no idle words in scripture. Why then are so many chapters taken up with this narrative, which we are tempted to think needless and tedious? But we must consider, 1. That Moses wrote primarily for the people of Israel, to whom it would be of great use to read and hear often of these divine and sacred treasures with which they were entrusted. These several ornaments wherewith the tabernacle was furnished they were not admitted to see, but the priests only, and therefore it was requisite that they should be thus largely described particularly to them. That which they ought to read again (lest they should fail of doing it) is written again and again: thus many of the same passages of the history of Christ are in the New Testament related by two or three, and some by four of the evangelists, for the same reason. The great things of God's law and gospel we need to have inculcated upon us again and again. To write the same (says St. Paul) to me is not grievous, but for you it is safe, Phi 3:1. 2. Moses would thus show the great care which he and his workmen took to make every thing exactly according to the pattern shown him in the mount. Having before given us the original, he here givers us the copy, that we may compare them, and observe how exactly they agree. Thus he appeals to every reader concerning his fidelity to him that appointed him, in all his house, and in all the particulars of it, Heb 3:5. And thus he teaches us to have respect to all God's commandments, even to every iota and tittle of them. 3. It is intimated hereby that God takes delight in the sincere obedience of his people, and keeps an exact account of it, which shall be produced to their honour in the resurrection of the just. None can be so punctual in their duty, but God will be as punctual in his notices of it. He is not unrighteous to forget the work and labour of love, in any instance of it, Heb 6:10. 4. The spiritual riches and beauties of the gospel tabernacle are hereby recommended to our frequent and serious consideration. Go walk about this Zion, view it and review it: the more you contemplate the glories of the church, the more you will admire them and be in love with them. The charter of its privileges, and the account of its constitution, will very well bear a second reading.
II. In these verses we have an account of the making of the ark, with its glorious and most significant appurtenances, the mercy-seat and the cherubim. Consider these three together, and they represent the glory of a holy god, the sincerity of a holy heart, and the communion that is between them, in and by a Mediator. 1. It is the glory of a holy god that he dwells between the cherubim; that is, is continually attended and adored by the blessed angels, whose swiftness was signified by their faces being one towards another. 2. It is the character of an upright heart that, like the ark of the testimony, it has the law of God hid and kept in it. 3. By Jesus Christ, the great propitiation, there is reconciliation made, and a communion settled, between us and God: he interposes between us and God's displeasure; and not only so, but through him we become entitled to God's favour. If he write his law in our heart, he will be to us a God and we shall be to him a people. From the mercy-seat he will teach us, there he will accept us, and show himself merciful to our unrighteousness; and under the shadow of his wings we shall be safe and easy.
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 v1 And Bezaleel made the ark of shittim wood,.... Jarchi…
And Bezaleel made the ark of shittim wood,.... Jarchi says, because he gave his mind to this work more than the rest of the wise men, it is called by his name. It is a notion of some Jewish writers that the ark was made by Bezaleel, without the help of others; but there is no sufficient reason to be given for it; for other things are equally ascribed to him in this and the following chapter, as the mercy seat with the cherubim, the shewbread table, the candlestick of pure gold, the two altars, the laver of brass, with other things, which are only said to be made by him, because they were made by his direction, and he having the oversight of them while making; wherefore Aben Ezra observes, that this is particularly said for the glory of the ark. Of the ark, and all other things mentioned in this chapter; see Gill on Exo 25:1 &c. to end of chapter; see Gill on Exo 30:1 &c. to end of chapter.
Next: Exodus Chapter 38
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, 10, 17, 25 Bezaleel and his workmen are still busy, making,
Bezaleel and his workmen are still busy, making,
I. The ark with the mercy-seat and the cherubim, ver. 1-9.
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II. The table with its vessels, ver. 10-16.
III. The candle-stick with its appurtenances, ver. 17-24.
IV. The golden altar for incense, ver. 25-28.
V. The holy oil and incense, ver. 29. 1-9. These several ornaments where with the tabernacle was furnished, the people were not admitted to see, but the priests only; and therefore it was requisite they should be thus largely described, particularly to them. And Moses would thus shew the great care which he and his workmen took to make every thing exactly according to the pattern shewed him in the mount. Thus he appeals to every reader concerning his fidelity to him that appointed him, in all his house. And thus he teacheth us to have respect to all God's commandments, even to every jot and tittle of them. In these verses we have an account of the making of the ark with its glorious and significant appurtenances, the mercy-seat and the cherubim. Consider these three together, and they represent the glory of a holy God, the sincerity of a holy heart, and the communion that is between them by a Mediator. It is the glory of a holy God that he dwelleth between the cherubim, that is, is continually attended by the blessed angels, whose swiftness was signified by the wings of the cherubim, and their unanimity in their services, by their faces being one towards another. It is the character of an upright heart, that, like the ark of the testimony, it hath the law of God hid and kept in it. By Jesus Christ the great propitiation there is reconciliation made, and a communion settled, between us and God: he interposeth between us and God's displeasure; and through him we become entitled to God's favour.
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, 6, 10, 16, 17, 25, 29 Bezaleel and Aholiab make the ark, 1-5.
CHAPTER XXXVII
Bezaleel and Aholiab make the ark, 1-5.
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The mercy-seat, 6.
The two cherubim, 7-9.
The table of the shew-bread, and its vessels, 10-16.
The candlestick, 17-24.
The golden altar of incense, 25-28.
The holy anointing oil and perfume, 29.
NOTES ON CHAP. XXXVII
Verse 1. And Bezaleel made the ark, &c.] For a description of the ark, see Ex 25:10, &c. See Clarke on Ex 25:10.
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, 10, 17, 25 Exo 37:1. The house of God being thus finished,…
Exo 37:1. The house of God being thus finished, the furniture is next made for it. The several articles and ornaments of this the people were not admitted to see, but the priests only; and therefore it was requisite that they should be largely described, as they are in this chapter, particularly to them. And Moses would thus show the great care which he and his workmen took to make every thing exactly according to the pattern showed him in the mount. Thus he appeals to every reader concerning his fidelity to him that appointed him, in all his house. And thus he teacheth us to have respect to all God’s commandments, even to every jot and tittle of them. Bezaleel made the ark of shittim-wood — The ark, with its glorious appurtenances, the mercy-seat and the cherubim, was the principal part of the furniture of the tabernacle. It was placed in the most sacred apartment of the house, and was the great symbol of the divine presence and protection. “It represented,” says Henry, “the glory of a holy God, the sincerity of a holy heart, and the communion that is between them by a Mediator. It is the glory of a holy God, that he dwelleth between the cherubim, that is, he is continually attended by the blessed angels, whose swiftness was signified by the wings of the cherubim, and their unanimity in their services, by their faces being one toward another. It is the character of an upright heart, that, like the ark of the testimony, it hath the law of God hid and kept in it. By Jesus Christ, the great propitiation, there is reconciliation made, and a communion settled between us and God: he interposeth between us and God’s displeasure; and through him we become entitled to God’s favour.
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 v1 See the notes to Exo. 25.
See the notes to Exo. 25.
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, 9, 14, 16 Half, duos semis cubitos, ver. 6, and chap. xxv.…
Half, duos semis cubitos, ver. 6, and chap. xxv. 10. (Tirinus)
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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 D.—the ark and the mercy—seat,1 and the cherubim
D.—the ark and the mercy—seat,1 and the cherubim
Exo_37:1-9
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1And Bezaleel made the ark of shittim [acacia] wood: two cubits and a half was the length of it, and a cubit and a half the breadth of it, and a cubit and a half the height of it: 2And he overlaid it with pure gold within and without, and made a crown [rim] of gold to [for] it round about. 3And he cast for it four rings of gold, to be set by [gold, on] the four corners of it [its four feet]; even two rings upon the one side of it, and two rings upon the other side of it. 4And he made staves of shittim 5[acacia] wood, and overlaid them with gold. And he put the staves into the rings by [on] the sides of the ark, to bear the ark. 6And he made the [a] mercy-seat of pure gold: two cubits and a half was the length thereof, and one cubit and a half the breadth thereof. 7And he made two cherubims [cherubim] of gold, beaten out of one piece [of beaten work] made he them, on [at] the two ends of the mercy-seat. 8One cherub on the end on this side [at the one end], and another [one] cherub on the other end on that side [at the other end]: out of [of one piece with] the mercy-seat made he the cherubims on [at] the two ends thereof. 9And the cherubims [cherubim] spread out their wings on high [upwards], and covered [covering] with their wings over [wings] the mercy-seat, with their faces one to [towards] another: even to the mercy-seatward [towards the mercy-seat] were the faces of the cherubims [cherubim].
E.—the table and its vessels
Exo_37:10-16
10And he made the table of shittim [acacia] wood: two cubits was the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof: 11And he overlaid it with pure gold, and made thereunto a crown [for it a rim] of gold round 12about. Also [And] he made thereunto [for it] a border of an [a] handbreadth round about; and made a crown [rim] of gold for the border thereof round about. 13And he cast for it four rings of gold, and put the rings upon [in] the four corners 14that were in [on] the four feet thereof. Over against [Close by] the border were the rings, the places for the staves to bear the table. 15And he made the staves of shittim 16[acacia] wood, and overlaid them with gold, to bear the table. And he made the vessels which were upon the table, his dishes [its plates], and his spoons [its cups], and his [its] bowls, and his covers to cover withal [its flagons to pour out with], of pure gold.
