Of the blue, purple, and scarlet, they made finely worked garments for ministering in the holy place, and made the holy garments for Aaron, as Yahweh commanded Moses.
He made the ephod of gold, blue, purple, scarlet, and fine twined linen. They beat the gold into thin plates, and cut it into wires, to work it in with the blue, the purple, the scarlet, and the fine linen, the work of the skillful workman. They made shoulder straps for it, joined together. It was joined together at the two ends. The skillfully woven band that was on it, with which to fasten it on, was of the same piece, like its work: of gold, of blue, purple, scarlet, and fine twined linen, as Yahweh commanded Moses.
Geneva Bible translators 1599 · Public Domain On v1 As coverings for the Ark, the Candlestick, the Altars…
As coverings for the Ark, the Candlestick, the Altars and such like.
Geneva Bible (1599) marginal notes — public domain.
Matthew Henry 1710 · Public Domain On v1 In this account of the making of the priests'…
In this account of the making of the priests' garments, according to the instructions given (ch. 28), we may observe, 1. That the priests' garments are called here clothes of service, Exo 39:1. Note, Those that wear robes of honour must look upon them as clothes of service; for from those upon whom honour is put service is expected. It is said of those that are arrayed in white robes that they are before the throne of God, and serve him day and night in his temple, Rev 7:13, Rev 7:15. Holy garments were not made for men to sleep in, or to strut in, but to do service in; and then they are indeed for glory and beauty. The Son of man himself came not to be ministered unto, but to minister. 2. That all the six paragraphs here, which give a distinct account of the making of these holy garments, conclude with those words, as the Lord commanded Moses, Exo 39:5, Exo 39:7, Exo 39:21, Exo 39:26, Exo 39:29, Exo 39:31. The like is not in any of the foregoing accounts, as if in these, more than any other of the appurtenances of the tabernacle, they had a particular regard to the divine appointment, both for warrant and for direction. It is an intimation to all the Lord's ministers to make the word of God their rule in all their ministrations, and to act in observance of and obedience to the command of God. 3. That these garments, in conformity to the rest of the furniture of the tabernacle, were very rich and splendid; the church in its infancy was thus taught, thus pleased, with the rudiments of this world; but now under the gospel, which is the ministration of the Spirit, to affect and impose such pompous habits as the church of Rome does, under pretence of decency and instruction, is to betray the liberty wherewith Christ has made us free, and to entangle the church again in the bondage of those carnal ordinances which were imposed only till the time of reformation. 4. That they were all shadows of good things to come, but the substance is Christ, and the grace of the gospel; when therefore the substance has come, it is a jest to be fond of the shadow. (1.) Christ is our great high-priest; when he undertook the work of our redemption, he put on the clothes of service - he arrayed himself with the gifts and graces of the Spirit, which he received not by measure - girded himself with the curious girdle of resolution, to go through with his undertaking - charged himself with the curious girdle of resolution, to go through with his undertaking - charged himself with all God's spiritual Israel, bore them on his shoulders, carried them in his bosom, laid them near his heart, engraved them on the palms of his hands, and presented them in the breast-plate of judgment unto his Father. And (lastly) he crowned himself with holiness to the Lord, consecrating his whole undertaking to the honour of his Father's holiness: now consider how great this man is. (2.) True believers are spiritual priests. The clean linen with which all their clothes of service must be made is the righteousness of saints (Rev 19:8), and Holiness to the Lord must be so written upon their foreheads that all who converse with them may see, and say, that they bear the image of God's holiness, and are devoted to the praise of it.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–2 And of the blue, and purple, and scarlet, they…
And of the blue, and purple, and scarlet, they made cloths of service,.... Jarchi observes that there is no mention made of linen, because these were not the priestly garments in which there was linen; but these were they with which they covered the vessels of the sanctuary when they journeyed; and so says Aben Ezra; and those were covered with cloths of blue, purple, and scarlet, Num 4:5 though some think these were clothes wore by the priests:
to do service in the holy place: and which they only wore when in it, and employed in the service of it; and therefore what follows must be by way of explanation:
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and made the holy garments for Aaron, as the Lord commanded Moses; the particulars of which are given in the following verses.
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 v1 This chapter gives us an account of the finishing…
This chapter gives us an account of the finishing of the work of the tabernacle.
I. The last thing prepared was the holy garments. The ephod, and its curious girdle, ver. 1-5. The onyx stones for the shoulders, ver. 6, 7. The breast-plate with the precious stones in it, ver. 8-21. The robe of the ephod, ver. 22-26. The coats, bonnets and breeches for the inferior priests, ver. 27-29. And the plate of the holy crown, ver. 30, 31.
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II. A summary account of the whole work, ver. 32-43.
The priests garments are called here clothes of service - Those that wear robes of honour must look upon them as clothes of service; for those upon whom honour is put, from them service is expected. Holy garments were not made for men to sleep in, but to do service in, and then they are indeed for glory and beauty. These also were shadows of good things to come, but the substance is Christ. He is our great high priest; he put upon him the clothes of service when he undertook the work of our redemption; arrayed himself with the gifts and graces of the Spirit, which he received not by measure; charged himself with all God's spiritual Israel, bare them on his shoulder, carried them in his bosom, and presented them in the breast-plate of judgment unto his Father. And, lastly, he crowned himself with holiness to the Lord, consecrated his whole undertaking to the honour of his Fathers holiness. And all true believers are spiritual priests. The clean linen with which all their clothes of service must be made, is the righteousness of saints: and holiness to the Lord must be so written upon their foreheads, that all who converse with them may see they bear the image of God's holiness.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1–3 Bezaleel makes the clothes of service for the holy…
CHAPTER XXXIX
Bezaleel makes the clothes of service for the holy place,
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and the holy garments, 1.
The ephod, 2.
Gold is beaten into plates, and cut into wires for
embroidery, 3.
He makes the shoulder-pieces of the ephod, 4.
The curious girdle, 5.
Cuts the onyx stones for the shoulder-pieces, 6.
Makes the breastplate, its chains, ouches, rings, &c., 7-21.
The robe of the ephod, 22-26.
Coats of fine linen, 27.
The mitre, 28.
The girdle, 29.
The plate of the holy crown, 30, 31.
The completion of the work of the tabernacle, 32.
All the work is brought unto Moses, 33-41.
Moses, having examined the whole, finds every thing done as
the Lord had commanded in consequence of which he blesses the
people, 42, 43.
NOTES ON CHAP. XXXIX
Verse 1. Blue and purple, and scarlet] See this subject largely explained in the notes on Ex 25:4. See Clarke on Ex 25:4.
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, 3 Exo 39:1. The tabernacle and its court being now…
Exo 39:1. The tabernacle and its court being now fitted for divine service, the next things to be wrought were the robes of the high-priest and priests, to be put on when they did service in the holy place. Hence these garments are termed clothes of service. And “those that wear robes of honour,” says Henry, “must look upon them as clothes of service; for, from them upon whom honour is put, service is expected. Holy garments were not made for men to sleep in, but to do service in, and then they are indeed for glory and beauty.” These also were shadows of good things to come, but the substance is Christ. He is our great High-Priest; he put upon him the clothes of service when he undertook the work of our redemption; arrayed himself with the gifts and graces of the Spirit, which he received not by measure; charged himself with all God’s spiritual Israel, bare them on his shoulder, carried them in his bosom, and presented them in the breast-plate of judgment unto his Father. And, lastly, he crowned himself with holiness to the Lord, consecrated his whole undertaking to the honour of his Father’s holiness. And all true believers are spiritual priests. The clean linen, with which all their clothes of service must be made, is the righteousness of saints: and holiness to the Lord must be so written upon their foreheads, that all who converse with them may see they bear the image of God’s holiness.
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. 28.
See the notes to Exo. 28.
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, 3 Vestments. Hebrew distinguishes, "the clothes of service" destined to…
Vestments. Hebrew distinguishes, "the clothes of service" destined to fold up the tabernacle and vessels, from "the holy garments of Aaron."
