Yahweh spoke to Moses, saying, “On the first day of the first month you shall raise up the tabernacle of the Tent of Meeting. You shall put the ark of the covenant in it, and you shall screen the ark with the veil. You shall bring in the table, and set in order the things that are on it. You shall bring in the lamp stand, and light its lamps. You shall set the golden altar for incense before the ark of the covenant, and put the screen of the door to the tabernacle.
“You shall set the altar of burnt offering before the door of the tabernacle of the Tent of Meeting. You shall set the basin between the Tent of Meeting and the altar, and shall put water therein. You shall set up the court around it, and hang up the screen of the gate of the court.
“You shall take the anointing oil, and anoint the tabernacle and all that is in it, and shall make it holy, and all its furniture, and it will be holy. You shall anoint the altar of burnt offering, with all its vessels, and sanctify the altar, and the altar will be most holy. You shall anoint the basin and its base, and sanctify it.
“You shall bring Aaron and his sons to the door of the Tent of Meeting, and shall wash them with water. You shall put on Aaron the holy garments; and you shall anoint him, and sanctify him, that he may minister to me in the priest’s office. You shall bring his sons, and put tunics on them. You shall anoint them, as you anointed their father, that they may minister to me in the priest’s office. Their anointing shall be to them for an everlasting priesthood throughout their generations.” Moses did so. According to all that Yahweh commanded him, so he did.
In the first month in the second year, on the first day of the month, the tabernacle was raised up. Moses raised up the tabernacle, and laid its sockets, and set up its boards, and put in its bars, and raised up its pillars. He spread the covering over the tent, and put the roof of the tabernacle above on it, as Yahweh commanded Moses. He took and put the covenant into the ark, and set the poles on the ark, and put the mercy seat above on the ark. He brought the ark into the tabernacle, and set up the veil of the screen, and screened the ark of the covenant, as Yahweh commanded Moses. He put the table in the Tent of Meeting, on the north side of the tabernacle, outside of the veil. He set the bread in order on it before Yahweh, as Yahweh commanded Moses. He put the lamp stand in the Tent of Meeting, opposite the table, on the south side of the tabernacle. He lit the lamps before Yahweh, as Yahweh commanded Moses. He put the golden altar in the Tent of Meeting before the veil; and he burned incense of sweet spices on it, as Yahweh commanded Moses. He put up the screen of the door to the tabernacle. He set the altar of burnt offering at the door of the tabernacle of the Tent of Meeting, and offered on it the burnt offering and the meal offering, as Yahweh commanded Moses. He set the basin between the Tent of Meeting and the altar, and put water therein, with which to wash. Moses, Aaron, and his sons washed their hands and their feet there. When they went into the Tent of Meeting, and when they came near to the altar, they washed, as Yahweh commanded Moses. He raised up the court around the tabernacle and the altar, and set up the screen of the gate of the court. So Moses finished the work.
Then the cloud covered the Tent of Meeting, and Yahweh’s glory filled the tabernacle. Moses wasn’t able to enter into the Tent of Meeting, because the cloud stayed on it, and Yahweh’s glory filled the tabernacle. When the cloud was taken up from over the tabernacle, the children of Israel went onward, throughout all their journeys; but if the cloud wasn’t taken up, then they didn’t travel until the day that it was taken up. For the cloud of Yahweh was on the tabernacle by day, and there was fire in the cloud by night, in the sight of all the house of Israel, throughout all their journeys.
Geneva Bible translators 1599 · Public Domain On vv2, 4, 5, 15, 17, 20, 25, 28, 38 After that Moses had been 40 days, and 40…
After that Moses had been 40 days, and 40 nights in the mount, that is, from the beginning of August to the tenth of September, he came down, and caused this work to be done: which being finished, was set up in Abib, which month containeth half March and half April.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On v36 Exo 40:36 And when the cloud was taken up…
Exo 40:36 And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys:
Ver. 36. The children of Israel went.] The Jews conceive that this cloud that led Israel through the wilderness, levelled mountains, raised valleys, and laid all aflat: that it burnt up bushes, and smoothed rocks, and made all plain, &c. See Luk 3:5 Isa 4:5
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2, 4, 6, 15, 17, 27, 29, 34, 35, 38 To wit, of the second year after their coming…
To wit, of the second year after their coming out of Egypt, as is evident.
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, 16, 34 The materials and furniture of the tabernacle had been…
The materials and furniture of the tabernacle had been viewed severally and approved, and now they must be put together. 1. God here directs Moses to set up the tabernacle and the utensils of it in their places. Though the work of the tabernacle was finished, and every thing ready for rearing, and the people, no doubt, were very desirous to see it up, yet Moses will not erect it till he has express orders for doing so. It is good to see God going before us in every step, Psa 37:23. The time for doing this is fixed to the first day of the first month (Exo 40:2), which wanted but fourteen days of a year since they came out of Egypt; and a good year's work there was done in it. Probably the work was made ready but just at the end of the year, so that the appointing of this day gave no delay, or next to none, to this good work. We must not put off any necessary duty under pretence of waiting for some remarkable day; the present season is the most convenient. But the tabernacle happening to be set up on the first day of the first month intimates that it is good to begin the year with some good work. Let him that is the first have the first; and let the things of his kingdom be first sought. In Hezekiah's time we find they began to sanctify the temple on the first day of the first month, Ch2 29:17. The new moon (which by their computation was the first day of every month) was observed by them with some solemnity; and therefore this first new moon of the year was thus made remarkable. Note, When a new year begins, we should think of serving God more and better than we did the year before. Moses is particularly ordered to set up the tabernacle itself first, in which God would dwell and would be served (Exo 40:2), then to put the ark in its place, and draw the veil before it (Exo 40:3), then to fix the table, and the candlestick, and the altar of incense, without the veil (Exo 40:4, Exo 40:5), and to fix the hanging of the door before the door. Then in the court he must place the altar of burnt offering, and the laver (Exo 40:6, Exo 40:7); and, lastly, he must set up the curtains of the court, and a hanging for a court-gate. And all this would be easily done in one day, many hands no doubt being employed in it under the direction of Moses. 2. He directs Moses, when he had set up the tabernacle and all the furniture of it, to consecrate it and them, by anointing them with the oil which was prepared for the purpose, Exo 30:25, etc. It was there ordered that this should be done; here it was ordered that it should be done now, Exo 40:9-11. Observe, Every thing was sanctified when it was put in its proper place, and not till then, for till then it was not fit for the use to which it was to be sanctified. As every thing is beautiful in its season, so is every thing in its place. 3. He directs him to consecrate Aaron and his sons. When the goods were brought into God's house, they were marked first, and then servants were hired to bear the vessels of the Lord; and those must be clean who were put into that office, Exo 40:12-15. The law which was now ordered to be put in execution we had before, ch. 29. Thus in the visible church, which is God's tabernacle among men, it is requisite that there be ministers to keep the charge of the sanctuary, and that they receive the anointing.
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, 3, 4, 5, 6, 7, 8, 9, 12, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34 And the Lord spake unto Moses,.... When the tabernacle,…
And the Lord spake unto Moses,.... When the tabernacle, and the work of it, were finished, and he had taken a survey of it, and everything belonging to it, which appeared to be done as was ordered:
saying; as follows.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 15, 34 In this chapter,
In this chapter,
I. Orders are given for setting up the tabernacle, and fixing all the appurtenances of it, ver. 1-8. and the consecrating of it, ver. 8-11. and of the priests, ver. 12-15.
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II. Care taken to do all this, and as it was appointed to be done, ver. 16-33.
III. God's taking possession of it by the cloud, ver. 34-38.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 4, 15, 19, 20, 34, 36, 38 Moses is commanded to set up the tabernacle, the…
CHAPTER XL
Moses is commanded to set up the tabernacle, the first day of
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the first month of the second year of their departure from
Egypt, 1, 2.
The ark to be put into it, 3.
The table and candlestick to be brought in also with the golden
altar, 4.5.
The altar of burnt-offering to be set up before the door, and
the laver between the tent and the altar, 6, 7.
The court to be set up, 8.
The tabernacle and its utensils to be anointed, 9-11.
Aaron and his sons to be washed, clothed, and anointed, 12-15.
All these things are done accordingly, 16.
The tabernacle is erected; and all its utensils, c., placed in
it on the first of the first month of the second year, 17-33.
The cloud covers the tent, and the glory of the Lord fills the
tabernacle, so that even Moses is not able to enter, 34, 35.
When they were to journey, the cloud was taken up when to
encamp, the cloud rested on the tabernacle, 36, 37.
A cloud by day and a fire by night was upon the tabernacle, in
the sight of all the Israelites, through the whole course of
the journeyings, 38.
NOTES ON CHAP. XL
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 vv2, 15, 33 Exo 40:2. Thou shalt set up the tabernacle —…
Exo 40:2. Thou shalt set up the tabernacle — The time for doing this was, On the first day of the first month — This wanted but fourteen days of a year since they came out of Egypt. Probably the work was made ready just at the end of the year, so that the appointing this day gave no delay. In Hezekiah’s time they began to sanctify the temple on the first day of the first month, 2Ch 29:17. The new moon (which, by their computation, was the first day of every month) was observed by them with some solemnity; and therefore this first new moon of the year was thus made remarkable.
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 vv2, 4, 9, 17, 19, 20, 23, 34 See Exo 40:17.
See Exo 40:17.
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 vv2, 13, 17, 18, 24, 28, 32, 33, 36 Month of the second year, ver. 15. The first…
Month of the second year, ver. 15. The first day of every month was kept with some degree of solemnity, though it was not a day of rest. (Numbers xxxiii. 11.; 1 Kings xx. 5.; &c.) (Calmet)
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 Sixth Section
Sixth Section
The Erection of the Tabernacle and its Dedication as the Place of the Revelation of the Glory of Jehovah. (Analogies: Abraham’s Grove at Mamre; Jacob’s Bethel; Solomon’s Temple; Zerubbabel’s Temple; Temple Dedication of Judas Maccabeus; Christ in the Temple.)
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Exo_40:1-38
A.—The command
Exo_40:1-15
1, And Jehovah spake unto Moses, saying, 2On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation [of meeting]. 3And thou shalt put therein the ark of the testimony, and cover the ark with the veil. 4And thou shalt bring in the table, and set in order the things that are to be set in order upon it [set it in order]; and thou shalt bring in the candlestick, and light 5[set up] the lamps thereof. And thou shalt set the altar of gold for the incense [golden altar of incense] before the ark of the testimony, and put [set up] the hanging [screen] of the door to [of] the tabernacle. 6And thou shalt set the altar of the [of] burnt-offering before the door of the tabernacle of the tent of the congregation 7[of meeting]. And thou shalt set the laver between the tent of the congregation 8[of meeting] and the altar, and shalt put water therein. And thou shalt set up the court round about, and hang up the hanging at the court-gate [put upthe screen of the gate of the court]. 9And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels furniture] thereof: and it shall be holy. 10And thou shalt anoint the altar of the [of] burnt-offering, and all his vessels [its utensils], and sanctify the altar: and it shall be an altar most holy [and the altar shall be most holy]. 11And thou shalt anoint the laver and his foot [its base], and sanctify it. 12And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation [tent of meeting], and wash them with water. 13And thou shalt put upon Aaron the holy garments, and [garments; and thou shalt] anoint him, and sanctify him: that [him, that] he may minister unto me in the priest’s office [be priest unto me]. 14And thou shalt bring his sons, and clothe them with coats: 15And thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest’s office [be priests unto me]: for [and] their anointing shall surely be [shall be to them for] an everlasting priesthood throughout their generations.