F.—the candlestick and the utensils belonging to it
Exo_37:17-24
17And he made the candlestick of pure gold: of beaten work made he the candlestick; his shaft, and his branch, his bowls, his knops, and his flowers, were of the same [the candlestick, its base, and its shaft: its cups, its knobs, and its flowers wereof one piece with it]: 18And six branches going out of the sides thereof; three branches of the candlestick out of the one side thereof, and three branches of the candlestick out of the other side thereof: 19Three bowls made after the fashion of almonds in [Three cups made like almond-blossoms on] one branch, a knop [knob] and a flower; and three bowls made like almonds in [almond-blossoms on] another branch, a knop [knob] and a flower: so throughout [for] the six branches 20going out of the candlestick. And in [on] the candlestick were four bowls [cups] made like almonds [almond-blossoms], his knops [its knobs], and his [its] flowers: 21And a knop [knob] under two branches of the same [of one piece with it], and a knop [knob] under two branches of the same [of one piece with it], and a knop [knob] under two branches of the same [of one piece with it], according to [for] 22the six branches going [that go] out of it. Their knops [knobs] and their branches were of the same [of one piece with it]: all of it was one beaten work of pure gold. 23And he made his [its] seven lamps, and his [its] snuffers, and his [its] snuff-dishes, 24of pure gold. Of a talent of pure gold made he it, and all the vessels thereof.
G.—the altar of incense and its appurtenances
Exo_37:25-29
25And he made the incense altar [altar of incense] of shittim [acacia] wood: the length of it was a cubit, and the breadth of it a cubit; it was foursquare; and two cubits was the height of it; the horns thereof were of the same [of one piece withit]. 26And he overlaid it with pure gold, both [gold,] the top of it, and the sides thereof round about, and the horns of it: also he made unto [for] it a crown [rim] of gold round about. 27And he made two rings of gold for it under the crown [rim] thereof, by the two corners [on the two flanks] of it, upon the two sides thereof, to be [for] places for the staves to bear it withal. 28And he made the staves of shittim 29[acacia] wood, and overlaid them with gold. And he made the holy anointing oil, and the pure incense of sweet spices, according to the work of the apothecary [spices, the work of the perfumer].
H.—the altar of burnt-offering with its utensils, and the laver
Exo_38:1-8
1And he made the altar of burnt-offering of shittim [acacia] wood: five cubits was the length thereof, and five cubits the breadth thereof; it was foursquare; and three cubits the height thereof. 2And he made the horns thereof on the four corners of it; the horns thereof were of the same [of one piece with it]: and he overlaid it with brass [copper]. 3And he made all the vessels of the altar, the pots and the shovels, and the basins, and the fleshhooks, and the fire-pans: all the vessels thereof made he of brass [copper]. 4And he made for the altar a brazen grate of network [a grating of network of copper] under the compass [ledge] thereof beneath unto the midst of it [reaching to the middle of it]. 5And he cast four rings for the four ends [corners] of the grate of brass [copper grating], to be [for] places for the staves. 6And he made the staves of shittim [acacia] wood, and overlaid them with brass 7[copper]. And he put the staves into the rings on the sides of the altar, to bear it withal; he made the altar [made it] hollow with boards. 8And he made the laver of brass [copper], and the foot [base] of it of brass [copper], of the looking-glasses of the women assembling, which assembled [the serving women, who served] at the door of the tabernacle of the congregation [tent of meeting].
I.—the court.
Exo_38:9-20
9And he made the court: on [for] the south side southward the hangings of the 10court were of fine-twined linen, an [a] hundred cubits: Their pillars were twenty, and their brazen [copper] sockets twenty; the hooks of the pillars and their fillets 11[rods] were of silver. And for the north side the hangings were an [side a] hundred cubits, their pillars were twenty, and their sockets of brass [copper] twenty; the hooks of the pillars and their fillets [rods] of silExo Exo_38:12 And for the west side were hangings of fifty cubits, their pillars ten, and their sockets ten; the hooks of the pillars and their fillets [rods] of silExo Exo_38:13 And for the east side eastward fifty cubits. 14The hangings for the one side of the gate were fifteen cubits; their pillars three, and their sockets three. 15And for the other side of the court gate, on this hand and that hand [So for the other side; on this hand, and on that hand, by the gate of the court], were hangings of fifteen cubits; their pillars three, and their sockets three. 16All the hangings of the court round about were of fine-twined linen. 17And the sockets for the pillars were of brass [copper]; the hooks of the pillars and their fillets [rods] of silver; and the overlaying of their chapiters [capitals] of silver; and all the pillars of the court were filleted with [joined with rods of] silExo Exo_38:18 And the hanging [screen] for the gate of the court was needlework [embroidered work], of blue, and purple, and scarlet, and fine-twined linen: and twenty cubits was the length, and the height in the breadth was five cubits, answerable [corresponding] to the hangings of the court. 19And their pillars were four, and their sockets of brass [copper] four; their hooks of silver, and the overlaying of their chapiters [capitals] and their fillets [rods] of silExo Exo_38:20 And all the pins of the tabernacle, and of the court round about, were of brass [copper].
J.—amount of the metal Used
Exo_38:21-31
21This is the sum of [These are the amounts for] the tabernacle, even the tabernacle of [of the] testimony, as it was [they were] counted, according to the commandment of Moses, for the service of the Levites, by the hand of Ithamar, son to Aaron the priest. 22And Bezaleel the son of Uri, the son of Hur, of the tribe of Judah, made all that Jehovah commanded Moses. 23And with him was Aholiab, son of Ahisamach, of the tribe of Dan, an engraver, and a cunning workman [a skilful weaver], and an embroiderer in blue, and in purple, and in scarlet, and fine linen.
24All the gold that was occupied [used] for the work in all the work of the holy place [sanctuary], even the gold of the offering, was twenty and nine talents, and seven hundred and thirty shekels, after the shekel of the sanctuary. 25And the silver of them that were numbered of the congregation was an [a] hundred talents, and a thousand seven hundred and threescore and fifteen shekels, after the shekel of the sanctuary: 26A bekah for every man, that is, half a shekel, after the shekel of the sanctuary, for every one that went to be [passed over to them that were] numbered, from twenty years old and upward, for six hundred thousand and three thousand and five hundred and fifty men. 27And of the hundred talents of silver were cast the sockets of the sanctuary, and the sockets of the veil; an [a] hundred sockets of 28[for] the hundred talents, a talent for a socket. And of the thousand seven hundred seventy and five shekels he made hooks for the pillars, and overlaid their chapiters 29[capitals], and filleted them [joined them with rods]. And the brass [copper] of the offering was seventy talents, and two thousand and four hundred shekels. 30And therewith he made the sockets to [for] the door of the tabernacle of the congregation [tent of meeting], and the brazen [copper] altar, and the brazen grate 31[copper grating] for it, and all the vessels of the altar, And the sockets of the court round about, and the sockets of the court gate [gate of the court], and all the pins of the tabernacle, and all the pins of the court round about.
K.—preparation of the priests’ vestament
Exo_39:1-31
1And of the blue, an purple, and scarlet, they made cloths [garments] of service, to do service [for ministering] in the holy place and made the holy garments for Aaron; as Jehovah commanded Moses.
1. The Ephod
2And he made the ephod of gold, blue, and purple, and scarlet, and fine-twined linen. 3And they did beat the gold into thin plates, and cut it into wires [threads], to work it in the blue, and in the purple, and in the scarlet, and in the fine linen, 4with cunning work [linen, the work of the skilful weaver]. They made shoulder-pieces for it, to couple it together [joined together]: by [at] the two edges was it coupled [joined] together. 5And the curious girdle of his ephod [the embroidered belt for girding it], that was upon it, was of the same [of one piece with it], according to the work [like the work] thereof; of gold, blue, and purple, and scarlet, and fine-twined linen; as Jehovah commanded Moses. 6And they wrought onyx stones inclosed in ouches [settings] of gold, graven as signets are graven [graven with theengravings of a signet], with the names of the children of Israel. 7And he put them on the shoulders [shoulder-pieces] of the ephod, that they should be stones for a memorial to [ephod, as memorial stones for] the children of Israel; as Jehovah commanded Moses.
2. The Breast-plate
8And he made the breast-plate of cunning work [with the work of the skilful weaver], like the work of the ephod; of gold, blue, and purple, and scarlet, and 9fine-twined linen. It was four-square; they made the breast-plate double: a span was the length thereof, and a span the breadth thereof, being doubled. 10And they set in it four rows of stones: the first row was a sardius, a topaz, and a carbuncle: this was the first row: [stones: a row of sardius, topaz,and emerald was the first row]. 11And the second row, an emerald [a carbuncle], a sapphire, and a diamond. 12And the third row, a ligure, an agate, and an amethyst. 13And the fourth row, a beryl [chrysolite], an onyx, and a jasper: they were inclosed in ouches [settings] of gold in their inclosings. 14And the stones were according to the names of the children of Israel, twelve, according to their names, like the engravings of a signet, every one with his name, according to 15[for] the twelve tribes. And they made upon the breast-plate chains at the ends 16[chains like cords] of wreathen work of pure gold. And they made two ouches [settings] of gold, and two gold rings [rings of gold]; and put the two rings in [on] the two ends of the breast-plate. 17And they put the two wreathen chains of gold in [on] the two rings on [at] the ends of the breast-plate. 18And the two ends of the two wreathen chains they fastened in [put on] the two ouches [settings], and put them on the shoulder-pieces of the ephod, before it [on the front of it]. 19And they made two rings of gold, and put them on the two ends of the breast-plate, upon the border of it, which was on [toward] the side of the ephod inward. 20And they made two other [two] golden rings, and put them on the two sides [shoulder-pieces] of the ephod underneath, toward [on] the forepart of it, over against [close by] the other [the] coupling thereof, above the curious girdle [embroidered belt] of the ephod. 21And they did bind the breast-plate by his [its] rings unto the rings of the ephod with a lace [cord] of blue, that it might be above the curious girdle of [embroidered belt] the ephod, and that the breast-plate might not be loosed from the ephod; as Jehovah commanded Moses.