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v3 cut the gold into wires to work it--that is,…
cut the gold into wires to work it--that is, the metal was beaten with a hammer into thin plates, cut with scissors or some other instrument into long slips, then rounded into filaments or threads. "Cloth of golden tissue is not uncommon on the monuments, and specimens of it have been found rolled about mummies; but it is not easy to determine whether the gold thread was originally interwoven or subsequently inserted by the embroiderer" [TAYLOR].
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 HOLY GARMENTS OF THE PRIESTS, Exo_39:1-31 See notes…
THE HOLY GARMENTS OF THE PRIESTS, Exo_39:1-31 See notes on Exodus 28.
ALL BROUGHT TO MOSES AND APPROVED, Exo_39:32-43.
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How long the preparation of the different parts of the tabernacle required we are not told, but the zeal and diligence implied in the willing offerings of the people warrant the belief that the whole would have been completed in a few months. According to Josephus, the whole time they were engaged in this work was seven months. (Ant., 3:8, 4.) As Moses had received by revelation in the mount the plan and pattern of the tabernacle, it was necessary that all the parts should finally be submitted to him for acceptance and blessing.
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, 3, 4, 5 1. the plaited (?) garments] See on Exo_31:10.
1. the plaited (?) garments] See on Exo_31:10.
as Jehovah commanded Moses] so seven times in this chapter (here, and vv. 5, 7, 21, 26, 29, 31); also seven times in ch. 40 (vv. 19, 21, 23, 25, 27, 29, 32); and Lev_8:9; Lev_8:13; Lev_8:17; Lev_8:21; Lev_8:29.
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2–5 (Exo_28:6-8). The ephod, with its shoulder-straps.
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, 3 (1) Cloths of service.—See Note on Exo_31:10.
(1) Cloths of service.—See Note on Exo_31:10.
XXXIX.
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THE MAKING OF THE HOLY GARMENTS.
(1-31) This section corresponds to Exo_28:5-40, but does not follow exactly the same order. Exo_39:2-7 correspond to Exo_39:5-12 of Exodus 28; Exo_39:8-21 to Exo_39:13-28; Exo_39:22-26 to Exo_39:31-35; but after this a dislocation occurs. Exo_39:27-29 correspond to Exo_39:39-42 of Exodus 28, and Exo_39:30-31 to Exo_39:36-38. It is not clear why any change was made. The order observed in Exodus 28 seems preferable.
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, 3 Vers. 1-31. THE FURTHER PROGRESS OF THE WORK THE…
Vers. 1-31. THE FURTHER PROGRESS OF THE WORK THE MAKING OF THE PRIESTS" DRESSES. Vers. 32-43. THE GENERAL APPROVAL OF THE WORK BY MOSES. The entire work for the structure of the tabernacle being completed, it only remained for Bezaleel and Aholiab to take in band the priestly vestments, which had been prescribed with the greatest elaboration in Exo_28:4-40. The present chapter is mainly occupied in relating how the vestments were made, and follows, very nearly, the order of the directions. Vers. 1-7 correspond to vers. 5-14 of ch. 28.; vers. 8-21 to vers. 15-38; vers. 22-26 to vers. 31-34; vers. 27-29 to vers. 39, 40; and vers. 30, 31 to vers. 36, 37. The remainder of the chapter (vers. 32-43) contains a recapitulation of the work done, and a statement that it was all submitted to Moses and approved by him,
Of the blue, and purple, and scarleti.e. , of the blue, purple, and scarlet thread which had been spun by the women, and brought to Moses. See Exo_35:25. The omission of "fine linen" seems to be accidental. Cloths of service. See the comment on Exo_31:10.
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HOMILIES BY J. ORR Vers. 1-32. The garments of the priests.
See Homily on ch. 28. J.O.
HOMILIES BY J. URQUHART Vers. 1-41. The Clothes of Service; the work perfected.
I THE PRIESTS" GARMENTS.
1. Their splendour. They were fashioned of gold and jewels, and blue, andpurple, and scarlet. God gives glory to his servants. He makes us kings and priests unto himself. The spiritual nobleness and beauty given now are but the earnest of the glory which will be hereafter.
2. Their purpose: they were clothes of service. The honour and comelinesswhich God bestows are for service to him in the midst of our brethren, not to minister to our own spiritual pride and unbrotherly judgment.
II ALL THE WORK WAS DONE IN STRICT OBEDIENCE TO THE LORD"S COMMANDMENT, "As the Lord commanded Moses" (5, 7, 21, 26, 29, 31). "The children of Israel did according to all that the Lord commanded Moses, so did they" (32). "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" (43).
1. There was no deficiency: no part of the work was slighted. We may notabate anything of all the Lord has commanded. The ordinances must be observed as they have been delivered to us. The cross which Jesus has called us to take up in his service must not be laid aside.
2. There was no excess. No room was given for the exercise of fancy, ortaste, or judgment, as to what might better impress, or improve, the vulgar. There was only one solicitude to do what the Lord had commanded. He alone is master here. We are merely servants. The things which God had not commanded were as carefully kept out of the worship as the things he had commanded were kept in it.
3. "And Moses blessed them." Serving God thus, the blessing of a greater than Moses will rest upon us. And there awaits us in the eternal light the "Well done! good and faithful servant! U.
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_39:9. Doubled = kafal]. This word is repeated again…
CRITICAL NOTES.—
Exo_39:9. Doubled = kafal]. This word is repeated again at the close of the Verse to show that the length of the breastplate was one span after it was doubled, so that its actual length was two spans, and because this was not expressed with sufficient distinctness in Exo_33:16.
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MAIN HOMILETICS OF THE PARAGRAPH.—Exo_39:1-31
PREPARATION OF THE PRIEST’S CLOTHES
“And of the blue, and purple, and scarlet, they made cloths of service, to do service in the holy place, and made the holy garments for Aaron; as the Lord commanded Moses”—Exo_39:1.
I. The holy place: so called because it enshrined the Holy of Holies, which was the immediate dwelling-place of God. It is God’s presence alone that makes a holy place. In this sense the entire world is a holy place: “Do not I fill heaven and earth? saith the Lord.” Hence when He revealed Himself to Moses at the burning bush, He said, “The ground whereon thou standest is holy ground.” Hence the Christian Church is a holy place: “Where two or three are met together in My Name, there am I in the midst of them.” Hence heaven is by pre-eminence “the Holy Place.” It is called the Habitation of His Holiness. “His presence fills each heart with joy,” &c.
II. The holy service. Holy places are for holy services. In this case the peculiar service, which consisted of three parts, the lighting of the golden candlestick, the burning of incense on the altar, and the laying out, removing, and renewing of the shew-bread, all of which had a symbolic character to be afterwards described, was holy, as being a service done unto the Lord. And this is the essential idea in holy service, whether rendered in the temple of Nature, or the temple of the Church, or the temple of Heaven, it is service rendered to the High and Holy One whose presence fills them all. Clearly this was Paul’s idea when he said: “Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.”
III. The holy minister. This was Aaron, the high priest, and his sons, who ministered in the priest’s office. Holy services can only be performed by holy persons. It is so in heaven, and so it must be on earth. This was symbolised by the consecration of Aaron and his sons with the holy oil at their first appointment, and every time they went to minister before the Lord. Of course, it is not the outward consecration that makes holy, but the inward, of which the outward is but a symbol. With the inward consecration of the nature by the Holy Ghost the person is holy, even though no anointing oil should ever have been poured upon his head; while with the outward one remains unholy still, unless the Spirit of God shall have also given him “another heart.” In short, only a new-born child of God can either find a holy place or perform a holy service.
IV. The holy clothes. Holy persons require to be arrayed in holy garments. So God commanded with reference to Aaron and his sons. The different items of the priest’s dress had a special symbolic significance, for which see below; in the meantime, it may be noted that they served the purpose of certifying to the nation their consecration to the priestly office. And so does God command that they who shall minister, or do holy service to Him in the holy place of the Church of Christ, shall array themselves in the beautiful apparel of holiness (cf. Mat_22:11-12; Rom_13:13-14; Eph_4:24).
1. The Ephod
“And he made the Ephod of gold, and blue, and purple, and scarlet, and fine twined linen”—Exo_39:2-7.