B.—The Erection of the building (not the consecration of it)
Exo_40:16-33
16Thus did Moses: according to all that Jehovah commanded him, so did he. 17And it came to pass in the first month in the second year, on the first day of the month, that the tabernacle was reared [set] up. 18And Moses reared [set] up the tabernacle, and fastened his [its] sockets, and set up the boards thereof, and put in the bars thereof, and reared [set] up his [its] pillars. 19And he spread abroad [spread] the tent over the tabernacle, and put the covering of the tent above upon it; as Jehovah commanded Moses. 20And he took and put the testimony into the ark, and set the staves on the ark, and put the mercy-seat above upon the ark: 21And he brought the ark into the tabernacle, and set up the veil of the covering, and covered [screened] the ark of the testimony; as Jehovah commanded Moses. 22And he put the table in the tent of the congregation [of meeting], upon the side of the tabernacle northward, without the veil. 23And he set the bread in order upon it before Jehovah; as Jehovah had commanded Moses. 24And he put the candlestick in the tent of the congregation [of meeting], over against the table, on the side of the tabernacle southward. 25And he lighted [set up] the lamps before Jehovah; as Jehovah commanded Moses. 26And he put the golden altar in the tent of the congregation 27[of meeting] before the veil: And he burnt sweet incense thereon; as Jehovah commanded Moses. 28And he set up the hanging at [put up the screen of] the door of the tabernacle. 29And he put the altar of burnt-offering by the door of the tabernacle of the tent of the congregation [of meeting], and offered upon it the burnt-offering, and the meat-offering [meal-offering]; as Jehovah commanded Moses. 30And he set the laver between the tent of the congregation [of meeting] and the altar, and put water there, to wash withal. 31And Moses and Aaron and his sons washed their hands and their feet thereat [therefrom]: 32When they went into the tent of the congregation [of meeting], and when they came near unto the altar, they washed; as Jehovah commanded Moses. 33And he reared [set] up the court round about the tabernacle and the altar, and set up the hanging [screen] of the court-gate. So Moses finished the work.
C.—The divine dedication of the tabernacle anterior to the human dedication
Exo_40:34-38
34Then a [the] cloud covered the tent of the congregation [of meeting], and the glory of Jehovah filled the tabernacle. 35And Moses was not able to enter into the tent of the congregation [of meeting], because the cloud abode thereon, and the glory of Jehovah filled the tabernacle. 36And when the cloud was taken up from 37over the tabernacle, the children of Israel went onward in all their journeys: But if [whenever] the cloud were [was] not taken up then they journeyed not till the day that it was taken up. 38For the cloud of Jehovah was upon the tabernacle by day, and fire was on [in] it by night, in the sight of all the house of Israel, throughout all their journeys.
EXEGETICAL AND CRITICAL
a. The Command to Erect the Building
Exo_40:1-15
Exo_40:1. Though Moses knows that the tabernacle is to be erected, yet he must receive Jehovah’s command in reference to the time and order of the arrangement of the parts. As to the time, the first day of the first month, Nisan (of the second year of the exodus) is selected, as if in order that it might be ready for the first Passover festival in the middle of Nisan.
Exo_40:3. The ark of the testimony is the real soul of the sanctuary. It represents the presence of Jehovah. Next to it the veil is the most important, since it expresses the unapproachableness of Jehovah, and protects the ark from profanation, but still more protects from the sentence of destruction those who approach without authority.
Exo_40:4. Next comes the table. With the table Jehovah comes, in a limited degree, out of the Holy of holies into the holy place. By this symbolic communion with the priests He discloses to the people the hope of fellowship with Him, the fellowship of His Spirit, of His blessings. Then the lamps are lighted as if for a feast; for enlightenment is dependent on the communion of the heart with God.
Exo_40:5. As Jehovah comes, with the table, in a sense into the holy place, so the priesthood of Israel on its part comes in a sense into the Holy of holies with the altar of incense which symbolizes prayer. These holy things, too, which denote and illustrate communion with Jehovah, must be screened by the curtain of the holy place.
Exo_40:6. As the altar of incense bears a relation to the door of the Holy of holies, so the altar of burnt-offering to the door of the holy place. The laver stands nearer the holy place than the altar does, because it is for the priests, and contains, in the water, the means of purification for the sacrificial service—in which circumstance is disclosed an adumbration of the N. T. baptism, which separates animal offerings from the temple.
Exo_40:8. The court also has its screen, for the court, too, is an enclosed vestibule of the holy place, as contrasted with the profane heathen world and defiled Israelites, or even such as approach with empty hands.
Exo_40:9. The anointing of the dwelling and all of its individual parts expresses the truth, that all the worship in this house depends on the life of the spirit—is from the spirit and for the spirit. But in what sense is the altar of burnt-offering, standing as it does in the court, most holy, [literally, “holy of holies”]? Because the offering of sacrifice, and the self-surrender which consists in trustful obedience, and which underlies the offering, are the fundamental condition of the genuineness of the whole ritual worship. According to Keil, the phrase designates the fact that the altar is not to be approached by the people who offer sacrifices.1
Exo_40:15. Aaron’s sons also are anointed together with him, because they represent the hereditary perpetuity of the priesthood. Keil holds that the consecration of the priests was not contemporaneous with the erection of the tabernacle, but took place later. But here too only the command is first given, and then the erection of the tabernacle precedes its execution. Knobel says: The statement [of Exo_40:16] anticipates Leviticus 8 If we distinguish between command and execution, the anticipation is only seeming, or at least only grows out of the summariness of the narrative.
b. The Erection of the Building. Exo_40:16-33
Exo_40:17. And it came to pass.—“Inasmuch as from the arrival of the Israelites at Sinai in the third month after the exodus (Exo_19:1) until the first day of the second year, when the work was delivered to Moses complete, not quite nine months elapsed, all the work of the building was done in less than half a year” (Keil).2
Exo_40:19. He spread the tent over the tabernacle.—By the “tent” here Keil correctly understands the two principal coverings; by the “covering,” the two outer coverings.
Exo_40:20. The testimony.—The tables of the law, as records which were to bear perpetual witness to the divine will orally revealed to the people. Knobel refers it to the whole revelation so far as then existent—which Keil rightly disputes.
Exo_40:23. On the arrangement of the twelve loaves in two rows, vid. Lev_24:6.
Exo_40:30. Between the tent of meeting and the altar.—“Probably more to one side, so that the priests did not need to go around the altar” (Keil.).
The offering of sacrifice, Exo_40:20, and the burning of incense, Exo_40:27, are to be regarded as extraordinary acts of Moses, the founder of the system of worship, and not belonging to the ordinary worship of the people, which presupposed the anointing of the sanctuary, and which began with a sin-offering, whereas here only burnt-offerings and meal-offerings are spoken of.
Exo_40:33. The court was not only a court; it enclosed the tabernacle. According to Josephus (Antiq. III. 6, 3) the tabernacle stood in the middle of the court.
c. The Divine Dedication of the Building Anterior to the Human Dedication. Exo_40:34-38
Exo_40:34. If anything is fitted to exhibit the Levitical ritual as a transitory one, as an educational institution designed for the training of the people up to the time of their maturity, it is the fact that the completed tabernacle forms the conclusion of Exodus, not the beginning of Leviticus; that Moses offered sacrifices and burned incense in it before Aaron the priest did; but especially that Jehovah Himself consecrated the sanctuary by His manifestation of Himself in the sacred cloud before it was consecrated by the priesthood. In the Middle Ages it was a saying that a church was consecrated by angels in the night before it was going to be consecrated by priests. Perhaps the saying was a reminiscence of the mystery here recorded. For Jehovah’s manifestation of Himself is something very mysterious, a holy token, viewed only by the eyes of faith. Above the tabernacle the cloud appears, and covers it, in order to remove the glory of Jehovah, which fills the dwelling, from the view of all, even of Moses. It is not said that this condition became a permanent one; on the contrary, the tabernacle soon afterwards became accessible, except as regards the regulations concerning the Holy of holies. But up to that time it was unapproachable, locked up, as it were, and had to be unlocked by sacerdotal expiations according to the Levitical rites.
At the close is given a general statement concerning the future of the tabernacle, which, however, also discloses the design of it. “The Future verbs designate the action as a repeated and perpetual one” (Knobel). It was designed as a divine token for the people on their march. When the cloud rose up from the tabernacle, this was the signal for starting—an expressive signal; for the divine token then visibly separated itself from the sacerdotal dwelling; Jehovah seemed to abandon it, as He in truth in the strictest sense did leave the temple in the Jewish war. It was the signal for the people to break camp and move onward. But the cloud only showed the way, in order, at a new stopping-place, to rest down again on the tabernacle, and thus to order a halt. Thus the book closes with the profoundest thought concerning the history of the kingdom of God, expressed in a symbolic form and so graphically as to be apprehensible by a child. The pillar of cloud above the tabernacle by day; the fiery brightness in it by night—before the eyes of all Israel;—thus was made sensible to the people that presence of their covenant-God which accompanied them in all their journeyings. Comp. the consecration of the temple, 1 Kings 8. and Eze_43:4; Num_9:15.
Footnotes:
[1][I. e., as being, on account of its position, more exposed to the contact of laymen than the other sac ed objects, which were where no layman was allowed to come at all.—Tr].
[2][This is made out by deducting from the nine months the eighty days (Exo_24:18; Exo_34:28) spent by Moses on the mountain, the time spent in preparation for the giving of the law, and in the ratification of the covenant (Exo_19:1 to Exo_24:11), and the interval between Moses’ first and his second stay on the mountain (Exodus 32, 33).—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 vv15, 16, 33, 34, 35, 36, 38 anoint them, as thou didst anoint their fathers--The sacred…
anoint them, as thou didst anoint their fathers--The sacred oil was used, but it does not appear that the ceremony was performed exactly in the same manner; for although the anointing oil was sprinkled over the garments both of Aaron and his sons (Exo 29:21; Lev 8:30), it was not poured over the heads of the latter. This distinction was reserved for the high priest (Exo 29:7; Lev 8:12; Psa 133:2).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 17, 34 THE ORDER TO SET UP THE TABERNACLE, Exo_40:1-16.
THE ORDER TO SET UP THE TABERNACLE, Exo_40:1-16.
The formality of this command to erect the sanctuary involves an incidental repetition of what has already been described. After the due consecration of all its parts, the tabernacle and all its vessels were to be regarded as “most holy.” Comp. Exo_30:29. In Exo_40:10 of this chapter it is said that after its anointing the altar of burnt offerings should be a holy of holies, as if some special sanctity attached to that. Its central position and importance in the order of holy services made it a sort of counterpart, among the vessels of the sanctuary, of what the holy of holies was among the relatively sacred places of the same.
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15. An everlasting priesthood — To be perpetuated throughout their generations, until superseded by the office and work of the Priest “after the order of Melchizedek.” See notes on Hebrews 7. Moses proceeded to perform all the commandments here given, (Exo_40:16,) but the consecration of the priests and special legislation touching the various kinds of sacrifices must have followed the erection of the tabernacle, and is recorded in the Book of Leviticus.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 33, 34, 35, 36, 38 1–15. Moses is instructed by Jehovah to set up…
1–15. Moses is instructed by Jehovah to set up the Tent of Meeting, and the Court, to arrange the sacred vessels in their places (vv. 2–8), to consecrate the whole by anointing it (vv. 9–11), to clothe the priests in their vestments, and to anoint them (vv. 12–15). Most of these instructions have been given before; now that the time has come for carrying them out, they are summarily repeated (though not all that are necessary are given here; see vv. 17 ff.).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 12, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 33, 34, 35, 36 (1-8) Though the work was now complete, and all…
XL.
THE INSTRUCTIONS FOR THE UPREARING OF THE TABERNACLE.
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(1-8) Though the work was now complete, and all the parts of the Tabernacle made ready, Moses did not at once proceed to erect it. As when he first went up into Sinai (Exo_24:16), so now, he waited for a Divine summons, a distinct command fixing the time for him to do that which he knew that he had to do. There is an importance and a fitness in “times and seasons,” which the Great Father often reserves it to Himself to determine (Act_1:7). Moses felt this, and waited, till after a time the summons came. God fixed for the erection “the first day of the first month” (Exo_40:2)—i.e., the New Year’s Day of the first year of freedom. At the same time He gave directions fixing the order in which all should be done, and determining the position of the various articles of furniture which the Tabernacle and its court were to contain (Exo_40:4-8).