3. The Robe
22, 23And he made the robe of the ephod of woven work, all of blue. And there was an hole in the midst of the robe, [And the opening of the robe in the middle of it was] as the hole of an habergeon [like the opening of a coat of mail], with a band [binding] round about the hole [opening], that it should not rend [might notbe rent]. 24And they made upon the hems [skirts] of the robe pomegranates of blue, and purple, and scarlet, and twined linen [scarlet, twined]. 25And they made bells of pure gold, and put the bells between the pomegranates upon the hem [skirts] of the robe, round about between the pomegranates; 26A bell and a pomegranate, a bell and a pomegranate, round about the hem of the robe [upon the skirts of the robe round about], to minister in; as Jehovah commanded Moses.
4. The Coat, Breeches, and Girdle
27And they made coats [the coats] of fine linen of woven work for Aaron and for his sons, 28And a mitre [the turban] of fine linen, and goodly bonnets [the goodly29caps] of fine linen, and linen [the linen] breeches of fine-twined linen, And a [the] girdle of fine-twined linen, and blue, and purple, and scarlet, of needle work [scarlet, embroidered work]; as Jehovah commanded Moses.
5. The Plate of Gold
30And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like to the engravings of a signet, HOLINESS TO JEHOVAH. 31And they tied unto it a lace [cord] of blue, to fasten it on high upon the mitre [turban]; as Jehovah commanded Moses.
EXEGETICAL AND CRITICAL
a. The Curtains of the Tent and their Coverings. Exo_36:8-19. Vid. Exo_26:1-14. Jacobi, in his pamphlet, Die Lehre der Irvingiten (Berlin, 1853), p. 52 sqq., has told how the Irvingites interpret, in a fantastic, allegorical way, the curtains of the tabernacle as pointing to their offices; and, in general, their arbitrary trifling with Old Testament symbols. In a similar way they deal with the Apocalypse. Vid. Stockmeyer, Kurze Nachricht über den Irvingismus, p. 13. Keil observes that the verbs עָשָׂה in Exo_36:8, וַיַּחבֵּר in Exo_36:10, and וַיַּעַשׂ in Exo_36:11, etc., are in the third Pers. Sing. with an indefinite subject. But this is not borne out by Exo_36:8, where עשׂה first stands in the plural. It is more likely that the whole work is called Bezaleel’s.
b. The Frame-work of the Tent, Exo_36:20-34; vid. Exo_26:15-30.
c. The Veil and the Screen, Exo_36:35-38; vid. Exo_26:31-37. Exo_36:38. Not the whole of the pillars of the screen was overlaid with gold, but only the tips, and the rods running across the upper ends. The other pillars of the court only had their tips and cross-rods overlaid with silver.
d. The Ark, the Mercy-seat, the Cherubim, Exo_37:1-9; vid. Exo_25:10-22. It is called the master-workman Bezaleel’s own work.
e. The Table of Shew-bread and its Vessels, Exo_37:10-16; vid. Exo_25:23-30. In the direction the dishes are called קְשָׂוֹת ,כַּפֹּת ,קְעָרֹת, and מְנַקִיּוֹת; the same here, except that the order of the last two is inverted.
f. The Candlestick and the Utensils belonging to it, Exo_37:17-24; vid. Exo_25:31-40.
g. The Altar of Incense with its Appurtenances, Exo_37:25-29; vid. Exo_30:1-10. The Anointing Od and the Incense, Exo_30:22-28.
h. The Altar of Burnt-offering, with its Implements, and the Laver, Exo_38:1-8. On the Altar vid. Exo_27:1-8. On the Laver vid.Exo_30:17-21. Knobel’s notion about Exo_38:8 is very strange [vid. above, p. 127]. He thinks that on the base there were fashioned figures of the women who, as Levite women, came into the court to wash and furbish. [But Knobel does not represent the figures as on the base.]
i. The Court, Exo_38:9-20 : vid. Exo_27:9-19.
j. Summation of the Metal used, Exo_38:21-31. “The estimations” (Exo_38:21). Keil, “The enumerated things.” The duty of counting the amount was committed to the Levites under the direction of Aaron’s son, Ithamar.
Exo_38:24. The Gold. Thenius and Keil reckon it at 87,730 shekels, or 877,300 Thaler,—a gold shekel being estimated as = 10 Thaler [ = 7 Dollars and 20 cents. Poole, in Smith’s Bible Dictionary, makes it a little more.—Tr.]
Exo_38:25-28. The Silver. “Of the silver there is reckoned only the amount of the atonement money collected from those who were numbered, a half-shekel to every male, the voluntary gifts of silver not being mentioned” (Keil). It is not to be supposed that amidst the voluntary contributions of gold, copper, etc., a legally imposed tax would be specified. But it may well be conjectured that the standard, afterwards fixed for the tax for the sanctuary, served as a guide in the voluntary contributions, as has been already remarked [p. 126]. On the abundance of gold and silver among the ancient Orientals, as showing the possibility of the actual correctness of these accounts in opposition to modern doubts, vid. Keil, page 251; Knobel, page 333.
k. Exo_39:1-31. “The preparation of the priestly garments, to the description of which a transition is formed by a statement of the materials for them and of the design of them. The ephod, Exo_39:2-7, corresponds to Exo_28:6-12; the breast-plate, Exo_39:8-21, to Exo_28:15-29—the Urim and Thummim, which needed no special preparation, being passed over. The robe, Exo_39:22-26, answers to Exo_28:31-34; the coats, head-pieces, breeches, and girdles for Aaron and his sons, Exo_39:27-29 to Exo_28:39-40; Exo_28:42. The head-covering of the common priests in Exo_28:40 (מִגְבָּעוֹת) is here (Exo_39:28) called פַּאֲרֵי הַמִּגְבָּעֹת ornamental caps” (Keil). Vid. Knobel for archæological notes, p. 334.
___________________
Fifth Section
The Religious Presentation of all the Component Parts of the Sanctuary, and Moses’ Blessing
Exo_39:32-43
32Thus was all the work of the tabernacle of the tent of the congregation [tent of meeting] finished: and the children of Israel did according to all that Jehovah commanded Moses, so did they. 33And they brought the tabernacle unto Moses, the tent, and all his [its] furniture, his taches [its clasps], his [its] boards, his [its] bars, and his 34[its] pillars, and his [its] sockets, And the covering of rams’ skins dyed red, and the covering of badgers’ [seals’] skins, and the veil of the covering [screen], 35The ark of 36the testimony, and the staves thereof, and the mercy-seat, The table, and all the vessels thereof, and the shew-bread, 37The pure candlestick, with the lamps thereof, even with the [thereof, the] lamps to be set in order, and all the vessels [utensils]thereof, and the oil for light [the light], 38And the golden altar, and the anointing oil, and the sweet incense, and the hanging [screen] for the tabernacle-door [door39of the tent of meeting], The brazen [copper] altar, and his grate of brass [its copper grating], his [its] staves, and all his [its] vessels, the laver and his foot [itsbase], 40The hangings of the court, his [its] pillars, and his [its] sockets, and the hanging [screen] for the court-gate, his [its] cords, and his [its] pins, and all the vessels [furniture] of the service of the tabernacle, for the tent of the congregation 41[of meeting], The cloths [garments] of service to do service [for ministering] in the holy place, and the holy garments for Aaron the priest, and his sons’ garments, to minister in the priest’s office [to minister in as priests]. 42According to all that Jehovah commanded Moses, so the children of Israel made [did] all the work. 43And Moses did look upon [saw] all the work, and, behold, they had done it as Jehovah had commanded, even [commanded,] so had they done it: and Moses blessed them.
EXEGETICAL AND CRITICAL
Besides the minute enumeration of the several parts of the tabernacle, is especially noticeable the repeated observation that they had done everything according to Jehovah’s commandment, Exo_39:32; Exo_39:43. The enthusiasm and the joy in making offerings was at the same time a punctilious obedience to the law—an obedience which, being rendered primarily to Moses, shows that the new order of things, or the Old covenant, is again established.
Exo_39:33-34. “By הָאֹהֶל are meant the two tent-cloths composed of curtains, the purple one and the one made of goats’ hair, which made the tabernacle (מִשְׁכָּן) a tent (אֹהֶל). It thence follows beyond a doubt that the variegated curtains formed the inner walls of the tabernacle, or covered the boards on the inside (? how then could they be stretched?). On the other hand, the goats’ hair curtains formed the outer covering” (Keil). The colored curtains formed the inside even if they were stretched over the boards.