Cf. Exo_28:6-14. The ephod, Septuagint ἐπωμίς, Vulgate superhumerale, which was par excellence the official dress of the priest, was a short cloak covering the shoulders and breast. It was made of the same materials as the inner drapery and curtain of the tabernacle, “blue, purple, and scarlet, and fine twined linen,” interwoven with gold threads, or wires, which were cut from thin plates of gold. Pliny says the ancient Egyptians understood the art of weaving fabrics with gold; and Egyptian monuments show coloured costumes which were probably woven with gold thread. Exo_39:4 seems to indicate that it was made in two parts, joined together at the shoulders by what are called “shoulder-pieces.” It was tied round the waist by an embroidered (“curious”) girdle woven of the same material. Upon each shoulderpiece was an onyx stone set in gold, graven as a signet is graven with the names of six of the sons of Israel, “according to their births,” which is explained by Josephus to mean that the names of the six elder sons were engraven on the precious stone upon the right shoulder, and the names of the six younger sons on the precious stone upon the left. The two stones were designed to be memorial stones for the children of Israel. All this was in accordance with Divine command, which shows that it was meant to have some special significance. What then was that significance? Well—
I. The ephod, being made of the same material as the drapery of the tabernacle, indicated that the high priest was designed for the special service of the sanctuary. It was an article of dress which was only worn when engaged in the sacrificial worship of the tabernacle. So the Lord Jesus Christ is represented (Rev_1:13) as wearing a girdle, and probably an ephod, to mark Him out as the High Priest of the better sanctuary.
II. The ephod, as resting on the shoulders of the priest, indicated that on him exclusively lay the burden of the sanctuary service. So of Christ it is said, “The government shall be upon His shoulder.” He is the one only High Priest in the Christian Church, to whom has been assigned the work of offering sacrifice and making intercession for the sins of the people.—Heb_5:10.
III. The ephod, as bearing on its shoulders the names of the children of Israel, indicated the nature of the high priestly service, which was to represent the nation before God. So Christ is the great Representative of His people before the throne; the special work in which He is now engaged being that of “appearing in the presence of God for us.”—Heb_9:24.
IV. The ephod, as being made of blue, and purple, and scarlet, and linen interwoven with gold, indicated the beauty and the glory of the high priestly service. “Thou shaft make holy garments for Aaron thy brother for glory and tor beauty,” said Jehovah. What was true of all the different parts of the official dress was specially true of the ephod. It was designed to leave upon the mind an impression of the honourable and glorious character of the high priestly office. And surely there is no office that, in respect of “glory and beauty,” can compare with that of Jesus Christ, the High Priest of our profession. “Καὶ ὁ Χριστὸς οὐχ ἑαυτὸν ἐδόξασε γενηθῆναι ἀρχιεξέα” (Heb_5:5), which clearly implies, however, that there was a “glory” in being a “High Priest;” and so we read in Heb_2:9 : “βλεπομεν ʼΙησοῦν … δόξη καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.” Even the service of the Christian ministry, though not that of a priesthood, acquires a “beauty and a glory” from being subservient to that of Christ’s. Whence thinks Dr. A. Clarke their official garments should be “for beauty, for glory” also, in some degree expressive of the dignity and grandeur of their calling. Certainly the service of the Christian life, which is that of a priesthood, though not exactly of the same character as Christ’s, is beautiful and glorious; and the garments of the Christian—if not his literal clothes, at least the clothing of his spirit, his walk and conversation—should be for beauty and for glory.—Ecc_9:7-8; Rom_13:14.
2. The Breastplate
“And he made the breastplate of cunning work, like the work of the ephod, of gold, blue, and purple, and scarlet, and fine twined linen. It was four square”—Exo_39:8-21. See also Exo_28:15-30.
I. Its formation. The breastplate was fashioned of the same material as the ephod. It was about ten inches square, and made double with a front and lining, so as to answer for a pouch or bag. It was adorned with twelve precious stones, arranged in three rows of four each. The order of the stones as given in the authorised version is different from that of the old versions, which is stated by Keil as follows (reading from right to left):—
Emerald: Zebulon (of a brilliant green).
Topaz: Judah (golden tinged).
Sardius: Issachar. (i.e., our cornelian, or blood-red colour).
Diamond: Asher (transparent or reddish yellow).
Sapphire: Simeon (sky-blue).
Carbuncle: Reuben (the ruby—fine coloured).
Amethyst: Benjamin (violet-blue).
Agate: Manasseh (transparent—of divers colours).
Ligure: Ephraim (transparent—orange).
Jasper: Gad (dark red).
Beryl: Naphtali (sea-green).
Chrysolith: Dan (golden coloured).
On each of these stones was engraved a name of one of the sons of Israel as above. The two upper corners were fastened to the ephod by blue ribands passing through gold rings, two on each side, one attached to the ephod and another to the breastplate. In the bag or pouch between the front and back were put the Urim and Thummim, which are mentioned in Exo_28:30, as if they were already known. Now, however, they are unknown. No description is given of them. Nor can their meaning be traced with any certainty from their etymology. The words mean “lights and perfections.” Whether they denote some material objects which were deposited in the pocket of the breastplate, or whether they were only intended to signify that Divine manifestations were to be given through the breastplate, has been much disputed. “Perhaps the Urim and Thummim are only a spiritual description of the sacred gems in the High Priest’s breastplate.”—Eadie. “The Urim and Thummim did not represent the illumination and right of Israel, but were merely a promise of these, a pledge that the Lord would maintain the rights of His people, and give them through the high priest the illumination requisite for their protection.”
—Keil.
II. Its designation. “The breastplate of judgment,” and the “memorial,”—Exo_28:29. Doubtless the two names were derived from its use. It was probably styled by the first to indicate that the high priest should wear it when either asking counsel or judgment from the Lord, or administering justice and judgment in the name of the Lord. These were two given functions of the Hebrew high priest; and in discharging them he was typically foreshadowing the Lord Jesus Christ, who is both the fountain of Divine wisdom and the administrator of Divine justice in the Christian Church. The second name was equally suggestive of its use. It was designed as a remembrancer of the people when the high priest ministered before the Lord. It reminded the high priest of his representative character, in which again he foreshadowed Christ who is His people’s representative before God and within the veil.
III. Its situation. This is indicated in the name. It lay upon the breast. “The heart, according to the Biblical view, is the centre of the spiritual life, not merely of the willing, desiring, thinking life, but of the emotional life, as the seat of the feelings and affections. Hence to bear upon the heart does not merely mean to bear it in mind, but denotes that personal intertwining with the life of another, by virtue of which the high priest was, as Philo expresses it, τοῦ σύμπαντος Ἔθνους συγγενὴς Καὶ ἀγκιστεὑς Κοηός, and so stood in the deepest sympathy with those for whom he interceded.”—Keil and Delitsch. In short, its lying on the breast indicated—
1. Nearness. So the names of Christ’s people are on His breast, and their persons are always near. Isaiah represents Israel as graven on the palms of Jehovah’s hands: here they are pictured as graven on Christ’s heart.
2. Remembrance. Having the names of Israel upon his heart, the Jewish high priest could not forget them; and neither can Christ ever forget those for whom He has already shed His blood, and now presents it within the veil.
3. Affection. So the people of Christ are near His heart in the sense of being always the object of His tender love (Jer_31:3), “I have loved thee with an everlasting love” (Joh_13:1); “Having loved His own …”
4. Representation. The names of the sons of Israel were on the high priest’s breast that he might represent them within the veil: so are Christ’s people always on His breast in the sense that He is interceding for them (Heb_7:25; Heb_9:24).
5. Communication. Being on the high priest’s breast, the people shared his fortunes. When He was accepted, so were they. When blessing was bestowed on him, it was that through him it might come down to them. And so it is with Christ. All the fulness of the Godhead dwells in Him for us, that out of His fulness we might receive.
3. The Robe
“And he made the robe of the ephod of woven work, all of blue …”—Exo_39:22-26.