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.
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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, 2, 3, 4, 5, 6, 7, 8, 9, 10, 12, 14, 15, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 28, 29, 30, 31, 33, 34, 35, 36, 38 Vers. 1-33. THE COMMAND TO SET UP THE TABERNACLE,…
Vers. 1-33. THE COMMAND TO SET UP THE TABERNACLE, AND ITS PERFORMANCE. All was now ready. Bezaleel and Aholiab had completed their task. The work for the tabernacle had been given in, and had been approved Moses did not however at once set it up. He waited for a command from God. After a short interval, the command came. He was ordered to select the first day of the ensuing year the first day of the first year of freedom for the operation. Directions were given him, which fixed the order in which the various parts were to be set up, and assigned to the various articles of furniture their proper places (vers. 1-8). When he had arranged the whole as directed, he was to anoint the various parts (vers. 9-11). He was then to wash and dress Aaron, and his sons; to invest them with their robes of office (vers. 12-14), and to anoint them to be priests (ver. 15). The orders given were executed, except (as it would seem) those concerning the investiture of the priests and the anointing, which were deferred. . (see Lev_8:6-30) In one day the sanctuary was completely set up (vers. 18-33).
Vers. 1-8. The directions to set up the tabernacle.
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Vers. 1-33. The erection of the tabernacle.
At last the work of preparation was over. The work for which God had begun to give instructions more than nine months previously (Exo_25:1) was completed. All the parts of the structure, pillars, curtains, boards, sockets, bars, taches, hooks, pins; and all the furniture, ark, altars, table, candlestick, laver, vessels, censers, tongs, ash-pans were finished and ready. All had been inspected by Moses, and approved; (Exo_39:43) they answered to the pattern which had been shown him in the. (Exo_25:40) Still, however, Moses waited until he received from God:
1. The order for erection.
2. Instructions as to details.
I THE ORDER FOR ERECTION. "On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation" (ver. 2). The order included:
1. The act. "Set up the tabernacle.
2. The agent. "Thoui.e. , Moses.
3. The time.
"The first day of the first month." Concerning the act there is nothing to be said. It was implied in the first order given, and lay at the root of every subsequent direction. The tabernacle could only have been devised in order to be set up. But concerning the agent and the time there was room for doubt. As to the agent: Bezaleel, the master craftsman, might have been chosen to erect what he had constructed; or Aaron might have been deputed to arrange the temple of which he was to be chief minister; or Moses and Aaron and Bezaleel might have been constituted a commission to carry out the work conjointly. But it pleased God to appoint Moses alone. For every enterprise it is best to have one directing mind, one ultimate authority. Otherwise there will be conflicting views, waste of time and energy, and commonly an inharmonious result. And Moses, who had alone seen "the pattern on the mount," was beyond all doubt the fittest director that could have been selected. As to the time: any day that was not a Sabbath would have been fairly suitable; but there seems an especial appropriateness in the selection of the first day of a new year. "To everything there is a season, and a time to every purpose under the heaven". (Ecc_7:1) A new year should begin with a good work. What better work for such a day than the opening of a Bethel a house of God a "tent of meeting," where God himself was to be met God, who isthe first, should have the first. First fruits of all things should be given to him. Thus, New Year"s-day is a natural holy day. It opens the year. It is thus the most appropriate for openings.
II INSTRUCTIONS AS TO DETAILS. A certain order had to be observed. God determined the order. First, the tabernacle itself was to be erected (ver. 2); then the ark was to be brought in and placed in the holy of holies (ver. 3); then the veil was to be hung up (ib,). After this the furniture of the holy place was to be brought in the table of shewbread (ver. 4), the candlestick (ib,), and the altar of incense (ver. 5). Next, the hanging at the entrance to the tabernacle was to be put up (ib,) Lastly, the outer court and its furniture were to be taken in hand. The laver and altar of burnt offering were to be set in their places (vers. 6, 7); the pillars and hangings which enclosed the court were to be arranged, and the curtain hung at the entrance to it (ver. 8). The general law which pervades the whole is the precedence of the more important over the less important. We do not know what time intervened between the delivery of these instructions to Moses and "the first day of the second year"; but probably the interval was not long. Moses would employ it in selecting a site, and in preparing the artificers and others for the day"s proceedings. When the appointed day arrived, he applied himself to the work (ver. 17). First, he stretched, by means of cords and tent-pins, probably on a light wooden framework, the tabernacle cloth of blue and purple and scarlet and fine twined linen. (Exo_26:1-6) Then he laid down the "sockets" of silver in their places, fitted the boards into them by means of their "tenons," put in the bars which kept the boards together, and reared up the pillars for the veil. (Exo_40:18) After this he stretched the goats"-hair covering, which constituted the tent, outside and above the tabernacle cloth, and placed over the goats"-hair covering the rams" skins and the seals" skins (ver. 19). So much constituted the erection of the tabernacle proper. Next he proceeded to the furniture; he brought in the ark and mercy seat, and, having placed them in the holy of holies (ver. 21), set up the vail; thus completing it, and isolating it from the holy place. After this, he brought in the furniture of the holy place the table, the candlestick, and the golden altar and arranged it (vers. 22-26). He then, and not till then, according to the direction given to him (ver. 5), put up the hanging which separated the tabernacle from the court (ver. 28). Finally, he proceeded to set in order the court. He put the altar of burnt offering and the laver into their places (vers. 29, 30), carried the hangings alongside the court"s four sides, and arranged the curtain at the entrance (ver. 33). So, with a minute observance of the directions given, "Moses finished the work." Note the exactitude with which Moses followed all the directions given him, together with the liberty which he claimed and exercised:
1. To determine the time of their execution.
2. To fill up particulars with respect to which no directions hadbeen given.
1. Of the first, the deferring of the consecration by anointment of the tabernacle and its furniture, and of the consecration of Aaron and his sons (vers. 9-15), is the crucial instance. It has been said that these may have taken place on the same day as the erection of the tabernacle; but the mode in which the narrative of the consecration is introduced in Lev_8:1-5, no less than the separation of the narrative from that of the present chapter, implies an interval between the two events. Probably, by the time of the completion of the court, the day was far advanced, and it would have been impossible to perform all the ceremonies commanded (Exo_29:1-36) in the remaining space.
2. Of the second, the emplacement of the table and the candlestick (vers.22, 24), the burning of incense (ver. 27), and the offering upon the altar of burnt offering (ver. 29) are specimens. Evidently Moses considered that "God"s instructions were not always to be carried out with literal exactness, but sometimes with an enlightened spiritual freedom.
HOMILIES BY J. URQUHART Vers. 1-33. The erection of the tabernacle.
I THE TIME.
1. It reminded them of their deliverance from Egyptian bondage; "thismonth shall be unto you the beginning of months". (Exo_12:2) God"s dwelling-place is ever erected amid the adoring remembrance of his redemption. "The love of Christ constraineth us.
2. It was a consecration of the year upon which they were entering. Itstruck the key-note of the after time. The joy of the new year was to rise into the greater joy of the new life. The joy which hallows all time is that of reconciliation to, and union with, God.
II THE ORDER OF CONSTRUCTION.
1. The tabernacle was first erected in which God was to be served. Theduty to serve God is confessed before the power is attained or the way understood.
1. The emblem of the law in its strength and weakness.
2. The story of all the saved.
2. The tabernacle is next furnished, and the altar and laver and outer court set up. The means are given of reconciliation and service. It is not enough to be convinced of duty. God must be waited upon for power. His way must be taken. "No other foundation can any man lay.
1. All things are anointed with the holy oil. The spirit hallows and energizesall the means of grace which God has given.
2. The priests also are anointed; we, too, must be so in order to serve, andwe shall be if we come, as they did, into the midst of what God has provided and sanctified for man"s redemption.
III THE ERECTION OF THE TABERNACLE WAS FOLLOWED BY ITS IMMEDIATE USE. So soon as the shew-bread table was placed, the bread was set in order upon it. The lamps were immediately lighted. He burnt sweet incense upon the altar before the veil. On the altar of sacrifice he offered burnt offering and meat offering. At the laver "Moses and Aaron and his sons washed their feet." Belief should follow fast upon the heels of knowledge. God has sent forth his salvation, not to be the subject of intellectual interest and theological speculation, but to touch and change the heart. The bread of life has been given to feed the perishing, not merely to be examined, weighed, analysed. U.
HOMILIES BY J. ORR
Vers. 1-33. The tabernacle set up.
The sanctuary did not take long in making. When hearts are wilting, gifts liberal, and hands active, work is soon accomplished. Everything was ready by the first day of the new year after leaving Egypt. The new year was inaugurated by the setting up of the finished dwelling. How suitable an employment for the new year, to consecrate our hearts anew as dwelling-places for Jehovah! The section conveys lessons as to
I ORDER IN THE SANCTUARY. Every thing was done with order and deliberation. "Set the bread in order" (vers. 4, 23). "Let all things be done decently and in order". (1Co_15:40)
II BEAUTY IN THE SANCTUARY. God"s house, when completed, was a beautiful house. Cf. Isa_9:18.
III HOLINESS IN THE SANCTUARY. The place was holy. Moses consecrated it by anointing (vers. 9-12). Those who served in it were to be holy. This is signified by the wearing of "holy garments" (ver. 13), and by washing in the laver (ver. 31). Holiness becomes God"s house. (Psa_93:5) His servants are to serve him in "beauties of holiness". (Ps 110)
IV WORSHIP IN THE SANCTUARY. Moses set the bread in order on the table, lighted the lamps, burnt incense, etc. He offered burnt offerings and meat offerings on the altar (ver. 39). The tabernacle was a picture Gospel. J.O.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v1 Set up the Tabernacle.
Exo_40:1-38
Set up the Tabernacle.
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The primary and universal obligation to the worship of Jehovah; the proper means to its right performance, with their evidences and fruits
I. What is implied in the injunction in the text?
1. The worship of Jehovah, at whose command the Tabernacle was erected.
2. The setting up of the Tabernacle, at Gods command, implied that He required a specific worship; and the doing this at the seasons expressed in the text, that He called for especial homage at particular times, and in an express manner; and a compliance with the direction was an evidence of obedience to the will of Jehovah.
3. But further, this setting up of the Tabernacle at Gods command implied His sovereign rule and authority among the Jews.
4. Again, as the setting up of the Tabernacle at Gods command implied His sovereignty, so a compliance with the injunction or direction implied a disposition to serve Him.
II. How it may be carried into effect by us.
1. It may be done by our punctual and devout attendance on Divine worship.
2. If we would carry the injunction in the text into effect suitably, we must duly observe and keep all the ordinances of Gods house.
3. I observe that the spirit of the commandment before us will be carried into effect in a more especial manner by us if we make Christ the Alpha and Omega--the beginning and the ending of all our religious worship--the great object of faith and adoration in all our ceremonial observances.
4. Lastly, that your services may be suitable, acceptable, and efficient, seek the teaching and direction of the Holy Spirit.
III. The evidences which will prove that it has been done.
1. In the first place, if you have set up your Tabernacle; if you are resolved that, whatever others do, as for you and your household ye will serve the Lord; and if you are enabled to approach Him in a suitable disposition, and by a right faith; then you will enjoy in your own souls all the blessings of His house, and the blessedness of those whom He causes to come near unto Him.
2. If you have set up your Tabernacle, and are led by the Spirit to serve God with your spirit, then you will bring forth the fruits of the Spirit (Eph_5:9; Gal_5:22-23; 1Pe_4:11).
3. If we have set up our Tabernacle, and serve God in His Son, are led by His Spirit, and bring forth the fruits of the Spirit, then we shall be prepared for the rewards of the righteous, and to stand before the Son of man at His appearing and His kingdom.