Exo_39:43. “The readiness with which the people had brought in abundance the requisite gifts for this work, and the zeal with which they had accomplished the work in half a year or less (vid. xl. 17), were delightful signs of Israel’s willingness to serve the Lord; and for this the blessing of God could not fail to be given” (Keil).
Footnotes:
[1][Lange renders כַפֶֹּרת “lid of expiation,” and remarks that the term “is as difficult to translate with one word as is the name יְהוָֹה.” Luther’s rendering, Gnadenstuhl (“mercy-seat”), he commends as conveying substantially the right impression. But it is questionable whether one can properly combine the literal and the topical in a translation, as Lange does.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv6, 17 made the mercy seat of pure gold--To construct a…
made the mercy seat of pure gold--To construct a figure, whether the body of a beast or a man, with two extended wings, measuring from two to three feet from tip to tip, with the hammer, out of a solid piece of gold, was what few, if any, artisans of the present day could accomplish.
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 v1 THE ARK OF THE COVENANT, Exo_39:1-9.
THE ARK OF THE COVENANT, Exo_39:1-9.
See notes on Exo_25:10-22.
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THE TABLE OF SHOWBREAD, Exo_39:10-16.
See notes on Exo_25:23-30.
THE GOLDEN CANDLESTICK, Exo_39:17-24.
See notes on Exo_25:31-40.
THE ALTAR OF INCENSE, Exo_39:25-28.
See notes on Exo_30:1-10.
THE OIL AND THE INCENSE, Exo_39:29.
See on Exo_30:22-38.
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, 6, 7, 13, 26, 29 1. Beẓal’el made the ark] In Deu_10:3 Moses makes…
1. Beẓal’el made the ark] In Deu_10:3 Moses makes it. See on Exo_34:3.
1–9. (Exo_25:10-20). The Ark. Exo_25:15 f., 21 f. not repeated.
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, 7, 16, 19, 25, 29 (1) Bezaleel made.—Aholiab had no part in the construction…
(1) Bezaleel made.—Aholiab had no part in the construction of the furniture of the Tabernacle, but only in the coverings, the veil, the curtains, and the priests’ dresses. (See Exo_38:23.)
XXXVII.
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(1-24) This passage corresponds with Exo_37:10-29 of Exodus 25, and contains an account of the construction of the holy furniture: (1) That of the Holy of Holies: viz., the ark (Exo_37:1-5), the mercyseat (Exo_37:6-9); (2) that of the Holy Place, viz., the table of shewbread (Exo_37:10-16) and the golden candlestick (Exo_37:17-24).
Exo_37:1-5 correspond to Exo_25:10-14 of Exodus 25
Exo_37:6-9 correspond to Exo_25:17-20 of Exodus 25
Exo_37:10-16 correspond to Exo_25:23-29 of Exodus 25
Exo_37:17-24 correspond to Exo_25:31-39 of Exodus 25
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 35 - 40
Exodus 35 - 40
These chapters contain a recapitulation of the various parts of the tabernacle and its furniture; and inasmuch as, I have already given what I believe to be the import of the more prominent parts, it were needless to add more. There are, however, two things in this section from which we may deduce most profitable instruction, and these are, first, the voluntary devotedness; and, secondly, the implicit obedience of the people with respect to the work of the tabernacle of the congregation. And first, as to their voluntary devotedness, we read, "And all the consecration of the children of Israel departed from the presence of Moses. And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the Lord’s offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments. And they came, both men and women, as many as were willing-hearted, and brought bracelets and earrings, and rings, and tablets, all jewels of gold : and every man that offered offered an offering of gold unto the Lord. And every man with whom was found blue, and purple, and scarlet, and fine linen, and goats’ hair, and red skins of rams, and badgers’ skins, brought them. Every one that did offer an offering of silver and brass, brought the Lord’s offering: and every man with whom was found shittim wood? for any work of the service, brought it. And all the women that were wise-hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen. And all the women whose heart stirred them up in wisdom spun goats’ hair. And the rulers brought onyx stones, and stones to be set for the ephod, and for the breastplate: and spice and oil for the light, and for the anointing oil, and for the sweet incense. The children of Israel brought a willing offering unto the Lord every man and woman, whose heart made them willing to bring, for all manner of work which the Lord had commanded to be made by the hand of Moses." (Ex. 35: 20-29.) And, again, we read, "And all the wise men that; wrought all the work of the sanctuary, came every man from his work which they made; and they spake unto Moses, saying, The people bring much more than enough for the service of the work, which the Lord commanded to make, . . . . for the stuff they had was sufficient for all the work to make it, and too much." (Ver. 4-7.)
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A lovely picture this of devotedness to the work of the sanctuary! It needed no effort to move the hearts of the people to give, no earnest appeals, no impressive arguments. Oh! no; their "hearts stirred them up." This was the true way. The streams of voluntary devotedness flowed from within. "Rulers," "men," "women" - all felt it to he their sweet privilege to give to the Lord, not with a narrow heart or niggard hand, but after such a princely fashion that they had "enough and too much."
Then, as to their implicit obedience, we read, "according to all that the Lord commanded Moses, so the children of Israel made all the work. And Moses did look upon all the work, and, behold, they had done it as the Lord had commanded, even so had they done it: and Moses blessed them." (Ex. 39: 42, 43) The Lord had given the most minute instructions concerning the entire work of the tabernacle. Every pin, every socket, every loop, every tach, was accurately set forth. There was no room left for man’s expediency, his reason, or his common sense. Jehovah did not give a great outline and leave man to fill it up He left no margin whatever in which man might enter his regulations. By no means. "See, saith he, that thou make all things according to the pattern showed to thee in the mount. (Ex. 25: 40; Ex. 26: 30; Heb. 8: 5) This left no room for human device. If man had been allowed to make a single pin, that pin would, most assuredly, have been out of place in the judgement of God. We can see what man’s "graving tool" produces in Ex. 32. Thank God, it had no place in the tabernacle. They did, in this matter, just what they were told - nothing more - nothing less. Salutary lesson this for the professing church! There are many things in the history of Israel which we should earnestly seek to avoid - their impatient murmurings, their legal vows, and their idolatry; but in those two things may we imitate them. May our devotedness be more whole hearted, and our obedience more implicit. We may safely assert, that if all had not been done "according to the pattern showed in the mount," we should not have to read, "then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle." (Ex. 40: 34, 35) The tabernacle was, in all respects, according to the divine pattern, and, therefore, it could be filled with the divine glory. There is a volume of instruction in this. We are too prone to regard the Word of God as insufficient for the most minute details connected with His worship, and service. This is a great mistake, a mistake which has proved the fruitful source of evils and errors, in the professing Church. The word of God is amply sufficient for everything, whether as regards personal salvation and walk, or the order and rule of the assembly. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works. (2 Tim. 3: 16, 17) This settles the question. If the Word of God furnishes a man thoroughly unto "all good works," it follows, as a, necessary consequence, that whatever I find not in its pages, cannot possibly be a good work. and, further, be it remembered, that the divine glory cannot connect itself with ought that is not according to the divine pattern.
- - - - - - -
Beloved reader, we have now travelled together through this most precious book. We have, I fondly hope, reaped some profit from our study. I trust we have gathered up some refreshing thoughts of Jesus and His sacrifice as we passed along. Feeble, indeed, must be our most vigorous thoughts, and shallow our deepest apprehensions, as to the mind of God in all that this Book contains. It is happy to remember that through grace, we are on our way to that glory where we shall know, even as we are known; and where we shall bask in the sunshine of His countenance who is the beginning and ending of all the ways of God, whether in creation, in providence, or redemption. To Him I do most affectionately commend you, in body, soul, and spirit. May you know the deep blessedness of having your portion in Christ, and be kept in patient waiting for His glorious advent. Amen.
C. H. M.
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 7, 23, 25, 29 Vers. 1-29. THE FURTHER PROGRESS OF THE WORK THE…
Vers. 1-29. THE FURTHER PROGRESS OF THE WORK THE CONSTRUCTION OF THE FURNITURE FOR THE HOLY OF HOLIES (vers. 1, 9)AND FOR THE HOLY PLACE (vers. 10-28)THE MAKING OF THE HOLY OIL AND OF THE INCENSE (ver. 29). On the history of the construction of the tabernacle follows naturally that of the construction of its furniture. The order of dignity is followed, as in ch. 25., and the furniture of the holy of holies taken first. Vers. 1-9 correspond to vers. 10-20 of ch. 25.; vers. 10-16 to vers. 23-29; vers. 17-24 to vers. 31-39 of the same; and vers. 25-28 to vers. 1-5 of ch. 30. Ver. 29 is an abbreviation of Exo_30:23-25, Exo_30:34, Exo_30:35.
Bezaleel made the ark. The particular maker of the various parts and contents of the tabernacle is not elsewhere pointed out. Thus this mention of Bezaleel is emphatic, and seems intended to mark the employment of the highest artistic skill on that which was the most precious of all objects connected with the new construction.