The robe (מְעִיל), from מעל, to cover, was an upper garment of dark blue purple, closely fitting to the person, and reaching to the knees, made of one piece, with an opening for the head to pass through, and, according to Josephus and the Rabbins, with armholes, but with no sleeves. The opening for the head was bound with a hem, so that it should not rend; and the skirt was bordered with a fringe, ornamented with artificial pomegranates of blue, and purple, and scarlet, and little golden bells between them round about, a bell and a pomegranate occurring alternately all round. The robe was not intended as a covering for the ephod, as then the breastplate must have been concealed. Lange thinks it was a very short garment, covering only the shoulders of the ephod. This, however, is obviously a mistake. The articles of the priest’s dress are clearly mentioned in the reverse order to that in which they were put on. Beginning with the outside, there is first the ephod with its breastplate, then the robe, after that the long frock or coat, then the head-dress, and finally the breeches. The robe was a covering for the coat.
Great diversity of opinion exists as to the symbolic import of this particular article of dress. The following may be considered along with other suggestions on the subject:—
I. The robe of blue being an article of dress which specially belonged to the high priest, and requiring to be worn over and above the linen coats which were common to the entire priestly order, pointed to the need of special qualification for the high priestly office. Authority to exercise the office and fitness to discharge the duties of the office, seem to be the two ideas involved in the clothing of a priest with an official dress; and that these two qualifications belonged to Aaron was signified by his official robe, in addition to the linen coat, which he wore in common with the ordinary priests. The first of these ideas may have been pointed to in the “dark blue colour of the robe,” which “indicated,” says Keil, “the heavenly origin and character of the office with which it was associated.” Being heavenly in its origin and character, no man could take it upon himself except he was “called of God as Aaron was” (Heb_5:4). “So also Christ glorified not Himself to be made an high priest; but He that said unto Him, Thou art My Son, to-day have I begotten Thee,” glorified Him by investing Him with high priestly authority (Heb_5:5). The second was possibly indicated by its forms, which, being woven in one piece, “set forth the idea of spiritual wholeness or integrity.”—Keil. A qualification which was never possessed in completeness except by Him who wore “the seamless robe,” and who is now the great High Priest of our profession, possessed of all the qualities which are necessary to the efficient discharge of His priestly office. For a statement of those qualities, see Heb_4:15; Heb_5:2.
II. The pomegranate fringe, among other things, and chiefly, was intended to remind the wearer of the necessity of attending to the Divine regulations in discharging his high priestly office. According to Num_15:38-39, every Israelite was directed to make a fringe in the border of his garment of dark blue, in order that every time he looked upon it, he might “remember all the commandments of the Lord, and do them.” It was thus a symbolic injunction to order his daily walk in accordance with Divine precept; and doubtless the fringe upon the robe of Aaron signified that he, too, in discharging the duties of his high priestly office, was not to follow courses of his own, but confine himself exactly and minutely to the regulations and prescriptions which God had given. So Christ came not to do His own will, but the will of Him that had sent Him (Joh_6:38). The duties of Christ’s high priestly office were not left for Him to invent when He entered on the office—they were all defined for Him in the “Volume of the Book” (Psa_40:7). Accordingly in all He did He kept His eye upon His Father’s writing in the Scripture. (See Mat_26:54; Mar_14:21; Luk_24:46; Joh_19:24; 1Co_15:3.) If the artificial pomegranates were intended to symbolise anything, perhaps it was the “fragrance” and “fruitfulness” of such high priestly service when performed in accordance with the will of God.
III. The golden bells, ever tinkling as the high priest went about his duties within the veil, intimated that he had found favour in the sight of God, and was yet alive, although looking on the glorious Presence of Jehovah, and so virtually proclaimed the efficacious intercession of his high priestly office. The common notions, as, e.g., that the ringing of the bells was to take the place of knocking at the door of Jehovah’s palace (Abraham ben David); that it was meant to call the people without to accompany the high priest with their thoughts (son of Sirach, in Eccles. 45:9); that it was designed as a reverential greeting and a musical ascription of praise (Knobel); that it symbolised the sounding forth of the word of God (Keil); that the alternation of pomegranates and bells was designed to indicate the connection of nature and grace (Lange) may all have some elements of truth in them, although for the most part they are fanciful. The true interpretation of the tinkling bells, we feel persuaded, is to be found in Heb_7:25, which speaks of the Everliving High Priest, who even now, within the veil, is making intercession for us. The testimony of the angels (Act_1:11), the phenomena of Pentecost (Acts 2), the continuous existence of the Church, the witness of the Spirit through the Word, are the evidences to the Christian Church that Christ lives; the evidence to the Hebrew congregation that its high priest within the veil was living was the tinkling of the bells upon his garment. This is hinted at in Exo_28:35. The robe with its pomegranates and bells was to be upon Aaron when he went to minister before the Lord, “that he die not;” or, “and he shall not die.” Entering without his official “robe” he was sure to die: entering with it he would live; and that would be announced to the people by the sounding bells. If the bells ceased to sound it would be an intimation that the high priest was dead.
Thus, special qualification, Divine regulation, and efficacious intercession, were the three ideas suggested by the robe, the fringe, and the bells.
4. The Mitre
“And they made coats of fine linen, of woven work, for Aaron, and for his sons. And a mitre of fine linen, and goodly bonnets of fine linen.…”—Exo_39:27-31.
The linen coats, bonnets, and breeches, which are here referred to, were articles of dress which Aaron wore in common with the priestly order in general. They do not call for any special note. The head-dress of the high priest, in addition to the “goodly bonnet,” or linen turban, consisted of a mitre, or superior turban, made of fine linen, and bearing upon its front a gold plate, tied to the mitre by a blue riband, on which was inscribed, “Holiness to the Lord.” According to Exo_28:38, this plate was to be upon Aaron’s forehead, that he might bear the iniquity of the holy things which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead that they may be accepted before the Lord.”
I. Personal consecration was the first thing symbolised by the golden mitre. “Through the golden plate, with its inscription, Holiness to the Lord,’ which was fastened upon his head-dress of brilliant white, the earthly reflection of holiness, he was crowned as the sanctified of the Lord.”—Keil.
II. Representative propitiation was the second thing intended by the golden mitre. Wearing the “crown of holiness,” Aaron was the representative of the entire congregation. In this capacity his business was to bear the iniquity of the holy offerings of the children of Israel. The stains of sin which clung to all the expiatory Offerings of the people required to be further cleansed away; and in and through him acting as their representative that expiation was effected.
III. Congregational acceptance was a third idea included in the golden mitre. When Aaron appeared before God wearing the holy crown, the people were accepted. Thus, again, we have a threefold symbol: of the Personal qualification of the Lord Jesus Christ for the high priestly office—Holiness; of the character of His official work—Expiation; and of the blessed result which He secures for His people—Acceptance with God.
The Delivery of the Work to Moses
“Thus was all the work of the tabernacle of the tent of the congregation finished; and the children of Israel did according to all that the Lord commanded Moses, so did they. And they brought the tabernacle unto Moses,” &c.—Exo_39:32-43.
I. The presentation of the work: “They brought the tabernacle unto Moses.” It seems that after all the different articles were finished, they were solemnly brought and presented to Moses, the chief builder of the house. So, whatever work or service is done in connection with the Christian Church should be solemnly presented to Christ, who is the Chief Builder of the Christian temple.—
II. The inspection of the work: “Moses did look upon all the work;” and so does Christ inspect every offering that is brought to Him, whether of work or of gifts, to see if it be according to the commandment of the Lord. Paul tells us in 1Co_3:13, that a day is coming in which every man’s work will be tried of what sort it is—tried by fire—tried with the most terrible exactness. Yet even now a process of inspection is going on in which everything a person does—and especially does for Christ—is subjected to minute investigation.
III. The approbation of the work: “Behold, they had done it as the Lord had commanded.” So in Christian service nothing can be accepted that is not minutely in accordance with the Divine specification. This will be the standard at the last day as it is now. “As the Lord had commanded,” is the one qualification which must attach to all our labours and gifts to make them good.
IV. The remuneration of the work: “And Moses blessed them.” So is all faithful service done to Christ rewarded even here with spiritual blessing. So will it be in the end (1Co_3:14). Lessons:—
(1.) The dignity of Christian work as presented to Christ;
(2.) the duty of fidelity in Christian work, considering it must be inspected by Christ;
(3.) the grand aim in Christian work, to be accepted by Christ. Cf. 2Co_5:9;
(4.) the high stimulus in Christian work, the certainty of being rewarded by Christ.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Scripture-Symbolism! Exo_39:1-43.