Lessons:
1. As the command for the erection of the Tabernacle is given us by God, and every direction respecting it comes from Him, what presumption is it in any man to go about the formation of a different Tabernacle after his own fancy!
2. As the setting up of the Tabernacle was to be done forthwith at Gods commandment, and for the whole congregation, what madness for any to think of postponing the duty to a more convenient season!
3. As the Tabernacle is erected for Gods service, was to be resorted to at stated times, and attendance upon it is designed for our greatest good--as a Bethel, a house of mercy, a Bethesda, from which we may derive healing, how should we prize seasons, and means, and opportunities, of attending it! (J. Allport.)
The setting up of the Tabernacle on New Years Day
Out of materials specially provided by Him who holds in His hands the springs of action in men, and by artizans inspired by an extraordinary skill, and according to the pattern given to Moses, the Tabernacle was prepared, every part made ready and stored up for the day of erection. But God named that day Himself, and Moses waited for it.
I. And now I would have you notice the special day which God selected. It was the first day of the first month--that is, New Years Day; and the reason of this choice is of course to be looked for in a benevolent regard to the religious good of the Jewish people. It would fix a suitable season for a commemorative festival of the great blessing vouchsafed to Israel by a Tabernacle for the Divine presence among them--a festival, be it remarked, that was not forgotten by them in after times, for we read that, in the revival of religion under Hezekiah, it was on the first day of the first month that the House of God was sanctified for the pious and pure worship of the Lord. Moreover, this selection would, I suppose, make New Years Day, in the Jewish calendar, a day of religious observance. Consider, first, that the Christians body and the Christians spirit are together the Tabernacle of God. He is an habitation of God through the Spirit. Know ye not, saith the apostle to the Corinthian Christians, that ye are the temples of the Holy Ghost? He that dwelleth in love, writes John, dwelleth in God, and God in him. And wherever this indwelling of God is, there and there only is there a Christian man or a Christian woman; wherever there is this indwelling of God, there and there only is the true antitype of the beautiful Tabernacle which was set up on the first day of the first month in the Jewish calendar. This is the true Tabernacle, too, in which God rests for ever, because He delights therein. Now mark: such a wonderful Tabernacle like that which was put up by Moses on the first day of the first month can only be made of materials which God has selected, and which God has gathered together for that work; for the light and the elements and the features and graces of the Christian character are His gift, such as holy trust, humble desire, love, meekness, gratefulness, praise, prayer, and joy in Christ. And again, those materials must be wrought up and combined according to the pattern which has been shown to us in the mount. Marvellous pattern! the living model of the character of Jesus, the true Tabernacle of the Father.
II. Israels obedience is exemplary to those who are already Christian men. There is some new work now for God to be done, or some old work for God to be done in a new spirit. For instance, responsibility of time to be more felt, and its management and use arranged with an increased Christian conscientiousness. The dedication of self to the Saviour has to be renewed, and everywhere and always remembered. Does not our work for Him who died for us want to be done secretly in the heart, openly in the family, and in the church, and in the world, with a new love, a new spirit, a new resoluteness, and a new will? Ah! a new year summons a Christian in a new manner of spirit unto obedience to his Divine Master. Let us, on such an occasion, listen to our Fathers voice, and on the first day of the first month set up our Tabernacle; and then be assured that through all the journeyings of the year, as upon the Tabernacle of Israel, shall the tokens of the Divine presence rest upon us.
III. For notice, in the next place, that on the first day of the first month, immediately the Tabernacle was set, the cloud of the Lord was upon it by day, and the fire of the Lord was upon it by night, and both continued to rest there through the journeyings of the people. Oh! it must have been a marvellous phenomenon, that under which the Almighty God thus certified His protection and guidance to the people. And it was a necessary phenomenon, too, under their novel circumstances. The desert was pathless, and they had no guide, and so by this they were conducted in their journeyings. It was adapted, too, to meet their wants: it was the pillar of cloud by day to screen them from the fierce sun, and it was the pillar of fire by night to light up the encampment and warm the chill air. And is not Christian life a pilgrimage? Are we not strangers upon earth, seeking a better, a heavenly Temple? Could we reach it without a Divine Guide? And though we have not the same sensible proofs of Gods presence which were granted to Israel, is it not most assuredly with us just as it was with them? (C. P. Eyre, M. A.)
Tabernacle foreshadowings
The Tabernacle, as a whole, is a finger-post directing me to that mystic Person in whom God in very deed dwelt with man upon the earth. Its white-robed priest is the shadow of Him who was holy, harmless, undefiled, and whom I recognize as my true High Priest. Its bleeding lamb laid upon the altar is the likeness of that Lamb of God by whose precious blood I have been redeemed from all iniquity; its innermost sanctuary is the type of that heaven into which He has entered to make atonement for my sin; and its outer apartment is the analogue of the present world, in which we are to serve Him with the incense of our devotions, the light of our characters, and the fruit of our lives. The incarnation in the person of Christ, the mediation and expiation of His priestly work, and the consequent obligation under which His redeemed people lie to honour Him with unceasing service and shining holiness--or, putting it all into four words, incarnation, mediation, expiation, consecration--these are the things of which the Tabernacle, with its furniture, services, and attendants, were the special types; and as thus we condense its teachings into their essence, we come to a larger and more comprehensive view of the doctrines of the gospel itself, and discover that we have been studying the same truths, only under a different form. (W. M. Taylor, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Exo_40:34. The glory of the Lord.] This was a…
CRITICAL NOTES.—
Exo_40:34. The glory of the Lord.] This was a sensuous manifestation by which the presence of Jehovah in the tabernacle was made known to the people of Israel, but this manifestation was not of the character of the glory of Jehovah as Moses desired to have it shown to him. (See Crit. Note on Exo_33:18.)
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Exo_40:35. Not able = lo-yachol], i.e., he attempted to enter but could not effect an entrance, at the time, into the tabernacle: this fact goes to show that it was the purpose of Jehovah to impress upon the Israelites that He was Lord over His own house. In the worship of the tabernacle they were to regard Him who was the Lord over it, and not Moses the servant in it.
MAIN HOMILETICS OF THE PARAGRAPH
THE ERECTION OF THE TABERNACLE
A. The Order for Erection
“And Jehovah spake unto Moses, saying, On the first day of the first month shalt thou set up the tabernacle.…”—Exo_40:1-16.
The manufacture of the different parts of the Tabernacle having been completed, and everything necessary for the tabernacle service having been provided, instructions were at length issued for the election of the building. Observe:—
I. The completeness of those instructions.
1. The time was specified for the performance of the work. “On the first day of the first month (of the second year) shalt thou set up the Tabernacle of the tent of meeting.” “To everything there is a season,” says the Royal Preacher, “and a time to every purpose under heaven: a time to plant and a time to pluck up that which is planted; … a time to break down and a time to build up.” Whether there was anything specially significant in the selection of the first day of the first month of the second year, cannot be determined. If, as is probable, the date of their arrival at Sinai was the first day of the third month of the first year, counting from the day of the Exodus, a period of nine months must have elapsed since their entering into covenant with God, during six of which they had been actively engaged in the preparation of the dwelling-place of God. But whatever was the reason for the selection of this date, it was the right date, as we know that God’s time is always the best time, and in particular that the time of the setting up of the Tabernacle of Christ’s body, was “The Fulness of the Times.” Everything in the lower kingdom of Nature has its appropriate season, and so has everything in the higher kingdom of Grace. Also, for every separate movement in the history of the Church of God, and for every onward step in the religious life of the individual Christian, there is a “right” time, which it is the part of wisdom to wait for, and to discern when it comes. On the circumstance that the time selected was the first day of the year, M. Henry has the following remarks:—“It is good to begin the year with some good work. Let Him that is the first have the first; and let the things of His kingdom be first sought … When a new year begins, we should think of serving God more and better than we did before.”
2. The order was appointed in which the work should be done. First the Holy of Holies was to be constructed and its furniture arranged. Then the Holy Place and its furniture. After that the outer court and its furniture. Next the whole building, with its vessels, was to be consecrated by anointing with the holy oil. And, finally, Aaron and his sons were to be brought to the door of the Tabernacle, and there washed, sanctified with oil, and clothed. As there is a proper time for God’s work, so likewise is there a proper order, and that order mostly is from the more important to the less important.
3. Nothing was omitted that was needful for the successful execution of the work. There is not here the same minuteness that there was in ordering the manufacture of the different articles and items of which the tabernacle was composed, because that was now unnecessary; but there is as much minuteness as is sufficient. Every separate article is mentioned, its situation described, and what is to be done with it stated. So in the instructions which God has given in the Bible for the erecting of the Tabernacle of His Church, and for the building up of the religious character of the individual saint, nothing is omitted that is needful for the efficient discharge of both of these tasks. “All Scripture is given by inspiration of God, and is profitable for doctrine …” (2Ti_3:16). God hath set in the Church” some pastors and teachers for the perfecting of the saints, for the edifying of the body of Christ,” &c. (Eph_4:11-13).
II. The fulfilment of those instructions: “Thus did Moses: according to all that Jehovah commanded him, so did he.”
1. The exact time was kept. “it came to pass in the first month of the second year, on the first day of the month, that the Tabernacle was reared up.” As Moses would not take a step towards the erection of the Tabernacle till he was enjoined by God, so neither when he was enjoined would he deviate a single iota from his instructions. In the matter of time he felt it was not open to him either to anticipate or delay the hour which God had fixed. And so should we feel. “It is not for you to know the times and seasons which the Father hath put in His own power,” said Christ to His disciples before ascending: see Act_1:7. His meaning was, that not only all the great eras of Church history, but likewise all the little moments of Christian experience, were to be prearranged by the Father; and that the duty of both Church and individual saint was to wait till God in His providence should show that the hour for movement had struck, and then to move.
2. The appointed order was observed: see next section. As God’s time, so God’s order, is ever the best. And as God allows no room for the Church’s or the individual’s originality in the matter of determining the times and seasons, so neither does He afford scope for the talent of either the one or the other in improving the arrangement which He fixes for the greater movements of Church history or the lesser movements of individual experience. The proper business of both Church and saint is to carry out what He originates, remembering that “God is a God of order and not of confusion,” and believing that what Supreme Wisdom has arranged is little likely to be improved by the suggestions of ignorance.
3. Nothing was omitted from the programme, unless it be what is stated in Exo_40:9-15, about the anointing of the holy places and things, and of Aaron and his sons. Lev_8:1-13 contains a minute account of what took place at the consecration of Aaron and his sons. It is not absolutely certain, however, that the transaction recorded in Leviticus 8 did not actually take place on the day of the erection of the Tabernacle, although not recorded till after a statement has been given of the sacrificial laws. If it was delayed, it must have been because of the impossibility of carrying it out on that day with befitting solemnity; which reminds us that God’s instructions are not always to be interpreted with literal exactness, but sometimes with an enlightened spiritual freedom. Literal exactness was the sin of the Pharisees of a later day. Let us learn to imitate Moses, “who was faithful to God in all
His house;” or, better still, “Him who was faithful to Him that appointed Him, as also Moses was” (Heb_3:2).
B. The Erection of the Building
“And it came to pass in the first month in the second year, on the first day of the month, that the Tabernacle was reared up.”—Exo_40:17-33.