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Ver. 1. Art"s highest efforts should be concentrated on what is most essential to the work in hand.
made the ark." Bezaleel, "filled with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship", (Exo_35:31) while he entrusted most of the rest of the work to others, reserved to himself the construction of the ark, with the cherubim and mercy seat. The ark was clearly the central object of the newly devised structure, that towards which the eyes of all would be directed, on which the thoughts of all would rest, which, itself unseen, dominated the entire edifice and formed its material basis and raison d"etre. Shrined in the holy of holies, shrouded from sight by the veil, never seen but by the high-priest once a-year, yet known to occupy the innermost penetrale of the sanctuary, and to lie there in the light of the Divine presence constantly, it challenged the attention of all, and occupied a unique position among the sacred objects which the sanctuary was to contain. Bezaleel, the master-artist, felt that there was a call on him to construct it. What wealth of loving work he lavished on the construction, with what rich and delicate tracery of fanciful ornament he adorned it, no one can say. The ark never returned from Babylon; and the master-work of the master-artist of these times has been lost to humanity. But his choice asserted some important principles, and deserves imitation through all ages. It pointed out
I THAT THE LAW OF ORNAMENT IS NOT ONE OF GENERAL UNIFORM ELABORATION UP TO A CERTAIN HEIGHT, BUT ONE OF SPECIAL CONCENTRATION UPON A POINT OR POINTS. Compare Magdalen Tower with the Houses of Parliament, the western front of the Parthenon with the ordinary porch of a church of the Jesuits, the facade of St. Zeno at Verona with even the front of St. Mark"s at Venice, and it will at once be seen how superior is ornament concentrated to ornament dispersed, elaboration of certain parts, set off by the comparative plainness of others, to diffusion generally of equal elaboration everywhere. A sense of heaviness, of over-loading, of weariness, is produced by the one plan, a feeling of unmixed pleasure by the other.
II THAT THE CONCENTRATION SHOULD BE ON SUCH PARTS OF THE WORK AS ARE MOST ESSENTIAL TO IT. If a campanile or bell-tower be the work in hand, the concentration should be towards the chamber in which the bells are hung, as in the great campanile of St. Mark"s, Venice. If a college, towards the parts common to all, the chapel, hall, library; if a sepulchral monument, towards the tomb; if a palace, towards the state-rooms; and the like. Here, in this case of the tabernacle, the concentration was towards the holy of holies. Most properly. And on the ark: since, of the holy of holies, the ark was the glory.
In Christian churches, according as preaching, or the administration of the sacraments, or the elevation of the thoughts to heaven, are regarded as the main object of sacred buildings, the concentration of artistic effort will naturally be towards the pulpit, or towards font and altar, or towards the roof. Examples of the first are common in Germany and Switzerland, of the second in Roman Catholic churches generally, of the third in English churches of the Tudor period, e.g. Henry the Seventh"s Chapel in Westminster Abbey, and the like.
For further Homiletics, see those on chs. 25. and 30.
HOMILIES BY J. ORR Vers. 1-28
The furnishing of the tabernacle.
I ALL WAS ACCOMPLISHED AS GOD HAD COMMANDED.
1. Successfully. It might have been feared that though the tabernacle was erected there would be some failure in this more delicate and ornate work; but all is perfectly executed even to the smallest details. In the work of him whom God has called by name there will be no failure. His work will be presented faultless, and every word which God has spoken will be fulfilled.
2. Faithfully: as they failed in nothing, so they added nothing. In God"s work there must be no alloy of human devices. In worship, ordinances, life, our sole guide must be God"s commandment.
II THE CONTENTS OF THE TABERNACLE: THE FOURFOLD ADORNMENT OF THE BELIEVER"S LIFE.
1. The ark, the meeting-place of righteousness and peace. The heart in which God"s law is set, on which the atonement rests, and which is bathed in the glory of the Divine love. There is, in a word, living faith.
2. The table of shew-bread: a yielded life, the sacrifice presented before God of body, soul, and spirit.
3. The candlestick: "ye are the light of the world.
(1) There is life, which in the measure it exists is, like Christ"s, the light of men. It shows the reality and power of God"s grace.
(2) There is labour in word and doctrine. God"s mind and will are understood.
4. The incense altar, the uplifting of holy desire and intercession for all men. Are these things found in us? They may be. It is the work to which Christ has been called, and he is waiting to accomplish it in us. U.
Vers. 1-25. The ark, the table, and the candlestick.
See Homily on Exo_25:10-40. 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 Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Exo_37:1. And Bezaleel made the ark]. All things in…
CRITICAL NOTES.—
Exo_37:1. And Bezaleel made the ark]. All things in their order. First, the vessels of the Holy of Holies, and then those of the Holy. First, the due regard for God’s commandments, and then for worshipping Him in a becoming manner. First, the mercy-seat, then the altar of incense.
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MAIN HOMILETICS OF THE PARAGRAPH.—Exo_37:1-29
THE PREPARATION OF THE FURNITURE
“And Bezaleel made the Ark of shittim-wood: two cubits and a-half was the length of it, and a cubit and a-half the breadth of it, and a cubit and a-half the height of it,” &c., 37 Exo_37:1-29.
A.—The Holy of Holies
I. The Ark, Exo_37:1-5. Cf. Exo_25:10-15, in which the instructions which are here carried out were originally given. The Ark, being intended to contain the Divine testimony, and to support the Mercy-Seat, the proper residence of God, required to be constructed so as to leave upon the minds of the people the idea of ineffable purity or holiness. Accordingly it was made as directed, of the finest wood, and of the purest gold. To enhance the idea of holiness connected with the Ark, it was not to be touched or immediately handled, but only by means of two staves constructed of the same kind of wood and overlaid with gold—which staves were not to be removed from its side, but to remain in the four golden rings which supported them, two on each side, in order to be always convenient for lifting, and that no temptation might be given for laying hands upon the sacred symbol.
II. The Mercy-Seat, Exo_37:6. Cf. Exo_25:17. The term “capporeth,” by which the Mercy-Seat is designated, signifies “covering.” The circumstance that this covering was not to be made of wood and gold, but of pure gold alone, seems to indicate that it was designed to serve another purpose than simply to be a lid for the Ark. That God was to commune with His people from off this capporeth appears to point in the direction of a spiritual rather than a material covering; and the Peil form of the verb כִּפֵּר from which the word is derived, according to Gesenius and others, always means to cover sin. Then the fact that on the great day of atonement the blood of the holiest sin-offering was sprinkled upon it, shows that it was designed to be a ίλαστηριον or propitiatorium. Whence we conclude that the Mercy-Seat was a covering not for the Ark, nor for the tables of testimony, but for the sins of the people. That is to say, it was the place where they were covered up by the blood of expiation from the eye of God. Cf. Kurtz—“Sacrificial Worship.”
III. The cherubim, Exo_37:7-9. Cf. Exo_25:18-22. These mystical figures were to be constructed out of the one sheet of gold of which the Mercy-Seat was made. What these figures were has given rise to much discussion. They are first mentioned in Gen_3:24 as guarding the Tree of Life. Probably it was representations of these same figures which Solomon introduced into the Temple, and which Ezekiel has described in his visions, though it is doubtful if the terms “cherub” and “cherubim” did not apply to a variety of figures. The composite beings which Ezekiel saw (Exo_1:5) had a human figure with four faces; the cherubims of the Ark had only one face each. As to the interpretation of the symbol, it is probable “that no single explanation can be accepted as adequate, but that the best of the various explanations contain elements of truth.” Kitto, art. “Cherubim.” For a statement of opinions on this subject see articles in Bible Dictionaries, “Fairbairn’s Typology,” &c. “The prevailing opinion now is,” says Dr. Jamieson in the Portable Commentary, “that those splendid figures were symbolical not of angelic, but of earthly and human beings—the members of the Church of God interested in the dispensation of grace, the redeemed in every age, and that these hieroglyphic forms symbolised the qualities of the true people of God—courage, practice, intelligence, and activity.” More correctly, however, we think, that, combining with the human figure, as they did, the highest attributes of animal life, they were designed:
(1) to be symbols of the most perfect creature life, and thus to indicate that only with the perfect could Jehovah dwell; and
(2) to be ideal representations of humanity, and of the nearness to God which fallen man will enjoy when he is perfect.
Thus the three things suggested by the furniture of the Holy of Holies were, the holiness of God, the possibility of pardon, the hope of perfection.
B.—The Holy Place
“And he made the table of shittim-wood: two cubits was the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof,” 37 Exo_37:10-29.
I. The table of shew-bread, Exo_37:10-16, was made of acacia-wood, covered with a plate of gold. Its dimensions were two cubits long, one broad, and one and a-half high, the cubit being 18 inches. It was ornamented with a golden wreath or border round the table leaf. “The frame of the table immediately below the leaf was encircled with a piece of wood of about four inches in breadth, around the edge of which was a vine or border similar to that around the leaf. A little lower down, but at equal distance from the top of the table, there were four rings of gold fastened to the legs, through which staves covered with gold were inserted for the purpose of carrying it.” Vessels of pure gold stood upon the table, large deep plates in which the shew-bread was not only brought to the table but placed upon it, sacrificial spoons to make the libations with, and goblets, some larger and some smaller, into which the wine was poured and placed upon the table.