1. When God uses natural objects in His Word, notes Brown, as illustrations of spiritual truth, He did not take them, as we should have taken them, simply because He saw them to be apt illustrations of the subject, but that He had an eye to their use for this purpose when He made them. He did not, in fact, use them because they were apt illustrations of the truths inculcated, but He made them in order that, among other purposes, they might be such. The sun was not employed by God to emblematise the Lord Jesus, because He recognised in it a fit emblem, but God made the sun with the very object of being such, amongst other objects.
2. So with all the tabernacle and its adjuncts, God enjoined their manufacture and construction, not because they were, but because He would have them to be striking symbols—silent, symbolic sermons. The poet speaks of sermons in stones and in the running brooks. In the tabernacle accessories are such sermons—designedly arranged for Israel’s instruction in the mysteries of the kingdom of God. As such, we should recognise them. They are expressly appointed by God to be earthly shadows of heavenly realities.
“The key that opens to all mysteries,
The Word in character, God in the voice.
Each page of Thine hath true life in’t,
And God’s bright mind express’d in print.”
—Vaughan.
Holiness-Hints! Exo_39:1, &c. Who can ever forget the vision of the apocalyptic seer, known as that of the “white-robed and palm-bearing multitude”? (Revelation 7) The Patmos exile had just been witnessing scenes of judgment and terror. How grateful and soothing, then, to him, must have been this lull in the storm—this bright though momentary glimpse through the midst of the tempestuous clouds. The words must have fallen on his ear with serenest music. But what signify the array of “white robes”?
1. Such was the scene in the fourth century, in the age of Constantine, and the general conversion of the empire from Paganism to Christianity. Not, however, in the visible Church, though it had the seal of baptism, enrolled its members in church registers, and enrobed them in white, with crowns and palms. No, the allusion is to the invisible Church of that era. It had in the spirit impressing the image of Jesus a more enduring seal—in the Lamb’s Book of Life a more enduring registration—and in the divine holiness of heart and life a more lustrous purity.
2. Such will be the scene in the latter days, before the millennial dawn. The passage, it has been said, is like a mirror set in eternity, in which the believer sees reflected his future character and condition. We all, beholding as in a glass our heavenly glory, are encouraged to look forward to the time when we shall have “white robes,” i.e., when the holy services of the heavenly temple shall be performed by us as holy servants of God (Rev_7:15).
“Palm-bearing, white-robed multitudes who sing
Salvation, honour, praise, and glory to their Lord the King.”
Gold-Wire, &c. Exo_39:3.
(1.) Some of the mummy cloths which are preserved are of beautiful texture, and bespeak a high degree of excellence for those who manufactured them. The finest kind resemble muslin, and are very thin and transparent. Some of them are fringed like silk shawls; others have strong salvages, with stripes of blue, the dye of which has been determined to be indigo. One specimen is covered with hieroglyphics, drawn with exceeding fineness. Gold and silver wire was used at a very early date in Egypt in weaving and embroidery.
(2.) If gold is symbolic of the divine excellence, does it not teach us that in all the hangings of the Sacred Scriptures, i.e., in all the word-veils and curtains, the elements of divine excellence is discernible? May it not also teach us that all our works for God, all our efforts of service for Him, should have the element of divine excellence interwoven with them? Not, however, that this is to be done as rendering our works works of merit, but because their beauty is thus enhanced, and as an acknowledgment that they are for His glory.
“Take my life, and let it be
Consecrated, Lord, to Thee:
Take myself, and I will be
Ever only ALL for Thee.”
Breastplate-Stones! Exo_39:10-14. The minute account in Exodus and Revelation of the jewels that adorned the sacerdotal apparel and the walls of the heavenly city, indicate, says Macmillan, the symbolic reverence attached to their use by the Jews. And this belief in their mystic qualities passed from India and Persia to Greece and Rome. After playing a considerable part in the Gnostic systems of Alexandria, this belief was finally transferred to the Christian Church, as we find Bishop Marbœuf of Rennes, in the eleventh century, versifying their talismanic influences in his curious “Lapidarium.” This is an illustration of the sure darkening of Scripture truth during the dark ages. No such influences are ascribed to these precious stones in the Word of God; though, doubtless, they symbolise moral and spiritual perfections in the Christians. “They shall be Mine, faith the Lord, in that day when I make up My JEWELS.” Then
“Christ alone beareth me
Where Thou dost shine;
Joint-heir He maketh me
Of the Divine;
In Christ my soul shall be
Nearest, my God, to Thee,
Nearest to Thee.”
Little Things! Exo_39:20. One of the most astonishing results of the scientific expedition lately undertaken to dredge the bottom of the Atlantic was the discovery of organisms—delicate as hoarfrost—living at a depth of four or five thousand feet. All that enormous mass of water rested above them, and yet they were as safe and uninjured as the tender blossom that unfolds in the summer air. Still more wonderful, remarks Macmillan, is the discovery which the geologist is constantly making of microscopic shells and other forms of life, of most delicate organisation, in rocks that have been subjected to the most tremendous pressure. An infant’s touch could crush them to atoms, and yet they have shared uninjured in movements which have displaced continents, upheaved huge mountain chains, and shaken the earth to its very centre. All these, like the pins and taches of the tabernacle, have their place and functions in nature. And so all parts of Scripture have each their place and function in the mystery of God. The verses in this chapter, little and unimportant as they seem, are essential to the Bible unity. As such, God has preserved them amid the upheavings of the Jewish nation and the Gentile world. They are part of our heritage to-day. They are
“Marked, with the seal of high divinity,
Their every thought bedewed with drops of love
Divine, and with the eternal heraldry
And signature of God Almighty stampt,”
—Pollok.
Testimony-Tabernacle! Exo_39:21. As the Word of God is the light to direct us, and to detect errors, so it is also the standard and beam to try the weights of truth and falsehood. Therefore our Lord, knowing, says Bishop Jewell, that there should be such confusion of things in the latter days, commandeth that Christians, who live in the profession of Christian faith, and are desirous to settle themselves upon a sure ground of faith, should go to no other thing but to the Scriptures. Otherwise, if they had regard to other things, they should be offended and perish, and not understand which is the true Church. The master of a ship, when he is on the main sea, casts his eye always upon the lode-star, and so directs and guides his ways. Even so must we, who are passengers and strangers in this world, ever settle our eyes to behold the Word of God; so shall no tempest overblow us; so shall we be guided without danger; so shall we arrive safely in the haven of our rest. This is the rule of our faith.… Therefore, Christ saith, “Search the Scriptures; they are they that testify of Me.”
“O child of sorrow, be it thine to know
That Scripture only is the cure of woe;
That field of promise—how it flings abroad
Its perfume o’er the Christian’s thorny road.
The soul, reposing in assured belief,
Feels herself happy amidst all her grief;
Forgets her labour as she toils along,
Weeps tears of joy, and bursts into a song.”
Scripture-Secrets! Exo_39:22 to Exo_30:1. Many years age Rassam, the famous explorer and orientalist, searched the ruing in Assyria to no purpose for ancient remains. Within the last two years, he has again gone forth to examine the very same ruins, under the firm conviction that treasures are there, though he had failed to discover them. This time he has been eminently successful; and very soon the literary world will have rare gems of history set before them for study and instruction.
2. Long years ago, we searched these Mosaic mounds, but failed to discover truth-treasures hidden within. But subsequent and more recent investigation has proved successful. We have found Messianic-treasures—tablets of Gospel truth among the tabernacle-articles of Moses. They were there before, but we failed to discover them. Now we rejoice in them.
3. Is it not so with all the Scriptures! Bunyan, in his “Grace Abounding,” says that while he was shut up in Bedford Jail he never had in all his life so great an inlet into the Word of God. “Those Scriptures that I saw nothing in before are made in this place and state to shine upon one.” And this experience has been the experience of others also, especially when suffering for the truth’s sake.
“There is a Lamp, whose steady light
Guides the poor traveller in the night:
’Tis God’s own Word! Its beaming ray
Can turn a midnight into day.”
—Belts.