I. A brief survey of the finished structure. When finished, the Tabernacle had the appearance of a wooden box or chest, 30 cubits long, 10 cubits broad, and 10 cubits high, protected by four rich coverings, of which the innermost was of fine linen or cotton, the second of goats’ hair or cashmere, the third of rams’ skins dyed red or morocco, and the outermost, or weather covering of badgers’, or rather of seals’ skins, and standing in the middle of an open court, 100 cubits long and 50 cubits broad, which was enclosed by curtains. The exact position of the wooden box or Tabernacle proper is not stated, although the suggestion of Kurtz is as probable as any that it stood at equal distances from the N. W. and S. sides, thus leaving an open space of 50 cubits square in front between the dwelling and the eastern curtain of the court. The disposition of the four curtains has likewise been omitted to be stated with such precision as to prevent discussion. For opinions as to their adjustment, Kitto’s “Cyclopaedia,” art. ‘Tabernacle,’ and Lange on Exo_26:1-30, may be consulted. The dwelling was divided into two parts, the Holy of Holies, and the Holy Place. Each part, along with the surrounding court, had its appropriate furniture. Entering the court from the east, the first object that met the gaze was the Altar of Burnt-offering, standing near the door: behind that and before the dwelling, probably a little to the side, was the Laver. Passing in through the Vail to the Holy Place, on the right hand towards the north, stood the table of shew-bread, with its two rows of loaves; and on the left hand, towards the south, the candlestick, with its rich mellow light; while in front of the second or inner Vail (V2) was the Altar of Incense (I), with its fragrant smoke rising up before the Holy of Holies. In the Holy of Holies, concealed behind the second Vail, was set the Ark, containing the two tables of stone, with its golden mercy-seat and overshadowing cherubim. Into the outer court alone were the people allowed to come with their offerings: into the Holy Place only the priests of the nation were admitted; while the Holy of Holies could be entered by the high priest alone, and that only once a year on the great day of Atonement: all which was significant, as will appear.
II. The meaning of the names applied to the Tabernacle.
(1.) The Sanctuary (Exo_25:8); The word מִקְדָּשׁ (Mikdash), denotes something consecrated to God, and was applied to the Tabernacle to signify that the entire structure was set apart and dedicated to the worship of Jehovah, and was accordingly to be regarded as a holy place.
(2.) The Dwelling place (מִשְׁבָּן) (Exo_25:9; Exo_40:21), So called to indicate that God’s presence was to dwell within that Holy Place, and, dwelling there, was to dwell amongst them as a people.
(3.) The Tent of Meeting (אֹהָל מוֹעֵד) (Exo_40:22). The import of this name is given in Exo_25:22, “And there will I meet with thee and commune with thee …” (Cf. Exo_29:42-46). Of course, it was included in this idea that the Tabernacle was the meeting-place for the congregation of Israel in all their united acts of worship (see Lev_8:3). When Aaron and his sons were consecrated, “the assembly was gathered together” by Divine command “unto the door of the Tabernacle of the congregation.”
4. The Tent of Witness (אֹחֶל הָעֵדוּת) (Num_17:7-8). Used in connection with the blossoming of Aaron’s rod, when it and all the other rods were laid up in the Tabernacle before the Lord, by which God showed that He had chosen the house of Levi, with Aaron as its head, to be His priests to minister before Him, just as He had previously testified by the terrible judgment on Korah and his children that He had not chosen them. It was the tent where God bore witness to Himself, to the gracious character of His covenant, and the qualifications that were required of those who would serve Him. It is not difficult, to perceive that every one of these names and titles applies with even greater force to the True Tabernacle of the Human Nature of the Lord Jesus Christ, and likewise indirectly to the Christian Church.
III. The interpretation of its symbolical significance. Without entering too minutely into this department, the following statements, it is hoped, will give at once a concise and comprehensive exhibition of the teaching of the Tabernacle as a whole. Generally viewed, it was meant to embody in a materialistic form the spiritual transaction which had taken place between God and Israel at Sinai—to be, as it were, an illuminated text-book from which Israel might be able to read and understand the sublime spiritual ideas which were contained in the covenant of Sinai. Then, as that covenant was itself designed to be a pictorial exhibition of the grand scheme of grace, which now lies unfolded in the Gospel—was, in fact, intended to be a preaching of the Gospel to them in the only way perhaps in which they could understand it—the Tabernacle, with its Holy Places and sacred vessels, was a material and visible presentation of the Gospel. Observe, the main facts which took place at Sinai were these:—
(1.) God, in the sovereignty of His grace, elected Israel to be His people, and solemnly covenanted with them to be their God, bestowing upon them the right to come near to Him and serve Him, or, in other words, salvation, and promising, in token of His favour and reconciliation towards them, to dwell amongst them.
(2.) When God proposed to come down and talk with them on Sinai, they felt themselves unable, through a consciousness of sin, to avail themselves of the priestly privilege conferred upon them, and so entreated Moses to act as mediator. In due course, the duties of mediation were transferred to Aaron and his sons.
(3.) A system of sacrifice was appointed, through which the sinful nation could still realise their priestly character, if not immediately in their own proper persons, at least mediately in the persons of the priests. Hence the main ideas that required to be presented before the minds of the people were these:—
1. The fact that God was graciously pleased to dwell among them, and take them into covenant with Himself. This was done by the setting up amongst them of a Tabernacle in which His symbolic presence might continually reside.
2. The fact that they through sin were unfit to appear in God’s presence and enjoy His favour. This was done by concealing God’s presence within the second veil, and shutting off the entire congregation from any access to the dwelling except through the medium of the priesthood.
3. The fact that before any approach to God could be made, the guilt of sin must be expiated, and the pollution of sin removed. This was done by the presence of the altar of burnt offering and the laver in the outer court.
4. The fact that when sin has been expiated and cleansed, a sinful being passes into a state of acceptance with God, in which He enjoys certain privileges of enliglitenment and sustenance (both spiritual), and is enabled to perform certain duties. This was taught by the entrance of the priest as the representative of the pardoned and renewed worshipper into the Holy Place, where he walked in the light of the golden candlestick, and partook of the shew-bread, and offered up incense upon the altar.
5. The fact that a distance still intervened between the enjoyment of the Divine favour and serving in the immediate presence of God. This was signified by excluding even the common priesthood from the Holy of Holies.
6. The fact that God’s continued presence in the midst of them depended on the great atoning sacrifice of the everliving high priest. This was pointed at by the entrance once a year into the Holy of Holies of the high priest with his official robes and the blood of sprinkling wherewith to sprinkle the Mercy-Seat. Now these are the fundamental ideas of the Gospel scheme; so that practically the Hebrew worshipper had a Gospel sermon preached to him every time that he approached the Tabernacle.
(1.) Being shut out from the Tabernacle, he was practically told that he was a sinner, and that God is of purer eyes than to behold iniquity, and that evil shall not dwell with Him.
(2.) Seeing the Tabernacle before him, he was visibly reminded that, sinful though he was, God was yet “waiting to be gracious.”
(3.) Approaching the Tabernacle, and finding that he could not advance a step without the service of a priest, he was as good as informed that no man can come to God without a mediator, a truth of which Christ reminds us when He says, “No man can come unto the Father but by Me.”
(4.) Beholding the altar of burnt-offering immediately he crossed the threshold of the court, the altar said to him, “Without shedding of blood there is no remission.”
(5.) Advancing towards the laver, he was directed to the truths that, “except a man be born again he cannot see the kingdom of God,” and “without holiness no man shall see the Lord.”
(6.) Entering the holy place, in the person of his representative, he learnt that they whose sins are forgiven, and whose hearts are renewed, enjoy a twofold privilege, viz., of spiritual enlightenment and spiritual provision, and have one all embracing duty to perform, that of transforming their whole lives into “a savour of a sweet smell unto God.”
(7.) Gazing on the solemn ceremony of the great day of atonement, when the high priest passed into the Holy of Holies to sprinkle the warm blood of the slain victim on the Mercy-Seat, he was taught that the salvation of God’s people depended on the services of One who, with His own blood, should enter into God’s immediate presence, there to make intercession for them. Thus the main elements of gospel truth were exhibited before them, and were doubtless in some feeble measure apprehended at least by the spiritually-minded among the community. With the advantage possessed by us of studying the symbolism of the Tabernacle in the light of the gospel, many things are clear to us which were comparatively dark to them. We can see, for instance, that the outer court was a type of the Israelitish theocracy, in which the worshipper was not able personally to enter upon the functions of his priesthood, but could only perform them by deputy, that the holy place was a type of the Christian Church, in which every worshipper is a priest unto God, offering up the incense of prayer and praise, enjoying spiritual illumination, and nourishing his soul upon the Bread of Life; and that the Holy of Holies was a a type of heaven, in which all God’s people will ultimately attain to the immediate vision of God.—See Kurtz’s “Sacrificial Worship.”
C. The Consecration of the Building
“Then a cloud covered the tent of the congregation, and the glory of the Lord filled the Tabernacle.” … Exo_40:34-38.
“To consecrate the sanctuary, which had been finished and erected as His dwelling, and to give to the people a visible proof that He had chosen it for His dwelling, Jehovah filled the dwelling in both its parts with the cloud which shadowed forth His presence, so that Moses was unable to enter it. This cloud afterwards drew back into the Most Holy Place, to dwell there, above the outspread wings of the Cherubim of the Ark of the Covenant; so that Moses and (at a later period) the priests were able to enter the Holy Place, and perform the required service there, without seeing the sign of the gracious presence of God, which was hidden by the curtain of the Most Holy Place. So long as the Israelites were on their journey to Canaan, the presence of Jehovah was manifested outwardly and visibly by the cloud, which settled upon the Ark when they came to a halt, and rose up from it when they were to travel onward.”—Keil. A distinction appears to be drawn between the glory of the Lord which filled the Tabernacle, and the cloud which rested on the tent of the congregation. Turning, however, to Lev_16:2, we find that above the Mercy-Seat, within the Holy of Holies, the glory of the Lord was revealed in a cloud; and looking to Exo_40:38 in this section, we see that in the pillar of cloud there was a fire or glory which flashed forth by night above the tent of Israel. The probability is, therefore, that we have here a double sided emblem of the Divine presence, with a twofold manifestation, one within the Tabernacle, in which the bright side predominated, and the other without the Tabernacle, in which the dark or obscure side predominated.
I. The double-sided symbol of Jehovah’s presence. “No man hath seen God at any time.” His glorious presence, therefore, has always been manifested mediately—latterly through Jesus Christ; under the Old Testament economy through material symbols. Here there are two terms used—ענן a cloud, and כָּֽבוֹד glory, translated by the LXX. δόξα, which two things were almost invariably united in manifestations of the Divine presence. To Abraham the Divine presence appeared as “a smoking furnace and a burning lamp” (Gen_15:17). Here were the fire and cloud. At the Red Sea the pillar which stood between Israel and the hosts of Pharaoh was double-sided, light towards Israel, dark towards their foes (Exo_13:21; Exo_14:19-20). On Sinai, when God came down to talk with Israel, there were again the gloom of cloud and the light of fire shining through it (Exo_19:16-18). Similarly when Isaiah beholds Jehovah’s presence there are the glory and cloud (Isa_6:4 compared with Joh_12:41). Ezekiel’s vision had the like characteristics, “a great cloud and a fire infolding itself” (Exo_1:4). Putting these and other Scripture notices together, we can gather that the material symbol of God’s presence was a cloud infolding a fire which, when the fire predominated, and as it were etherealised the cloud, shone forth as a brilliant light called the glory of the Lord, but which, when the cloud predominated, deepened down into a dark, dull, burning red fire, which symbolised the devouring wrath of God. There was thus taught the three well-known New Testament ideas, that God is invisible to mortal eye, that God is light, and that God is a consuming fire; that is to say, while this all-glorious essence is to us enveloped in a cloud of darkness, in Himself He is light, and in Him is no darkness at all—which light, however, may be either the light of love or the fire of wrath. So in Christ—the latest manifestation of the Divine presence—there was the cloud of His material body concealing the glory of His Godhead within; which at times shone out in a brilliant light of love and truth upon His believing people—“I am the light of the world;” but at other times, as upon the Pharisees, gleamed forth in terrible denunciations of wrath—“I am come to send fire upon the earth.”