II. The candlestick, Exo_37:17-24. “The structure of the candelabrum consisted of a base; of a shaft rising out of it; of six arms, which came out by threes from two opposite sides of the shaft; of seven lamps, which were supported on the summits of the central shaft, and the six arms, and of the different kinds of ornaments belonging to the shaft and arms. These ornaments are called by names which mean cups (bowls), globes (knops), and blossoms (flowers). The cups (bowls) are described as almond-shaped, it being uncertain whether the resemblance was to the fruit or the flowers. Three such cups were allotted to every arm; but four to the shaft, two and twenty in all. The name of the second ornament occurs only in two places in the Old Testament in which it appears to mean the capital of a column; in the Septuagint and the Vulgate it is rendered σφαιρωτῆρες and spherneæ, whence it may be understood as meaning bodies of a spherical shape. The third ornament means blossom, bud, flower. All these different articles, along with the necessary appendages of snuffers and snuff-dishes, were made of pure gold, wrought with the hammer (beaten work) instead of being cast by fusion. The quantity of gold expended in its construction was one talent, about 94 lbs.—See Kitto’s “Cyclopædia,” art. ‘Candlestick.’
III. The altar of incense (Exo_37:25) was a square box, two cubits high, one cubit long, and one broad, made of acacia-wood, and having four horns (קרן) or wooden projections, one at each corner. Its top and sides were overlaid with gold; and round the flat surface was a crown or border of gold, underneath which were the rings for the gold-covered staves. In connection with this, Bezaleel, or his artificers acting under his directions, made the holy oil or ointment for anointing all the vessels of the Holy Place and the officiating priests; and the pure incense of sweet spices, according to the work of the apothecary, for burning on the altar. The composition of both of these articles is described in Exo_30:25-34.
If the Holy of Holies was the peculiar dwelling-place of God, the Holy Place was the temple of the priesthood, hence symbolic of the Christian Church. For the symbolism of the Tabernacle, as a whole, see Exodus 40 Meantime the present section is suggestive of four ideas which should ever be associated with the Christian Church, with its edifices, and its worship—
1. Fidelity. All the above-mentioned articles of furniture were made exactly according to the specifications. In not a single point, however minute, was there the slightest deviation from the original pattern. Possibly Bezaleel, or some of his clever artisans and cunning workmen, had their own thought of the different designs. Just as likely as not they believed they could have originated better articles had their fashioning been left entirely to them. Perhaps, too, the reason of some of the instructions, as, e.g., why the gold of the candlestick should be beaten and not cast, did not quite appear to them. Still in this matter there was no room for either their inventive genius or their critical faculties. Their business was simply to carry out the orders of the Great Architect and Chief Designer to whom the Tabernacle, with all its furniture, belonged. So within the Christian Church in the elaboration of her creeds, in the regulation of her worship, in the administration of her government, there is place for neither original discovery nor rationalising criticism. Doubtless, many think they could have sketched a better plan of a New Testament Church than Christ has done, instituted a superior ritual, enunciated truer and more valuable doctrines, and appointed a more beneficent administration; only, in that case, the Church would not have been Christ’s, but theirs; and since it is His and not theirs, their business is not to go beyond, nor below, nor against what is written, but to ask, What saith the Scripture? “To the Law and to the Testimony.” Calvin’s principle, with a little modification, was unquestionably right, viz., that nothing is to be introduced into the creed, worship, or government of the Christian Church that is not either expressly commanded in Scripture or deducible therefrom by necessary inference.
2. Liberality. As the articles in the Holy of Holies were made of the most costly materials, the finest wood, and the purest gold, so were those in the Holy Place, which may remind us that in all matters connected with the Christian Church the utmost liberality should be displayed. In fact, no part of the Church’s service should be anything but the absolute best, i.e., in the circumstances. The spiritual food which she dispenses should be the richest possible, the intellectual and religious light which she diffuses the clearest and the sweetest possible, the sacrifice of prayer and praise which she presents the purest and the noblest possible. All her undertakings and schemes should be supported with the most bountiful munificence. Nothing mean, shabby, illiberal, ungenerous, should have a place within the house of God. This principle too however, has a qualification which must be noted.
3. Beauty. The table, the candlestick, and the altar were all ornamented and though some minds imagine that all taste and beauty should be eschewed in connection with Divine worship, this, obviously, was not God’s opinion; and, indeed, why should it, when God has made His world so fair, ornamented and decorated every part of it? But sin is always vulgar and unæsthetic; and as the only unbeautiful sights to be witnessed on earth are to be found in connection with the works of man, so in God’s service even some are never happy unless everything is as little beautiful and tasteful as possible. Magnificent churches are an offence, elevating music is pronounced to be out of place, decorous and seemly behaviour is an affectation. Contrary to this, however, though again with limitations which must be specified, it should be the aim of devout souls to follow in the footsteps of the Lord, and make everything connected with His house beautiful in its place.
4. Sanctity. The methods adopted to impress the Hebrew mind with this conception of the holiness of God, and of all connected with His house and worship, were many. One of these was the injunction that all the articles of the dwelling should be overlaid with gold, and should not be immediately handled, but borne by means of gold-covered staves. Another was the sprinkling of everything within the Holy Place with holy oil. An idea this which should never be absent from the mind and heart of the Christian. The Christian Church and all its exercises are hallowed by the perpetual Presence of Him who is the Holy One. Hence the lowliest reverence should be exhibited before Him, the purest feelings should be cherished in His service, and a sense of personal consecration should be sought before engaging in His worship. This also has a caveat which must be mentioned.
(1.) The first qualification, “Fidelity,” must be balanced with “Freedom”—not, however, the “freedom” of choosing differently from God, but that highest of all freedom which is synonymous with “cheerful obedience,” or the free election of God’s ways, and thoughts, and purposes, and plans, because they are best.
(2.) The second, “Liberality,” must be modified by the Divine command, “Go ye into all the world.” While Christ’s people are to generously and handsomely support His cause at home, their liberality to home operations must not infringe upon their ability to extend His cause abroad. The best should be done at home that is consistent with the greatest possible munificence to Christ’s cause abroad.
(3.) The third, “Beauty,” requires to be supplemented with “Spirituality.” While Christian churches may be beautiful, and Christian worship tasteful, &c., it should never be forgotten that “God is a Spirit,” &c.
(4.) The fourth, “Sanctity,” must be guarded against degenerating into “Superstition.” The holiness suggested to the Hebrew mind was not the holiness of the table, &c., but of the God to whom the table belonged. And so must Christians be careful not to transfer to these things what in reality is an attribute of God.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Labour! Exo_37:1, &c.
(1.) Idleness enervates! It has been said that scruples are weeds which luxuriate in the soil of monasticism. That soil is full of the elements which minister to their growth; and the chief of these is idleness. The same element is productive of serious results in all departments of human life. Whether civilised or savage, the idle man deteriorates; and at last actively develops into a mischievous animal, either towards himself or towards his fellow-creatures.
(2.) Industry elevates! It is, as MacCulloch says, the talisman that has raised him from the condition of the savage. It has changed the desert and the forest into cultivated fields—has covered the earth with cities, and the ocean with ships—and has given plenty, comfort, and luxury, instead of want, misery, and barbarism. What, then, shall be said of its mental and moral results, if those of the material are so great! No greater contrast could be found amongst ancient nations, perhaps, than Rome in its infancy of hardihood and Rome in its impotency of luxury and idleness. Persia furnishes a parallel contrast.
“What heart can think, or tongue express,
The harm that groweth of idleness?”
—Heywood.
“But sober industry, illustrious power!
Bids the bleak hill with vernal verdure bloom.”
—Bruce.
Holy of Holies! Exo_37:1.
(1.) Its cubical form—the decade in its dimensions—its colours of holiness, heavenliness, kingliness, and life—its undecaying wood, and glorious gold—all unite in predicting that, when the kingdom of God reaches its final development, the outward state and surroundings of the redeemed will correspond in excellence with their high class as the household of God. This seems to harmonise with the Apocalyptic seer’s vision.
(2.) In Revelation 21 the Evangelist is represented as standing like another Noah at the heights of Ararat, gazing on a renovated world. After passing through the crucible of its own latent fires, it has come forth—phœnix-like—from their ashes in new resurrection life. Vast as are its dimensions—a gigantic cube, lying foursquare, with gates in every quarter wide open—it must be noticed as having streets of pure gold—i.e., within it there entereth nothing that defileth. All are pure in heart there who see God.
“O heaven! when storm and cloud
Debar the mortal vision of the eye
From wandering o’er thy threshold, more and more
I love thee, thinking on the perfect calm
Which bounds the deadly fever of these days—
The higher, holier, spiritual heaven.”
—Bailey.
Ark-Symbolism! Exo_37:4-5. Dr. Kitto mentions the fact of Captain Cook having seen in the Island of Huahine a curious analogy to the ark. Hawksworth describes it as a kind of ark or chest, the lid of which was nicely sewed on, and thatched very neatly with palm-nut leaves. It was fixed upon two poles, in order to remove it from place to place in the manner of a sedan chair. In one end of it was a square hole, in the middle of which was a ring touching the sides, and leaving the angles open, so as to form a round hole within, and a square one without. Sir Joseph Banks, who saw this curious coffer, considered its general resemblance to the Mosaic ark as remarkable. Still more remarkable is it, that the natives called it “The house of God.”
“Therefore, this little room doth seem
To me a holy place,
And in the world around I deem
A Bethel I can trace.”
—Gerok.