Bells! Exo_39:25. Who invented bells we know not. Probably they were devised, at a very early period of the world’s history, by the musical genius of Jubal, who is called in Genesis 4 the father of all such as handle the harp and organ. But this and Zechariah are the only two books in which we have direct reference to bells. Maurice mentions that one indispensable ceremony in the Indian Poojah is the ringing of a small bell by the officiating Brahminic priest. The women of the idol, or dancing girls of the pagoda, have little golden bells fastened to their feet—the soft harmonious tinkling of which vibrates in unison with the exquisite melody of their voices. Calmet calls attention to the fact that the ancient kings of Persia, who in fact united in their own persons the regal and sacerdotal office, were accustomed to have the fringes of their robes adorned with pomegranates and golden bells. The Arabian princesses wore rings, to which tiny golden bells were suspended. But no bells ever sounded so sweet and melodious as those on the Great High Priest’s robes. The ministers of Christ, when preaching the glad tidings of salvation, are those bells; and it is Jesus who enables them to send forth sweet strains.
“Ye monarchs from the eastern land,
Ye heathen from far island strand,
Come up, come up, ye people all,
His voice the whole wide world doth call;
The Saviour preaches from the mount.”
Mitre-Material! Exo_39:28.
(Exo_39:1.) In Chron Exo_39:6, this ornament is called “nezer,” from a verb signifying to separate; and hence denoting a crown as a mark of separation or distinction. The same word is applied to the diadem of kings. Indeed, such turbans of fine linen, with an encircling or front ornament of gold or precious stones, seem to have been the usual diadems of ancient kings. Justin says that Alexander the Great took his diadem from his head to bind up the wounds of Lysimachus. This shows clearly that it was of linen. Probably, it had some distinguishing ornament like that of the high priest here.
2. Jahn says curiously enough that, in the time of Josephus, the shape of the mitre had become somewhat altered. It was circular, was covered with a piece of fine linen, and sat so closely on the upper part of the head that it would not fall off when the body was bent down: apparently it did not cover the whole of the head. It may be that there is mystical reference to the crown of gold worn by each of those who exulted before God in the acknowledgment that He had made them prince-priests unto Himself. Each cast his mitre-coronet down before Him, who sat upon the throne, singing—
“I bless Thee, gracious Father, for Thy pleasant gift to me,
And earnestly I ask Thee, that it may always be
In perfect consecration laid at Thy glorious feet,
Touched with Thine altar-fire, and made an offering pure and sweet.”
—Havergal.
Labour-Lessons! Exo_39:32, &c.
1. Duty and desire! (Exo_39:43.)
(1.) That it is the duty and should be the desire of the workmen to submit their work to the builder or surveyor. This applies to Scripture readers, teachers, and pastors.
(2.) That it is the duty and should be the desire of the builder or surveyor to scrutinise the work on its completion. This applies to chief pastors, the Church, and the Christ of God.
2. Destiny and delight! (Exo_39:43.)
(1.) That it is the destiny and should be the delight of the surveyor to record his approval of work well done. This is true of chief pastors, the Church, and the Christ.
(2.) That it is the destiny and should be the delight of the workmen to receive the approval of the surveyor of the work when complete. This is true of Scripture readers, teachers, and pastors.
3. Dignity and design! (Exo_40:34.)
(1.) That it is the dignity and should be the design of the proprietor to recognise the completion of his house. This may refer to the Church, the Christ, or God.
(2.) That it is the dignity and should be the design of the builder and workmen to rejoice in the proprietor’s recognition of their handiwork. See our Lord’s parables, Paul’s epistles, and John’s apocalypse for admirable illustrations of the above.
“Glory waits the faithful workmen
Who perform their Master’s will; Then,
O Christians, will ye weary
Of this work of building still!”
—Allis.
Church-Building! Exo_39:32.
1. “Peep of Day” furnishes a very different account of the erection of the first church in Tahiti. In the year 1800, the missionaries determined to build a place of prayer. Hitherto they had only met together in a room in their own house, just as Israel probably had held their services at the tent of Moses or Aaron. King Pomare seemed pleased with the plan, and promised to set his people to work. The brethren, however, found this assistance of little use. Pomare’s servants set about the work eagerly, but soon grew weary of it, as they did of all their undertakings, unless encouraged by continual feastings. They also did the work so ill, that they gave the missionaries more trouble than they did them service. In March, the first wooden pillars were reared to form the walls; and, as the workmen proceeded, they jeered at Christ, and scoffingly marked each pillar with His name. But the missionaries earnestly hoped that those pillars would hereafter be witnesses to the conversion of the heathen.
“To give them songs for sighing,
Their darkness turn to light,
Whose souls, condemned and dying,
Were precious in His sight.”
—Montgomery.
Well-doing! Exo_39:32. It is recorded of these Israelites that they did not weary in the work appointed. All that the Lord commanded Moses, that they did accordingly. Alas! how many, whether in the uprearing of the tabernacle of a holy life, or in the erection of a house to His name, become weary. How readily does it creep over the most vigilant man 1 Of how many has it to be said, “This man began to build and was not able to finish”! Not able, because not willing,—not able, because inconstant,—not able, because weary in well-doing. How, under the dread spell of inconstancy, exclaims Punshon, have fair plants been withered, generous youth launched into premature age, and the edifice of Christian graces stayed in its erection! Unlike Israel, they have not continued steadfast and immovable, always abounding in the work of the Lord. Forgetting that they have the Divine assurance that their work shall not be in vain in the Lord, when He says “Well done,” they have become like the stream
“Which, smiling, left the mountain’s brow,
As if its waters none could’ sever;
Yet, when it reach’d the plain below,
In the sand-desert sank for ever.”
Ark of Testimony! Exo_39:35. The apocalyptic seer tells us in Rev_11:19, that he saw the temple of God opened in heaven. The impenetrable veil, which screens from mortal sight the mysteries of that true “Holy of Holies,” was for a moment drawn aside, And what was the disclosure made to the eye of the apostle! “The ark of His testimony!” What a glorious and comforting vision wherewith to terminate all the previous terrific trumpet soundings—those symbols of wrath and judgment, more awful and awe-inspiring than the Sinaitic peals and flashes! He gazes on the familiar emblem, so often and so long associated with the fortunes and the history of the Hebrew people—the palladium of their liberties—the rallying-point in every hour of disaster—the true COVENANT ARK. In it he recognises a figure of the Great Propitiatory—the true mercy-seat; in the glories of whose Divine person, and the fulness of whose mediatorial work, is the pledge and guarantee of eternal safety and peace.
“O Master, at Thy feet
I bow in rapture sweet!
Before me, as in darkening glass,
Some glorious outlines pass,
Of love, and truth, and holiness, and power;
I own them THINS, O Christ, and bless Thee for this hour.”
—Havergal.
Candlestick! Exo_39:37. The Church, it has been said, is a golden light-bearer, and therefore at once precious and luminous. Zion is God’s peculiar heritage; its members are His jewels, acquired by an immeasurable ransom, and therefore properly symbolised by an article made of solid gold. One of the chief functions of the Church has ever been to give light. All the true light enjoyed by the ancient world streamed out from the candlestick which God set up in His chosen people, and still more largely was this the case in the new economy. It was intended to be diffusive and propagandist; but only by the force of light—the manifestation of the truth.
“Where’er I go, where’er I stand,
In valley dark, or mountainland,
At noon, or ’neath the midnight drear,
That Golden Light still shines most clear.”
—Gerot.
Golden-Altar! Exo_39:38. Solemn and imposing, says Macduff, must have been the scene on the Great Day of Atonement, when the Jewish high priest, divested of his wonted gorgeous robes, and habited in a pure white vestment, stood before the great brazen altar. After the preliminary sin-offerings, &c., burning coals were taken by him from the altar and deposited in a golden censer. Carrying with him a handful of sweet incense, he proceeded within the curtain into the Holiest of all. As he stood in this august presence-chamber of Jehovah, he took a portion of it beaten small, and cast it among the burning embers. The cloud enveloped the mercy-seat, the fumes filling the most holy place with grateful odours. Hence Rev_8:3, “Another angel came and stood at the altar, having a golden censer,” &c. This is Jesus, the great antitypical High Priest, standing in the heavenly temple. Therefore we need not fear: He will undertake.
“Give to the winds thy fears;
Hope and be undismayed;
God hears thy sighs, and counts thy tears,
God shall lift up thy head.”