II. The twofold manifestation of the Divine presence.
1. Within the dwelling as a glory. The dwelling having been designed as a symbol of heaven, where the glory of God shines forth undimmed and unobscured, the cloud was, so to speak, etherealised, licked up, and the pure light shone forth between the Cherubim, which were emblems of Perfected Humanity. It is probable, although this is only a conjecture, that the glory paled its lustre when the high priest entered, so that to him it always seemed encircled with a thin white cloud, for the reason that, though he was symbolically holy, he was not in reality so. But to all intents and purposes it was a cloudless light which burned between the Cherubim, which seemed to symbolise the two truths with which we are so familiar;
(1) that “God is light,” all spirituality, purity, intelligence, in His essence; and
(2) that heaven is a region in which the pardoned soul shall walk in the clear light of God’s love and truth (Rev_21:23-24).
2. Without the dwelling as a cloud. Outside the dwelling was not God’s immediate presence. Hence outside His glory was vailed. So it was when Christ came to earth. So it is in the Church and the world. Still the two things were there—the cloud and the glory; and the vailed presence of the all-glorious Jehovah is still with His Church, “Lo, I am with you always, even unto the end of the world,” and with them for the same purposes,
(1) to guide, which the pillar did to Israel, the cloud shutting in the fire by day, and the fire piercing through the cloud by night;
(2) to protect, which again the pillar did to Israel. Doubtless during night the light which shone upon the tents of Israel was soft and mellow, while that which gleamed forth through the darkness upon all the outlying world was fierce and dark. All which Christ is to His Church: a guide, going before her and ever saying “Follow Me” (Luk_9:59): a protector, saying, “I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth” (Rev_3:10). As Israel followed the cloud, so ought the Church, both collectively and individually, to follow Christ: not advancing in any line of action till Christ, by His Word and Providence, clearly and emphatically points the way; but the moment such indication is given, advancing promptly, courageously, continuously, till Christ again indicates that the time has come to rest. So, following her Divine Guide, the Church of Christ, like Israel, will enjoy the help of her Divine Protector: and this protection will be like that vouchsafed to Israel:
(1) efficacious—“upon the tabernacle “sat the cloud and fire, conveying the idea of complete security:
(2) seasonable—“by day the cloud: by night the fire,” suggesting the idea that the succour will be always suited to the Church’s need:”
(3) visible—“in the sight of all the house of Israel.” When Christ interposes to protect the Church, the Church shall be conscious of it, and the world shall see it:
(4) perpetual—“throughout all their journeys.” So Christ says to His people, “Lo, I am with you always, even unto the end of the world.”
ILLUSTRATIONS
BY
REV. WM. ADAMSON
Bible-Firmament. Exo_40:1 to Exo_33:1. The grandeur and majestic beauty of the starry heavens appeal to the senses of a blind man in vain. But if his eyes are opened, the full glory of that dazzling sight would burst upon his astonished gaze, when his face was turned towards the sky. Brown well says, If that man presently looks through a telescope, his quickened sight would pierce still further into the depths of space, and myriads of bright stars, till then unsuspected and unknown, would become visible to him. And returning night after night to the contemplation of this entrancing night, the astronomer, penetrating still further into its heavenly depths, and pondering deeply over the pleasing discoveries, begins in a measure to apprehend the order and arrangement of its parts.
2. Even so with the Bible firmament. The natural man is blind—he cannot see the revolving worlds of truth-light. But when the Holy Spirit opens his eyes to behold the wondrous star-beauties in the love of God, then he is filled with awe and rapture. With the glass of faith, he daily surveys this firmament of truth. Its glories become visible to him. Its general beauties are discernible by him. Each survey adds to his store of knowledge, as well as his source of happiness. He begins to see exquisite arrangement, order, and system. Portions of a gigantic plan begin to unfold themselves before his entranced and admiring gaze. He catches glimpses of beauteous and harmonious systems, all exquisitely balanced, and all revolving in wondrous unity and sublimity of purpose—drawing forth the exultant symphony—
“When all Thy wonders, O my God,
My rising soul surveys,
Transported with the view,
I’m lost In wonder, love, and praise.”
Tabernacle versus Churches! Exo_40:1. There was but one place of worship for the Jew; there are many for the Christian. Farrar says, it is one of the great blessings of our country that there is not a town or village which is left without its house of God. In most places, these places of worship are the chief centres of reverence and interest, and have stood unchanged amid a thousand changes for immemorial years. Generations have gone to rest under the shadow of their elms; and their spire, whose silent finger points to heaven, has been the last sight that the village boy has seen. A thousand memories make them dear to us. It is there that we have learned to regard ourselves as children of our Heavenly Father. It is there that the peace of God, which passeth all understanding, has fallen like the dew of Hermon. It is there that we have heard “the still small voice,” whose calmness is louder than the thunders of Sinai.
“And ’tis for this they stand,
The old gray churches of our native land!
To keep our spirits lowly,
To set within our hearts sweet thoughts and holy!”—London.
Church-Consercation! Exo_40:2. The first memorial church at Ambatonakanga! Patience and hope had to be exercised. The workmen were dull, but, dull as they were, to save a little trouble, they would scamp the work, and put in rubbish-material with an ingenuity that only constant inspection could detect. Moses had no such difficulties to contend with. But, at the end of three years, it was “finished.” The day of opening (22d January 1867) was made an occasion of great rejoicing by the Christian part of the community, and numbers even of the heathen inhabitants pressed into the building at the dedicatory services. Doubtless many of the Egyptian and Amalekite camp followers stood around Israel’s host on the first day of the first month. Dr. Ellis remarks it is difficult to describe the varied emotions of those who joined in the services of that glad day. It was impossible not to feel—“what hath God wrought.” It was impossible not to exclaim, “This is the Lord’s doing, and it is marvellous in our eyes.”
“Oh then, with hymns of praise
These hallow’d courts shall ring;
Our voices we will raise
The Three in One to sing.”
—Chandler.
Tabernacle-Unity! Exo_40:8-33. The saintly Leighton says, Be not sudden. Take God’s work together, and do not judge of it by parcels. There are the ark and the table, the altar and the laver, the lamp and the curtains, &c.; and each of them is wisdom and righteousness. But we shall best discern the beauty of it when we look on it in the frame, when it shall be fully finished, and our eyes are enlightened to take a clearer view of it than we can have here. What endless wondering will it then command! All the parts of the “tabernacle of God,” of the mystery of redemption, will then present one harmonious whole. And as, when looking on a far-stretching landscape of surpassing unity of loveliness, the spectator exclaims, “It wants but the glory of the sun to lighten it,” so, when surveying the outspread, upreared structure of grace, your soul will be ready to exclaim, “It wants but the glory of the Sun of Righteousness.” And even as you cry, lo! the Sun will arise and shine, and a voice will sound, “Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee.”
“O’er the gloomy hills of darkness,
Look my soul, be still and gaze;
All the promises do travail
With a glorious day of grace.
Blessed jubilee!
Let thy glorious morning dawn!”
—Williams.
Olive-Tree! Exo_40:9. When the Jews entered the Holy Land, they would find abundant supplies of oil in the extensive and fertile oliveyards, which had been well tilled by the aboriginal inhabitants. Bernard says that almost every village in Palestine has its olive-grove at this day. There are health and vigour in the fresh look of a flourishing olive-tree, but especially when a grove of them is seen together, and the sun shining on their glossy leaves. The foliage is of a deep and peculiar green; and, under a passing breeze, the uppermost leaves twine round and show a fine silvery hue. M‘Cheyne asks, “Where could we find a better emblem of the Church in a flourishing condition than just such a grove of olives, with the peaceful notes of the turtle poured forth in the midst, and the sun’s living light over all, like the Sun of Righteousness shining over His peaceful Church!” As the sun
“Doth spread his radiance through the fields of air,
And kindle in revolving stars his blaze,
He pours upon His Church the brightness of His rays.”
—Upham.
Exodus-Emblems! Exo_40:16-23. Judaism was, so to speak, a pictorial Bible. How often in families, on Sunday afternoons, has the pious father or mother opened the volume before the children. They have not been able to understand clearly the reading, but when the picture has been set clear before their eyes, what an insight is thus furnished to the little students! And the written law and visible types formed such a pictorial Bible. They had the written word in the parchment rolls which the scribes and scholars could read; and they had another blazing on Aaron’s breastplate, curling up in the smoke of the altar and hovering over the mercy-seat. This was a Bible which the runner could read, and which the unlettered peasant and untutored infant could spell. If he read about Jehovah’s majesty, or sin-excluding sanctity, that God was greatly to be feared in the assembly of the saints, “Who shall abide in Thy tabernacle?” most likely only a faint impression would be made. But when he saw the picture, i.e., when he went up to the house of God, descried afar off the mystic curtain, and remembered that within that was the Shekinah, his spirit would be subdued to reverence. This explains the anxiety of Moses to paint the pictures exactly as God commanded him.
“What hast thou here? A book; but what a book!
Another such, nor hath been, nor shall be;
Of universal love th’ epitome:
The oracles the Everlasting spoke.”
Ark-Testimony! Exo_40:20. Atwater says the fact that the ark was designed for the safe keeping of the two tablets on which the decalogue was written, is one of many indications that these tablets were regarded as very precious. If one observes that the ten words were inscribed on stone for the sake of permanence, that this durable record was preserved in a chest specially constructed for the purpose—that this depository of the inscription was the sole furniture of that department in the tabernacle, which is not merely the holiest of all, but accessible only through the outer chamber and the court—that the tabernacle itself was the centre of the encampment, he must conclude that, as its kernel is the most valuable part of the nut, or as the soul is the most precious part of man, so the words inscribed on the tablets of testimony were more important than the successive shells and caskets by which they were protected and preserved.
“O Father! hath it such undying force
When unrevealed, and left without attest
Of miracle from Thee, and unconquered
By man; and shall not Thine own WOLD go forth,
In all its fulness, through these times unblest!
—Cranch.
Christ and the Law! Exo_40:20-21. There was, says Sibree, a certain officer, a rich man, in a distant part of the country of Madagascar, who, when dying, ordered his friends to observe the following ceremonies after his death. His coffin was to be filled with money, to be surrounded with soldiers and by his family, and to hold his body with outstretched open hand. All this was done, and while some wondered, others said, “See, the man wishes to show us that all his money cannot purchase life, that all his soldiers cannot protect him from death, and that all his weeping relatives cannot prolong his existence. See, he stretches out his hand, and asks for something more now.” Ethiopia shall soon stretch out her hands unto God, and so shall the dead Jewish nation. There it lies, like the army of bones in Ezekiel’s Valley of Vision. All its wealth of privileges have not satisfied; all its sentinel host of laws and ceremonies have not preserved it from national decay; and all its weeping descendants around the “stones of the Place of Wailing” have no life-giving virtue. Israel, as a nation, rests to-day in its coffin with empty open hand; but soon another hand shall grasp it, as it did the hand of the maid, or of the widow’s son: “I give unto them eternal life, and they shall never perish. I am the Resurrection and the Life.”
“The veil of darkness rend in twain,
Which hides their Shiloh’s glorious light;
The sever’d olive branch again
To its own parent stock unite.”
—Joyce.
Lamp-Light! Exo_40:25. It has been said that the Church, like the moon, shines only with a borrowed light. She has no resources of her own. All depends upon the central Sun of Righteousness, not only for illumination, but for every other kind or degree of influence.
1. God uses human instruments, and rarely, if ever, works independently of them, but when they effect their aim, the power comes from above. A sailing vessel, perfectly appointed and manned, cannot move in a calm. The apostles were held fast in Jerusalem until the Spirit lit their lamp.
2. Whether in the conversion of the individual, or in mighty movements among races and nations, the effect is due to a supernatural cause. In the great Reformation of the sixteenth century, that brilliant lamp, Luther, had no light in himself; he was non-light-giring, until the Mediator lit the flame of grace in his soul.