Ark-Disclosure! Exo_37:5. Stone says that the ark of the covenant is observed by St. John (Revelation 11) more plainly than ever revealed; because now, as the series of visions draw towards the great consummation, the purposes of God in Redemption become more manifestly developed to His worshipping children and prophesying servants. Clearer views are obtained in a spiritual and prophetic sense towards the close of the Gospel dispensation. These come from the course of events, or otherwise by the light of the Spirit of God, from the increased and devout study of unfulfilled prophecy, and the general agreement on the subject of the glory of Christ; when
“The seventh trumpet’s wondrous sound
Shall through the rending tombs resound,
And wake the sleepers underground!”
Mercy-Seat! Exo_37:6, &c. This was the throne of Jehovah, where He dwelt between the cherubs, which stood one neither end of the cover of the ark. Above this mercy-seat, and between the cherubs, was the place where the God of the Hebrews localised Himself in the midst of the people whom He had chosen that they should be holy. His throne was thus established on the testimony, or covenant, as a foundation. There can be little doubt that the Psalmist refers to this when he says, “Justice and judgment are the foundation of Thy throne.” And again, “Righteousness and judgment are the foundation of His throne.” Over the testimony, as the basis of the covenant, was the place where Jehovah dwelt among His people as their God and King.
“O beauteous God! uncircumscribed treasure
Of an eternal pleasure!
Thy throne is seated far
Above the highest star,
Yet Thou dost make a glorious place,
Within the brightness of thy face,
For every spirit to inherit
Who builds his hopes upon Thy merit.”
—Taylor.
Cherubic-Form, &c.! Exo_37:7.
(1.) Form! Meyer says that these had no fixed form. Bâhr says that the cherubim on the tapestry work could not have been conceived like those on the ark, because the latter were statues, the former paintings. This, however, is hard to see. Indeed, it would seem, as Ladd says, that the Mosaic cherubim was a fixed form. Gesenius in his Thesaurus says that they were in great part human forms. This seems to be inferred from Exo_37:6.
(2.) Face! They had only one. Their faces (Exo_37:9) looked towards one another—towards the mercy-seat were the faces of the cherubim. Spencer says that the face of the cherubim was that of an ox; for which there is no evidence. Indeed, as Winer remarks, the complete delineation of the Mosaic cherubim must be for ever renounced.
(3.) Figuration! Herder thinks that they symbolised guardianship; while Bâhr regards them as figuring beings of abounding life. Ladd says that their watchful posture—with wings overshading—seem to indicate the guardian; and Gesenius views their figuration—with their faces towards the mercy-seat, wherein were the two Tables—that of simple custodians or protectors.
(4.) Foundation! Some think that the imagination of the constructor had much to do with the source whence these forms came: and that Moses drew on his familiarity with such figures in Egyptian temples. Hengstenberg distinctly says this was the sphinx of Egypt—a familiar object to Moses. But the question arises:—“Was not the foundation in the Divine Ideal?” Was not Moses instructed as to the form, face, and figuration? Was Bezaleel under the Divine-Mosaic direction?”
“So if His Word once teach us, shoot a ray
Through all the mind’s dark chambers, and reveal
Truths undiscern’d but by that holy light,
Then all is plain.”
—Cowper.
Cherubims! Exo_37:7-8. The cherub has been represented as a symbol of redeemed and perfected humanity, and the Holy of Holies of the kingdom of God in its perfected condition. If so, we are summoned to glance backward at the Edenic paradise, where God and man walked together; and forward to the ethereal paradise, where the spirits of just men made perfect commune with God. The garden of Eden was no sooner vacated by man than it was placed under the care of cherubs, to be kept by them till the original heir should be restored to his inheritance. A tableau of cherubs around the throne of Jehovah is, therefore, says Atwater, a prediction and a promise to men of restoration to such fellowship with God as Adam enjoyed before the earth ceased to be a paradise.
“When, face to face, our ravish’d ear shall hear
God’s voice—that glorious One in Three,
And Three in One—and hearing Him, shall blest Him,
And blessing, love Him—and in love possess Him.”
—Quarles.
Cherubic-Attitude! Exo_37:9. It has been suggested that the attitude of the cherubs harmonises with the symbolic idea of the capporeth, or mercy-seat. It is so called because it was the place from which the covering of sin was authoritatively announced. And with this idea their altitude well accords. They stood with their faces towards it, as if what it signified was specially attractive, wonderful, and agreeable. The posture of these symbols of redeemed humanity expresses the gratitude for expiation, which the vision of the Apocalypse represents them as uttering in song.
“To think how poorly eloquence of words
Translates the poetry of hearts like ours.”
—Lylter.
Cherubim-Significance! Exo_37:7-9. Edwards maintains that they represented the ministry of angels, or the principalities and powers in heavenly places. It was, doubtless, the Divine design that the holy angels should be brought into close friendship with the human family for mutual advantage. It is certain that, from the hour of creation, they have always taken the deepest interest in the affairs of earth. Earth is the planet of their choicest excursions—the realm of their noblest employments—the sphere of their sublimest pleasures. The Church on earth is to them the garden of the Lord, enriched with the bloom, and fragrant with the odour of the fairest flowers in creation’s empire. Redemption is to them the most stupendous fact in the moral universe. Like the fixed gaze of the cherubim within the vail, all their burning ardour is absorbed in its mysteries, and will be absorbed even through eternity itself. A living poet represents these angels at the “Bridal of the Lamb” as
“Retiring till their robes, and wings, and crowns
Appeared as hangings woven of richest dye;
Star-spangled, like the temple curtains, twined
With purple, crimson, blue, and gleaning forms,
Cherubic, curiously traced in gold.”
—Bickersteth.
Candlestick! Exo_37:17, &c.
1. Gold! More common material would have served the purpose of lighting; but gold was an emblem of
(1) the Light-giving Word, whose truths are more precious than gold, yea, than much fine gold; and
(2) the Light-giving worker, who holds forth the Word of Life; for the entrance of the Word giveth light.
2. Graven! A more simple form might have sufficed; but the rich ornamentation was symbolic of
(1) the beauty of the Bible, being richly adorned with flowers of poetry, &c.; and
(2) the beauty of ministers, whose life and testimony should be adorned with the true beauty of zeal, faith, and love.
3. Gifted! M’Ewen, however, says that the candlestick was a figure of the Church, whose use is to receive the light, and then diffuse it abroad. The Church receives the truth, and then holds it forth by purity of doctrine and sanctity of life. Stone says that it symbolises a true Church, having the sevenfold gifts and graces of the Holy Spirit.
“And these prepare man for the sight
Of Majesty above;
The sons of ignorance and might
Can stand in the Eternal Light
Of Th’ Eternal Love.”
—Binney.
Candlestick-Symbolism! Exo_37:18-23.
(1.) The figure of this Light-giver is represented on the famous arch of Titus at Rome. The Light-giver with seven branches stood in the inner sanctuary—not the Holy of Holies. Its rays thus threw light upon the incense altar and table of shew-bread. Its jets of light bore witness for centuries, says Plumptre, that God was Light, and that that Light revealed itself in manifold variety, growing out of a central unity.
(2.) The form of this Light-giver appears in Zec_4:2; where the symbol is completed by a vision of two olive-trees feeding from their branches, through two golden pipes, the bowl through which the lamps were kept burning. The prophet learnt that the trees were the two anointed ones—i.e., Joshua and Zerrubabel, types of priestly and civil authority. This typical symbolism may, however, be capable of large expansion.
(3.) The Patmos seer beholds seven distinct lamps—showing that the lamp was the emblem not merely of uncreated light, but of the Church—as the channel through which that light was to be diffused through the world. This is in harmony with the lampshaft or pedestal in Mat_5:15. These passages bring out the perfect unity of the Bible. Infinite diversity there may be; but immaculate unity there is.
“Here hills and vales, the woodland and the plain,
Here earth and water seem to strive again;
Not chaos-like together crushed and bruised,
But, as the world, harmoniously confused,
Where order in variety we see,
And where, though all things differ, all agree.”
—Pope.
Incense-Altar-Symbolism! Exo_37:25.
(1.) Construction! Wood overlaid with gold tell us that they speak of Christ, as fellow to man in humanity’s low estate, and as equal to God in Godhead’s greatness. Its fourfold shape—like the altar of burnt-offering—speaks of the stability of Christ; its crown of the kingly dignity of Christ; its horns of the mightiness of His salvation; and its staves of the ever-ready spirit of Christ to be borne to the uttermost parts of the earth.
(2) Constitution! On this altar a censer full of incense poured forth its fragrant clouds every morning and evening. Without smoking censer, the high priest was forbidden, on pain of death, to enter into the awful shrine of Jehovah. This is a graphic image of Jesus, from the altar of whose soul—once on earth, and now in heaven—continually rises the fragrance of increasing prayer and intercession for His people. “He ever lives,” says St. Paul, “to make intercession for us.”
(3.) Consideration! The prayers of the saints are here; and from it we learn of the preparation of the heart for prayer. The golden altar was of given form, and size, and material. The praying heart should be equally balanced and lying towards all quarters of truth in affection, sympathy, faith, and earnestness. It should be pure in thought and desire, says Gray, and be framed by the direction of the Spirit. It should accompany the believer everywhere.