Incense-Materials! Exo_39:38.
1. Stacte! Some say the distilled myrrh or gum; but Rosenmuller points out that it has been described as a species of storax gum, transparent like a tear, and resembling myrrh. This tree is found in Syria.
2. Onycha! Kalisch says that it is found in the waters of Arabia, that it is the crustaceous covering of the shells of certain fish, that it is frequently used in the present day for incense, and that, though by no means fragrant, yet it enhances the fragrance of other ingredients.
3. Galbanum! Pliny says that it was employed as an ingredient in perfumes, and that it was so used to make the odours more lasting. It has always been used in medicine; but, though so long known, the plant itself is still a matter of dispute.
4. Frankincense! This well-known odoriferous resin is obtained from a large tree which grows in the mountainous parts of India. It is extremely fragrant, and exudes naturally from the bark. An inferior kind was found in Arabia. There can be little doubt that these have each their spiritual significance. But since it is now difficult to distinguish their origin, &c., we are without a clue, except so far as the New Testament tells us, what are the genuine ingredients of true and acceptable prayer.
“Prayer is the burden of a sigh,
The falling of a tear,
The upward glancing of an eye
When none but God is near.”
—Montgomery.
Atonement-Day Incense. Exo_39:38. Macmillan observes that on the golden altar a censer full of incense poured forth its fragrant clouds every morning and evening. Yearly, as the day of atonement came round, when the high priest entered the Holy of Holies, he filled a censer with live coals from the sacred fire on the altar of burnt-offerings, and bore it into the sanctuary, where he threw upon the burning coals the “sweet incense.” Without this smoking censer, he was forbidden, on pain of death, to enter into the awful ‘shrine of Jehovah. Notwithstanding the washing of his flesh, and the linen garments with which he was clothed, he dare not enter the Holiest of all with the blood of atonement unless he could personally shelter himself under a cloud of incense.
“I need Thee, precious Jesus!
For I am full of sin;
My soul is dark and guilty,
My heart is dead within.”
—Whitfield.
Tabernacle-Life! Exo_39:42.
1. When King Pomare began to build the first Christian chapel in Tahiti some sixty years ago, he had not observed that a stream of water ran in a slanting direction through it. The builders might have tried to turn the course of this stream, which flowed from the mountains into the sea, but they decided to allow it to pass through the sanctuary. We think those who sat near it must have been reminded, by the sight of this living stream, of the living water that Jesus gives to those who ask Him, and of that crystal river that makes glad the city of God.
2. Israel did not, probably, when they at first began to construct the tabernacle, perceive that from the hills of eternal truth a river flowed onwards and downwards through it to the eternal sea. Afterwards, they did see that there was such a symbolic stream making glad the holy place of the tabernacle of the Most High. Many persons connected with the uprearing of the superstructure of temple-grace see not the Gospel-stream,—the river of life,—flowing through the fabric of the visible church-tabernacle in this desert of sin.
“This beautiful stream is the river of life,
It flows for all nations free;
A balm for each wound
In its waters is found;
O sinner, it flows for THEE!”
Duty Done! Exo_39:42.
1. On one occasion, at a crowded dinner-table, Webster was asked what his greatest thought was. Looking about on the company, he inquired whether all were his friends. On receiving an affirmative assurance, he said, “The greatest thought that ever entered my mind was that of my personal responsibility ‘to a personal God.’ ” He expanded that idea in conversation for ten minutes and then left the room.
2. The same man on another occasion said, “There is no evil that we cannot either face or flee from, but the consciousness of duty disregarded. A sense of duty pursues us ever. It is omnipresent like the Deity.” Whereever we go, whatever we are busied about, duty performed, or duty violated, is still with us for our happiness or misery. We cannot escape the power, nor fly from the presence of duty.
3. What must, then, have been the emotions of Moses and Israel when their duty was done? Conscious of their work’s completion, how heartfelt was their sense of happiness. If we neglect our duty, we cannot escape from the consciousness of pain in its violation; and, on the other hand, if we do as the Lord commands us, there is the consolation awaiting our completed work, “Well done, good and faithful servant,”
“When, when shall that great day appear,
In which all His that voice shall hear,
Each knee bow down in reverence deep.
All flesh before Him silence keep!
‘Servant of God, well done! well done.’ ”
Finished Beauty! Exo_39:43.
1. If any one had looked in upon Raphael, while in his studio working out the first rough draught of his immortal “Transfiguration,” he might have seen nothing that was attractive. As Cuyler says, vague outlines or coarse blotches of paint were all that the canvass could yet show of the world’s master-piece of art. The artist himself could say to the visitor, “Wait until the picture is done; it will be beautiful in its time.”
2. So with the tabernacle. Hobab and the Egyptian camp-followers may have commented on the confined labours of the tabernacle-toilers. But, as the time to see Raphael’s picture was when it was hung in its matchless loveliness above the dead master’s coffin at Rome; so the time to see the “beauty of the tent of God” was when—upreared under the shadow of Sinai—it stood in all its exquisitely simple grace.
3. And so with the temple of God. His workers are men busily employed in its erection. The world remarks on the apparent roughness and confusion on all sides; yet how beautiful will that workmanship be in its time! Then the scaffoldings and seatings will all be swept away, Messiah will look upon the work and exclaim, “It is finished,” while all His coworkers will see on every column and frieze and architrave, “the beauty of our God” (Rev_21:23).
“Oh none can tell Thy bulwarks,
How gloriously they rise;
Oh none can tell Thy capitals
Of beautiful device!
Pure mansion of pure people,
Whom God’s own love and light
Promote, increase, make holy,
Identify, UNITE.”
—Bernard.
Scripture-Scenery! Exo_39:43.
1. John Bunyan in his immortal allegory says, “By this time the Pilgrims had a desire to go forward, and the shepherds a desire they should; so they walked together towards the end of the mountains. Then said the shepherds one to another, ‘Let us here show the pilgrims the gates to the celestial city, if they have skill to look through our perspective glass.’ The pilgrims then lovingly accepted the motion; so they had them to the top of a high hill called CLEAR, and gave them the glass to look.” But their hands shook so, that they could not look steadily through the glass; yet they saw some of the glory of the place.
2. The ministers of God earnestly desire that their flock should, through the glass of faith, behold the Messianic glory around and within the gates to the Pentateuch and its tabernacle. The writer has himself brought his readers towards the end of the Exodus mountains, up to the lofty summit called CLEAR; and all that he can do is to bid them take the perspective glass and behold Christ’s glory in these chapters Alas I how many are there who take the glass, and gaze through upon the gates, predetermined not to witness Messiah’s loveliness there.
“Oh may these heavenly pages be
My ever dear delight;
And still new beauties may I see,
And still increasing light.”
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.
The Sermon Bible 1900 · Public Domain On v1 It is a law of our being and the…
Exo 34:33
It is a law of our being and the being of all material things that everything grows like to that with which it is conversant and familiar. Those who frequent the good gather the image of their goodness, and those who deal much with God grow Godlike.
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I. What was the glory on Moses’ face? St. Paul gives us a remarkable answer to this question. He says, "They could not look steadfastly to the end of that which is abolished." "That which is abolished" is the law, and the end of the law is Christ; therefore the glory upon Moses’ face was the Lord Jesus Christ.
II. It was not in compassion for the weakness of the Israelites that Moses put a veil upon his face. The Jews had lost the power to see the end of that which is abolished, to see the glory of God in Jesus Christ reflected in the law. The veil was judicial, the consequence of sin; it was interposed between them and the beauty of the glory of God in the person of Jesus Christ.
III. There are veiled hearts among us now, and the reason of the veil is sin. The remedy is Christ. "When they shall turn to the Lord, the veil shall be taken away." When we have Christ within, we shall be able to look with unveiled mind upon all the beauties and glories of the Christ without. And then will come to pass that with which St. Paul sums it all up: "We, with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord."