3. The lamp of the Spirit lightens this Gospel dispensation,—this outer court, or vestibule of heaven, where are the table of shewbread and incense altar. But there was no light in the “HOLIEST,” until the pillar-cloud slowly swept in majesty Divine from the summit of Sinai; for “the Lord God and the Lamb are the LIGHT thereof.”
“From what pure well
Of milky light, whose soft, o’erflowing urn,
Are all these lamps so filled! these friendly lamps,
For ever streaming o’er life’s troubled deep,
To point our path, and light us to our home.”
—Barbauld.
Altar and Incense. Exo_40:27. This was the daily offering of the incense by the ministering priest, morning and evening. Standing by the great brazen altar, and placing, by means of a silver shovel, some live coals in his censer, carrying at the same time a handful of frankincense, he advanced to the golden altar in front of the veil which separated the Holy Place from the Holy of Holies. The whole of the congregation during these solemn moments preserved a profound silence. They remained outside engaged in devout prayer (Luk_1:10); while the priest, at an appointed signal, after laying the censer on the golden altar, cast the incense on the fire, and the fragrant cloud ascended. Here we have a figure of the continual intercession, day by day, of the Lord Jesus in heaven.
“With boldness, therefore, at the throne,
Let us make all our sorrows known;
And ask the aids of heavenly power
To help us in the evil hour.”
—Bruce.
Incense-Fire! Exo_40:27.
1. Law says that the Spirit has selected incense as a type of prayer in Psa_141:2, and we have here a graphic image of the prayer of prayers,—the intercession of the King-priest Jesus. Mark whence the kindly fire was brought. It came not from a human hearth. The outer altar gave the supply. It was the very fire from heaven. It was the very fire which consumed each offering.
2. Thus the victim-altar feeds the incense-altar. The prayer of Christ receives its life, its power, its vigour from His blood-stained cross. The argument which prevails is drawn from justice satisfied—payment made, wrath appeased, law fulfilled, curse endured, covenant discharged. Christ’s intercession rests upon His DEATH.
“See, He lifts His hands above;
See, He shows the prints of love;
Hark! His gracious lips bestow
Blessings on His Church below;
Still for us His death He pleads;—
Prevalent He intercedes.”
—Wesley.
House of Prayer! Exo_40:29.
1. It is true that the sincere worshipper may anywhere worship the Father in spirit and in truth,—may everywhere and in every place lift up holy hands, without wrath or doubting,—in the home or by the roadside, in the secret chamber as in the crowded street. Yet, undoubtedly, the associations of worship do tend to hallow and solemnise our souls. Doubtless this was one of the many objects which Jehovah had in view when He originated the one tabernacle and its services. These, Farrar well says, tend to exclude dreams of self-interest and images of sin. They inspire, by imperceptible influence, the vast conceptions of death, judgment, and eternity.
2. And so with the many Christian houses of prayer. It is a happy and beautiful thing in such structures for worship, as are the splendid legacy to ages of faithfulness from an age of faith, in the many-coloured light that streams from painted windows, and under the cool, fretted aisles, among silent and scattered worshippers, to kneel down—the happy to thank God and make melody in their hearts, the unhappy to implore Him, “Make haste, O Lord, to deliver me.”
“How beautiful they stand,
Those ancient altars of our native land!
Amid the pasture-fields and dark green woods,
Amid the mountain’s cloudy solitudes,”
—Landon.
Israel-Initiation! Exo_40:34-38. Kalisch has admirably remarked that, at the beginning of Exodus, we found the descendants of Jacob a multitude of ill-treated and idolatrous slaves. At its end, we leave them a free nation, the guaidians of eternal truth, the witnesses of overwhelming miracles. Released from the vain and busy worldliness of Egypt, they encamp in the silent desert,—in isolated and solemn solitude,—holding converse only with their thoughts and with their God, Before them stood the visible habitation of Him whom they acknowledged and adored as their rescuer from Egyptian thraldom. The mysterious structure disclosed to them many profound ideas of their new religion. They respected the priests as their representatives and mediators. Between God and His people communion was opened; life had its aim, and virtue its guide.
“ ‘Is this the way, my Father!’ ‘’Tis, my child;
Thou must pass through this mazy, dreary wild,
If thou would’st reach the Canaan undefiled,—
The happy land above.’ ”
Divine-Dwelling! Exo_40:34-35. The tabernacle was a peripatetic shrine, a cathedral that could be carried about, a temple of canvass and tapestry which accompanied Israel in their wanderings. It sufficed, says Hamilton, as a visible centre of worship, till such time as the waving tapestry solidified into carvings of cedar, and the badger skins were replaced by tall arcades of marble, and the tent had grown to a temple. And that New Year’s day, when Aaron and his sons came forth in the gorgeous garments which they now for the first time put on, and when over the dedicated shrine the cloud descended, and such a glory filled the tabernacle, that Moses and the attendant ministers were forced to withdraw, devotion must have felt somewhat like what, on a similar occasion, Solomon expressed, “Will God in very deed dwell with man upon earth!”
“But will, indeed, Jehovah deign
Here to abide, no transient guest?
Here will the world’s Redeemer reign?
And here the Holy Spirit rest?”
—Montgomery.
Tabernacle-Truth! Exo_40:34. Thomson says that the tabernacle was intended mainly to furnish the machinery for the regular ongoing and visible outworking of the Mosaic institutions, and was, therefore, the natural centre of the Old Testament economy. It may have been designedly so arranged as to admit of more than one interpretation; but the main end and aim, was to localise the Divine Presence. Such is man’s nature, that what is far off and out of sight produces but a feeble impression. It was, therefore, necessary to give a local habitation to this awful presence. Going up to the tabernacle, the pious Hebrews came consciously before the heart-searching God, who could not be deceived. This felt presence gave tone, solemnity, and intensity to the verbal formulas of public worship. Indeed, the whole costume of the devotional and poetic portions of the Bible has been coloured by this vivid consciousness of God’s presence. In the least,
“As well as in the greatest of His words,
Is ever manifest a present God,
As in the systems of revolving suns,
Through time revolving in unbounded space.”
—Wilcox.
Mosaic-Revelation! Exo_40:34. When Noah, the world’s second father, received the truth from God, it was all in heaven’s own currency, full weight and without a flaw. But as soon as it began to circulate, it began to deteriorate. Consigned to no written record, when entrusted to the memory of man, with all his prejudices and bad propensities, they were like shillings dropped into the tide. When next you see them, you can hardly recognise them, crusted over with such uncouth or monstrous additions, and changed into a substance so remote from the bright original No obviate this difficulty to some extent, a written revelation in the tables of stone, as well as a symbolic revelation in the tabernacle of witness, were furnished to Israel. And to complete the revelation—to let Israel understand that it was more than earthly in its origin, object, and ostensible culmination—& cloud covered the tent of the congregation. Yet not a cloud of nature’s forming, but the cloud of God.
“Whence but from HEAVEN could men, unskilled in arts,
In several ages born, in several parts,
Weave such agreeing truths!”
—Dryden.
Glory Glimpses! Exo_40:34; Exo_35:1. The natural eye is too weak to contemplate unvaried, dazzling whiteness for any lengthened period without suffering. And in the snewy regions of Tartary and Thibet, travellers have to provide themselves with hair spectacles, to protect their eyes from the dazzling whiteness of the snow. Huc, a Roman missionary, in his “Travels,” says that in traversing the plateau of Wa-ho, throughout the day the sky was pure and serene, with not the faintest film of vapours flecking its brilliant azure-blue. But this excess of fine weather was a source of suffering. The glare of the sun was so intensely dazzling that his hair spectacles were of little use in averting inflammation.
2. So brilliant was the effulgent glory of God, that Moses, who beheld the cloud-glories of God on Sinai, could not endure the ineffable brightness of the Shekinah, and had to withdraw. Yet is there a time coming when the saints shall see the face of God and live; when the tabernacle of God shall be with men, and God shall dwell with them, and when from His glory the redeemed shall draw a ceaseless fount of light and gladness, for “light is sown for the righteous, and joy for the upright in heart.”
“The Sun shall then he face to face behold
In all His robes, with all His glory on,
Seated sublime on His eternal throne.”
—Prior.
Tabernacle-Teaching! Exo_40:33-35. We are all more or less familiar with “Object-Lessons.” Any one entering a school must have observed, and probably may have heard, teachers giving instruction to the children from objects before them. The tabernacle was designed to give such an object-lesson. It was the planetarium, which astronomers use in their class-rooms to explain to students heavenly things. In Heb_9:23, St. Paul, speaking by the Spirit, says that it was a pattern of things in the heavens. Its respective parts were symbols—“object-lessons to Jewish childhood”—of the deep things of God,—those heavenly mysteries eternal in the heavens.
“Friendly their Teacher stood, the bright
Angel of Light there among them,
And to His children explained He the holy,
the highest in type-words,—
Striking, yet simple and clear, for sublimity always is simple.”
—Longfellow.
Cloud-Pillar! Exo_40:36 to Exo_38:1. Supernatural! Because it was always
(1) upright; see Heb_9:12; and
(2) unique. Ordinary clouds are seen in all kinds of form, and change every moment. It was always distinctly recognisable from every other cloud.
2. Sacramental! This significance is brought out in 1Co_10:1.
(1.) Reviving: Paul’s language justifies the impression that it was surcharged with a grateful moisture, which it shed upon the people.
(2.) Refreshing: as a baptism of refreshment amid the desert sun glare.
3. Symbolical! The typical signification of the cloud appears in Isa_4:5—the presence of God with His Church.
(1.) Guidance: most (a) certain, and most (b) constant.
(2.) Governance: (a) shrouding from foes, and (b) sheltering from fierce heat. He who knows the voice of Christ will not follow any other voice; and he who depends on the Divine protection need fear no evil.
“Jesus, still lead on,
’Till our rest be won;
And, although the way be cheerless,
We will follow, calm and fearless.
Guide us by Thy hand
To our fatherland.”
—Zimendorf.
Jew-Journeyings! Exo_40:36. The cloud gave them a light, by which night-journeys became as safe and easy as those in the day-time could be.
1. Doubtless the night was often chosen by God as the season of His people’s travel, as it is still chosen by the caravans which have to cross the Arabian deserts. After the sun has set, a cool breeze is wont to blow,—the air becomes less stifling, and the sandy soil less hot, so that wayfarers are able to accomplish twice the distance by night that they would travel with great difficulty during the day.
2. In such night-journeys modern caravans are commonly preceded by a large fire signal borne aloft upon a pole,—an iron basketful of blazing pitch and resinous woods and rags steeped in oil. By keeping his eye fixed upon that beacon-light, a pilgrim can save himself from being lost even in the darkness. But how much better was the light by night for Israel 1 And how true an emblem of the light of truth, which the spirit of Jesus sheds upon our way!
“Lead, kindly Light, amid the encircling gloom;
I do not ask to see
The distant way; one step’s enough for me.”
Cloud-Covering! Exo_40:37.
1. A company of Covenanters had been pursued by their persecutors until their strength was exhausted. Their leader stopped in his flight, and called upon them to join in prayer. As he lifted up his voice in supplication that “Jehovah would wrap His cloak around them,” a mist rose up about the hill, and shrouded them from the pursuers, who failed to discover their refuge. “The effectual fervent prayer of a righteous man availeth much.”
2. When the brave Arnaud and his little band of Vaudois peasants were in despair of escaping unseen from the ruined entrenchments of Balsille to the ridge of Guigenevert, a cloud of mist came rolling down the valley, so that, enveloped in its sable curtain, they were able to descend undiscovered by the foe, who, at dawn of day, when the fogs rolled off, were astonished to see their prey perched like the eagle beyond their reach.
3. When pursued by Pharaoh, the cloud-covering hid them from their enemies, and also prevented them from perceiving the terrors which menaced them. Who shall Bay how often the host of Israel was thus shielded from wild, marauding hordes, during the up and down wanderings in silence for forty years! Such an ample protection, too, has the believer in the presence of God, not only from the enemy who thirsts to regain him as his prey, but also from all enemies whatsoever.