“Prayer is the Christian’s vital breath,
The Christian’s native air;
His watchword in the gates of death—
He enters heaven with prayer.
Praise-Incense! Exo_37:25-28. “The formalist,” Bridges remarks, “considering ‘seven times a day’ to be an infringement of the sacred canon, ‘Be not righteous overmuch,’ pays his customary duty twice a day. He says his prayers and he says his praises too, and his conscience slumbers again. And it is sad to think that there should be times of slumber with the Christian, when he little differs from him. Oh! let us be alarmed at every symptom of such a state, and ‘find no rest to our spirit’ until we have regained something of the frame of hearty and overflowing praise. If there be a heavenly nature, there must be a heavenly heart. Tongue and heart should be set on fire by love. But the Christian sometimes feels that he must not praise. He has not sensible tokens of love to call him forth, and therefore his harp is suffered to ‘hang upon the willows,’ and he cares not to take it down, even to ‘sing one of the Lord’s songs in this strange land.’ But how little does he remember that this service of praise is the most successful means of resistance to the despondency of unbelief. Many have found with Bunyan, ‘When I believe and sing, my doubtings cease.’ ”
“Two fountains from one source,
Or which from two such neighbouring sources run,
That aye for him who shall unseal the one,
The other flows perforce.
And both are sweet and calm,
Fair flowers upon the banks of either blow;
Both fertilise the soul, and where they flow
Shed round them holy balm.”
—Trench.
Incense-Chariot! Exo_37:27. Gray mentions an incense-chariot found in a tomb at Cervetri, in Etruria, unquestionably belonging to a very remote date. It was used in the ritual services of the ancients for burning incense. The perfume was placed in the concave part, and the fact that the whole was mounted upon four wheels proves that it was intended to be moved about. The borders are adorned by a row of flower-shaped ornaments, the principal forms of which are fully appreciated from a side-view. The elegance and highly refined taste displayed in the form and figure of this chariot leads to the conclusion that it belonged to some royal personage. Thus even amongst heathen peoples incense had its symbolic speech; fragrant flowers blooming sweetly amid a thousand noxious weeds.
“And nature’s God, to whom alone
The secret of the heart is known,
The hidden language traced thereon.”
—Whittier.
Heavenly Incense-Altar! Exo_37:25-29. The Apocalypse is composed of three parallel visions. In one of these (Exodus 8) we have a vision of the angel at the golden altar. The apostle hears a voice, “Come up hither.” The dull, commonplace scenery of his rocky home, writes Macduff, once more fades from view; and in a revived heavenly ecstacy he waits his Saviour’s summons. As previous to the breaking of the seals, there was a sublime opening vision of Christ as the Mediator of His Church; so now, at the sounding of the seven trumpets, it is the same Divine Being—only symbolised as an Angel-Priest in the performance of a great intercessory work. The Lord Jesus stands by the golden altar of incense in the Heavenly Temple—offering, in the golden censer filled with much incense, the prayers of all the saints—i.e., the multitude of the redeemed on earth. Perfuming them with the incense of His adorable merits, the grateful cloud ascends. Poor and utterly unworthy as these prayers may be, they are perfumed by the fragrant merits of the Covenant-Intercessor. The glowing coals in His censer are feeble emblems of the burning love which glows in His heart. Without this all is vain!
“In vain shall waves of incense drift
The vaulted nave around;
In vain the minster turret lift
Its brazen weights of sound.”
Mountain of Spices! Exo_37:29.
(1.) When the high priest passed within the vail, it was with feverish anxiety that the crowds outside looked for the circling eddies of the odorous incense to arise. When they saw the eddying cloud floating upwards into the clear sunny sky, they knew that the Aaronic intercession had prevailed. Anxiety gave place to expectancy. They longed to see him come forth with the glory yet lingering on his brow—arrayed in splendid robes—the breastplate glittering with the consecrated symbol of the tribes, that, with uplifted hands, he might dispense his benediction.
(2.) The Epistle to the Hebrews tells us that all this was a splendid mirror of Christ’s sacerdotal grandeur, and which continueth ever. Hence, in Son_8:14, we have the redeemed Hebrew and Gentile Churches expressing the intense fervency of desire that He, who is the great High Priest and King, would come forth from the Heavenly Temple, where He lives to make continual intercession. The mountain of spices is the holy, heavenly hill where the Kingly Priest offers up incense with the prayers of the saints. These are represented (as in Revelation 22) as calling with their hearts upon Jesus to come forth to bless them. So eager is the Church to receive this everlasting benediction that she would have Jesus be like a young hart, whose feet are beautiful in their swiftness.
“The minutes seem to move too slow,
O Jesus, quickly come.”
—Watts.
Tabernacle-Significance! Exo_37:29. It is an inquiry of considerable importance how far the Israelites comprehended the significance of the Tabernacle. The general answer to be given to this inquiry is, that they were as competent to understand its symbolic significance as men of the present day are to apprehend the meaning of the Bible. The devout Hebrew had the aid of the Holy Spirit in his pious desire to understand the ordinances of the law, as the devout Christian has in his earnest wish to comprehend the ordinances of the Gospel. And just as the Christian’s knowledge of the Bible indirectly and largely depends upon his mental character—on the degree of attention and study which he gives to the subject—and on the spirituality of mind which he possesses; so doubtless was it with the believing Israelite. A. Caleb and a Joshua would see far more in the tabernacle appurtenances than a Nadab or Abihu; even as an Ellicot and a Luther perceive more in the Scripture expressions than a Voltaire or a Comte. All the Egyptians were able to read their hieroglyphic language; though, doubtless, their apprehension and knowledge of its significations were very unequal and varied. To see alike?
“Impossible! unless minds were alike
In all, which differ now like human faces.”
—Rowe.
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 1-9. The Ark and Mercy seat: see Exo_25:10-22.
1-9. The Ark and Mercy seat: see Exo_25:10-22.
10-16. Table of Shewbread: see Exo_25:23-30.
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17-24. The Candlestick: see Exo_25:31-40.
25-28. The Altar of Incense: see Exo_30:1-5. This is mentioned here in its natural position along with the other furniture of the Holy Place.
29. The Holy Oil, and the Incense: see Exo_30:22-38.
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, 7 i.e. acacia.
shittim
i.e. acacia.
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 37 The Ark , The Table, the Candlestick,…
CHAPTER 37 The Ark , The Table, the Candlestick, and the Incense Altar, the Oil and Incense
1. The ark made by Bezaleel (Exo 37:1-9)
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2. The table of shittim wood (Exo 37:10-16)
3. The candlestick (Exo 37:17-24)
4. The incense altar (Exo 37:25-28)
5. The oil and incense (Exo 37:29)
The word of Jehovah is literally carried out, because the Holy Spirit was in the workmen. Compare verses 1-9 with 25:10-22; verses 10-16 with 25:23-30; verses 17-24 with 25:31-40; verses 25-28 with 30:1-10; verse 29 with 30:22-38. Notice that the ark is mentioned especially as the work of Bezaleel.
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, 10, 17, 25 The Ark
The Ark
v. 1. And Bezaleel made the ark of shittim wood, the light, but strong wood of the Arabian acacia; two cubits and a half was the length of it, and a cubit and a half the breadth of it, and a cubit and a half the height of it;
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v. 2. and he overlaid it with pure gold within and without, and made a crown, a molding, of gold to it round about.
v. 3. And he cast for it four rings of gold, to be set by (on or at ) the four corners of it: even two rings upon the one side of it and two rings upon the other side of it.
v. 4. And he made staves of shittim wood and overlaid them with gold.
v. 5. And he put the staves into the rings by the sides of the ark to bear the ark.
v. 6. And he made the mercy-seat, the lid, or covering, of the ark, of pure gold; two cubits and a half was the length thereof and one cubit and a half the breadth thereof.
v. 7. And he made two cherubim of gold, beaten out of one piece made he them, enchased and fashioned with a hammer, on the two ends of the mercy-seat:
v. 8. one cherub on the end on this side and another cherub on the other end on that side, one at the north end, the other at the south end of the lid; out of the mercy-seat made he the cherubim on the two ends thereof, not merely set on top, but so firmly attached to the covering of the ark as to be an integral part of it.
v. 9. And the cherubim spread out their wings on high, and covered with their wings over the mercy-seat, with their faces to another, even to the mercy-seatward were the faces of the cherubim; they were facing toward each other, and bending forward over the ark. Cf Exo 25:10-22.
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, 4, 7, 10, 14, 17, 20, 23, 25, 27 This is the name of a man. See how…
Bezalel
This is the name of a man. See how you translated this in Exodus 31:1-2. (See: How to Translate Names)
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two and a half cubits ... one cubit and a half
A cubit is 46 centimeters. AT: "2.5 cubits ... 1.5 cubits" or "115 centimeters ... 69 centimeters" (See: Biblical Distance and Fractions)
its four feet
These four pieces of wood that supported the ark are spoken of as if they were human or animal feet. (See: Metaphor)
translationWords
ark of the covenant
acacia
pure
gold
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v1 37:1-29 While it is said that Bezalel made the…
37:1-29 While it is said that Bezalel made the Ark and all the rest of the furnishings (37:1, 10, 17, 25) as well as the courtyard and its furnishings (38:1, 8, 9, 18), this is probably only a way of saying that he was responsible and directed the other craftsmen and seamstresses.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.