J. Vaughan, Meditations in Exodus, p. 109.
References: Exo 35:8.—Spurgeon, Evening by Evening, p. 336. Exo 35:20-29.—Parker, vol. ii., p. 293. Exo 35:29.—J. Vaughan, Meditations in Exodus, p. 118; Preacher’s Monthly, vol. ii., p. 300. Exo 35:30-34.—Homiletic Magazine, vol. xiv., p. 165. Exo 35:30-35.—L. D. Bevan, Sermons to Students, p. 121. Exod 35.—Preacher’s Monthly, vol. ii., p. 303. 35, 36—Ibid., p. 303. Exo 36:1.—W. Arnot, Good Words, 1862, p. 318. Exo 37:7.—S. Baring-Gould, Village Preaching for a Year, vol. ii., p. 103. Exo 37:23.—Ibid., p. 145. Exo 38:8.—Parker, vol. ii., p. 301; H. Macmillan, The Olive Leaf, p. 169; S. Baring-Gould, Village Preaching for a Year, vol. i., p. 189. Exo 38:23.—Ibid., vol. ii., p. 321. Exo 38:26, Exo 38:27.—Spurgeon, Sermons, vol. xxvii., No. 1581.
Exo 39:8
A full description of the breastplate is given twice over in the Book of Exodus, and from it we may gather certain useful lessons as to the Church in all ages.
I. There were twelve stones in the breastplate, each of them different, and each bearing a different name. This shows what variety there is among believers. So long as the human race differs so much in mental structure, we shall not be able to think alike, even in those things that are spoken of in Holy Writ. There are differences with regard to worship, differences in religious feelings and experiences; the stones are not alike, yet they are all on the same breastplate.
II. This brings us to another truth—the unity of the Church, all differing, yet all on the heart of Christ. The enemy has only to show himself, and men who differ amongst themselves agree to drive him back.
III. They were all precious stones; not one was mean or contemptible. God’s Church has ever been costly. No jewel is what it afterwards becomes when first found. Let not the stone which sparkles in its setting sneer at that which only looks like a pebble. The Master has chosen it; He knows that He has put within its rude exterior that which only needs time and skill to make it "shine as the stars for ever and ever."
IV. Why were those precious stones put upon the breastplate? They were not on the mitre; they were upon the heart, teaching us that the Church is beloved. Every believer is on the heart of God.
V. Great pains were taken to keep the breastplate from being lost. It was not only fastened to the shoulders by chains, but the bottom part of the breastplate was fastened by two rings lashed to the two rings in the ephod. This tells us of the Church’s security.
T. Champness, New Coins from Old Gold, p. 234.
Exo 39:9-10, Exo 39:14
The breastplate of the Jewish high-priest is a beautiful type of intercession. When the high-priest appeared before God in his full sacerdotal attire, there would be the twelve names upon his heart, indicative of his love and care for the whole people of Israel. The names upon the breastplate betoken the individuality of Christ’s intercession for His people. Every Christian ought to intercede, because he is in a certain important sense a priest, and intercession is one of the priestly functions.
I. Observe, first, the great importance attached to this duty in Scripture. In the Old Testament we find Abraham interceding for Sodom; in the New Testament we find the early Church winning the life of St. Peter by intercessory prayer. The Lord’s Prayer is so constructed that it is impossible to use it without praying for all other Christians besides ourselves.
II. The duty of intercessory prayer is based upon the fact that men are one body and members one of another. Whether in nature or in grace, a man is essentially the member of a family. And if this be so, the weal and woe of other men, of other Christians, must be, to a certain extent, our weal and woe, cannot ultimately fail to reach us. We must bring our relations and sympathies with us when we appear before God.
III. Although both the duty of intercessory prayer and the grounds of it are clear, there is no part of devotion which Christians so much neglect. Some shrink from intercessory prayer under a feeling that, coming from them, it would be presumptuous. The real reason, however, of our reluctance to practise intercessory prayer, is a want of sympathy with others, a want of love. He who prays with the largest sympathy, he who embraces in. his prayer the widest circle of his fellow-creatures, is most in sympathy with the mind of God when he prays, has the key of God’s heart, and therefore of God’s treasury.
E. M. Goulburn, Thoughts on Personal Religion, p. 79.
Exodus 40 - Lev 1:1.—J. Monro Gibson, The Mosaic Era, p. 133.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Making of the Holy Garments
The Making of the Holy Garments
See Exodus 28, where the order is slightly different.
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1. Cloths of service] RV 'finely wrought garments,' as in Exo_31:10.
2-7. The Ephod: see Exo_28:6-12.
8-21. The Breastplate: see Exo_28:15-30.
22-26. The Robe of the Ephod: see Exo_28:31-35
27-29. The Other Garments for the Priests: see Exo_28:39-43.
30, 31. The Plate for the Mitre (Exo_39:28): see Exo_28:36-38.
30. Holy crown] see on Exo_29:6.
32-43. The completion of the work and its approval by Moses. Everything must be in accordance with the pattern shown him in the Mount (Exo_25:8, Exo_25:40).
38. The golden altar] the Altar of Incense: see on Exo_30:3.
39. The brasen altar] the Altar of Burnt Offering: see Exo_27:2.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 39 The Priestly Garments and the Work Finished
CHAPTER 39 The Priestly Garments and the Work Finished
1. The material used (Exo 39:1)
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2. The ephod (Exo 39:2-7)
3. The breastplate (Exo 39:8-21)
4. The robe, the bells and pomegranates (Exo 39:22-26)
5. The coats (Exo 39:27-29)
6. The holy crown (Exo 39:30-31)
7. The work finished (Exo 39:32-43)
All is done “as the Lord commanded.” This expression is used seven times in chapter 39 (verses 1, 5, 7, 21, 26, 29, 31). It is again repeated exactly seven times in chapter 40, the last chapter of Exodus (verses 19, 21, 23, 25, 27, 29, 32). Seven is the number of perfection and completion. All had been well done and Jehovah was pleased and could own the work, of which He was the originator. Blue, purple, and scarlet, the colors of heaven, royalty and blood, are given in the preparation of the holy garments. It tells once more of Him who is the priest. The order is significant. The heavenly color comes first, for He came from heaven’s glory. The kingly color next; He manifested Himself in His kingly power, and the blood color last, He died and shed His blood. Urim and Thummim are not mentioned in the list, for they could not be made.
The work was finished and all presented to Moses for inspection. The principal parts are mentioned once more. With what joy Moses must have looked upon the ark, the curtains, the boards, the altars, the laver and the garments of beauty and glory. There was no flaw in anything. With what liberality and zeal the great work had been accomplished. Then Moses blessed the children of Israel .
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 The Ephod and its Girdle
The Ephod and its Girdle
v. 1. And of the blue and purple and scarlet, the fine woven fabrics which they had made, they made cloths of service, to do service in the Holy Place, and made the holy garments for Aaron, as the Lord commanded Moses. This included all the vestments and paraments in use in the Tabernacle.
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v. 2. And he made the ephod of gold, blue, and purple, and scarlet, and fine twined linen, the fine, damasklike cloth being interwoven with threads of gold.
v. 3. And they did beat the gold into thin plates, gold, being highly malleable, yielding readily to this treatment, and cut it into wires, thin threads, to work it in the blue, and in the purple, and in the scarlet, and in the fine linen with cunning work.
v. 4. They made shoulder-pieces for it to couple it together; by the two edges was it coupled together, the effect being that of a stole, or vest.
v. 5. And the curious girdle of his ephod, that was upon it, was of the same, according to the work thereof, of the same material and workmanship; of gold, blue, and purple, and scarlet, and fine twined linen, as the Lord commanded Moses.
v. 6. And they wrought onyx stones, cut and polished them, inclosed in ouches of gold, that is, in settings which were continued as clasps, or buckles, graven, as signets are graven, with the names of the children of Israel.
v. 7. And he put them on the shoulders of the ephod that they should be stones for a memorial to the children of Israel, to keep their names in remembrance before the Lord, as the Lord commanded Moses. Cf Exo 28:6-12.
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, 2, 4 General Information:
General Information:
Bezalel's work crew shifts to making the priestly garments.
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they made
The word "they" refers to Bezalel, Oholiab, and the other workmen.
as Yahweh had commanded Moses
"just as Yahweh told Moses to do"
translationWords
servant
holy place
Aaron
Yahweh
command
Moses
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 39:1-31 See 28:1-43.
39:1-31 See 28:1-43.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.