“THOU whisperest some loving word,
I catch the much-loved tone;
I feel Thee near, my gracious Lord!
I know Thou keepest watch and ward,
So all my fears are gone.”
Cloud-Canopy! Exo_40:38. As Rooke remarks, it was really a pillar of fire, i.e., a lofty column of fiery light surrounded by a fleecy cloud, which in the daytime prevented the cloud being seen, just as any artificial light of our own can easily be hidden when the sun is shining, if we cover it round with a screen of muslin or of gauze-like paper. So in the daytime Israel saw the symbol of Jehovah’s presence in the semblance of a white cloud, and nothing more. But at night, when darkness had succeeded to the glare of sunlight, the fiery core of the pillar shone out through the mist-like veil, and shed a moony radiance over all the wilderness,—a clear, yet soft and mellowed light, which did not, like the moon, wax and wane, but continued always the same. Image of Him in whom dwells all the fulness of the Godhead, softened and subdued by the veil of His stainless humanity.
“A thin, pure veil of filmy mist and vapour,
Scarcely less subtle than the luminous hair
Dishevell’d, streaming from a comet’s brow,
Through which the faintest star shines on-dim’d.”
Finis! Exo_40:33-38. “Behold, I make all things new!” How that voice rolled melodiously over the sunset crimson waves of the Ægean Sea. And as the Patmos seer looked, he saw not the clouds piled up and around the western sun as confused cumuli; but the holy city, the heavenly temple, the Divine tabernacle. The city and bouse of God not made with hands, eternal in the heavens, was bathed in a flood of everlasting brightness. All the costliest materials gold and crystal, and every stone of priceless value, from the jasper to the amethyst, were employed to symbolise a glory which cannot otherwise be translated into human language. As the Evangelist gazes, his ears catch other strains, “It is finished.” He knows the voice, though it rolls sublimely far and wide. It is the voice of Him who on the cross cried, “It is finished;” who in the banquet hall said, “I have finished the work which Thou gavest Me to do.” “Behold” (Revelation 21) “the tabernacle of God is with men.” Twice over in one verse it is said, “He will dwell with them.” The last stone has been placed,—the last jewel has been clustered in the magnificent structure of ransomed humanity, by the Divine Mediator and Builder, and on that imperishable pile rests the glory of the Divine presence.
“His foundation is in the holy mountains!
The Lord loveth the gates of Zion
More than all the dwellings of Jacob.
Glowing things are spoken of thee, thou House of God!
When the Lord shall build up Zion
He shall appear in His glory!”
—Psa_87:1; Psa_102:10.
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.
F. W. Grant 1903 · Public Domain On v1 Section 3. (Exo 40:1-38.)
Section 3. (Exo 40:1-38.)
The tabernacle set up, anointed, and filled with the glory of God.
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The tabernacle is now complete, but still Moses has to wait for the word of the Lord to set it up. All through this part, however, the forwardness of man is repressed, and he is made to realize the necessity of dependence, and that with God alone is wisdom! The command is given for the first day of the first month of the second year of the exodus. A year had passed since the ordinance of the passover in Egypt, and their deliverance was now complete.
Of our deliverance it was but the shadow; but how inexpressibly blessed to see what was in God’s heart embodying itself in these symbols, ere yet He could give plain utterance to them! The glory is vailed; but even so, in the very manner of its vailing God intimates His desire to remove it and to speak face to face. Oh may there be with us more boldness and eager desire of faith to enter into what God has made our own! Our dullness and indifference are indeed amazing, only surpassed by the measureless grace that invites us still!
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Tabernacle Erected
The Tabernacle Erected
1-16. Moses is commanded to uprear the Tabernacle and consecrate it, together with its furniture, and the priests by anointing them.
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2. On the first day of the first month] i.e. of the month Abib (see on Exo_12:2, Exo_12:41) in the second year after the exodus from Egypt (Exo_40:17). They left Egypt on the fifteenth day of Abib, and arrived at Sinai in the third month: see Exo_19:1.
4. The things to be set upon it] i.e. the shewbread (see Exo_40:23 and on Exo_25:30).
5. Before the ark] in a line with it but outside the Holy of Holies: see Exo_40:26, and see on Exo_30:6.
9. Anoint the tabernacle] cp. Exo_30:26-29.
12. See Exo_28:41; Exo_29:4, Exo_29:7.
17-33. The Uprearing of the Tabernacle.
19. The tent over the tabernacle] Heb. 'the tent over the dwelling.' See on Exo_25:9, Exo_25:26 intro.
20. The testimony] the two tables of stone: see on Exo_16:34; Exo_16:21. Vail of the covering] RV 'veil of the screen': see on Exo_26:3-33.
28. Hanging at the door] RV 'screen of the door': see Exo_26:36.
29. Moses offers the first daily sacrifice (Exo_29:40).
33. The court round about the tabernacle] see Exo_27:9-19.
34-35. The Dwelling being prepared, the cloud descends and the glory of the Lord occupies the sanctuary.
34. A cloud] RV 'the cloud': it is the same cloud that has been so frequently mentioned already: see Exo_13:21, Exo_19:9 and note there, Exo_33:9. The glory of the Lord] see Exo_16:10; Exo_24:17.
35. Cp. Lev_16:2; 1Ki_8:10-11; 2Ch_5:13-14; 2Ch_7:2.
36-38. See on Exo_13:21, and cp. Num_9:15-23.
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 vv2, 34 first month
first month
i.e. April.
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 7. The Tabernacle Set Up, the Finished Work and…
7. The Tabernacle Set Up, the Finished Work and the Glory
CHAPTER 40
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1. Jehovah gives the directions (Exo 40:1-15)
2. Moses’ obedience (Exo 40:16)
3. The tabernacle set up (Exo 40:17-19)
4. The ark brought in (Exo 40:20-21)
5. The furniture placed and the offerings brought (Exo 40:22-29)
6. The laver and the court (Exo 40:30-33)
7. The glory of the Lord filled the tabernacle (Exo 40:34-38)
While the people had offered and the chosen workmen labored in the production of the tabernacle, the Lord had not spoken. He looked upon His people as they carried out His commands. But after Moses had blessed them, then the Lord spoke and commanded the setting up of the tabernacle on the first day of the first month. He directs the placing of the different pieces of furniture. The table with the shewbread was to be arranged, water to be put into the laver, the anointing of all was to follow, the priests to be washed, clothed and anointed. All was carried out again. Moses did according to all the Lord commanded him. The building of the tabernacle and all the work connected with it occupied not quite six months. The tabernacle was reared in the first month in the second year on the first day of the month. The setting up began with the sockets, in which the boards were placed. The testimony was put into the ark (the tables of stone). Then after the ark had been brought in, Moses hung the curtain. The holy part of the tabernacle was next arranged. The table was placed on the right side towards the north, and the shewbread was laid upon it. Of all this we shall read in Leviticus, where the typical meaning will be pointed out. The altar of burnt offerings was placed before the door of the dwelling of the tabernacle and the laver between the tabernacle and the altar. Moses burned sweet incense and offered the burnt offering and meat offering. When Moses had looked upon all that had been done, he was well pleased and blessed the people (39:43). When Jehovah looked upon the finished work and saw that all was according to His heart, He was well pleased. His approval as witnessed to by the cloud, which covered the tabernacle, and His glory filled the place, e entered in to take possession of it. Moses had to stand back; He could no longer go into the place where Jehovah dwelt.
While here the cloud covered all and the glory filled the whole place, later the cloud drew back into the most holy place to dwell above the outspread wings of the cherubim, Moses and the priests could then enter the holy place without coming in touch with the sign of Jehovah’s presence, which was hidden from human gaze by the curtain of the holy of holies.
As long as the cloud rested upon the tabernacle the children of Israel remained in camp; when it moved, they continued their journey. This had a blessed meaning for the people of God and has its lessons for us. The cloud in its movements made known Jehovah’s will. We have no such external sign to declare the will of God to us. We have the internal presence of the Holy Spirit. And He guides us through His Word, which we must consult for direction and guidance. All this we shall find fully stated in Num 9:15-23; when we reach that “wilderness book” we hope to point out some of its lessons.
We state once more the fact that Exodus begins with a groan and the first part ends with the song of redemption. The second part begins with Israel ‘s wilderness wandering and ends after the work was finished with the glory of the Lord filling the tabernacle. The Lord Jesus Christ and His Word is foreshadowed in the entire book. Glory is the great goal of all He has done. He has reached down and set the miserable slaves of sin and Satan free; He changes our groans into songs of victory, because He, the Lamb of God, shed His blood. He guides His people home. Glory will yet cover Zion , the place of His rest. In the day of His glorious manifestation, when He appears in glory and majesty as the King of Kings, the glory cloud will be seen again in the midst of the redeemed Israel (Isa 4:4-6). And in all eternity, the ages to come, His glory will be with the redeemed and the redeemed will share His glory.
“And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain, for the former things are passed away” (Rev 21:3-4).
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, 17, 34 The Tabernacle Set Up
The Tabernacle Set Up
v. 1. And the Lord spake unto Moses, saying,
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v. 2. On the first day of the first month shalt thou set up the Tabernacle of the Tent of the Congregation. This was on the first of Nisan, or Abib, at the beginning of the second year after the children of Israel had left Egypt. The Tabernacle was to be in readiness for the first anniversary of the Passover Festival.
v. 3. And thou shalt put therein the Ark of the Testimony, where the Decalog, the testimony of the Lord to the people, was deposited, and cover the ark with the veil, hide it from the eyes of the people by the heavy curtain which screened the Most Holy Place.
v. 4. And thou shalt bring in the table of showbread, and set in order the things, literally, arrange the order, that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof.
v. 5. And thou shalt set the altar of gold for the incense before the Ark of the Testimony, that is, to the east of it, before the veil of the Sanctuary, and put the hanging of the door to the Tabernacle, the door-curtain before the Holy Place.
v. 6. And thou shalt set the altar of the burnt offering before the door of the Tabernacle of the Tent of the Congregation, out in the open court.
v. 7. And thou shalt set the laver between the Tent of the Congregation and the altar, and shalt. put water therein, since it was to serve for the ablutions of the priests, both before entering the Sanctuary and before going up to the altar of burnt offering.
v. 8. And thou shalt set up the court round about, both the posts and the curtains, and hang up the hanging at the court gate, the splendid variegated entrance curtain.
v. 9. And thou shalt take the anointing oil, and anoint the Tabernacle, and all that is therein, and shalt hallow it and all the vessels thereof; and it shall be holy, set aside for the worship of Jehovah.
v. 10. And thou shalt anoint the altar of the burnt offering and all his vessels, and sanctify the altar for the service of the Lord; and it shall be an altar most holy, literally, holiness of holiness, everybody and everything that touched it being thereby consecrated to the Lord.
v. 11. And thou shalt anoint the laver and his foot and sanctify it, set it apart for the sacred use for which it was intended.
v. 12. And thou shalt bring Aaron and his sons unto the door of the Tabernacle of the Congregation, and wash them with water, Exo 29:4.
v. 13. And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him, that he may minister unto Me in the priest’s office.
v. 14. And thou shalt bring his sons, and clothe them with coats, the white byssus garments which were the distinctive dress of the ordinary priests;
v. 15. and thou shalt anoint them, as thou didst anoint their father, that they may minister unto Me in the priest’s office; for their anointing shall surely be an everlasting priesthood throughout their generations. The priesthood was hereditary among the sons of Aaron, but their consecration did not take place until the special ordinances of the sacrifices had been given. Cf Leviticus 8.
v. 16. Thus did Moses; according to all that the Lord commanded him, so did he.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 8, 12, 14, 17, 21, 24, 26, 28, 31, 34, 36 the first day of the first month of the…
the first day of the first month of the new year
The new year marks the time when God rescued his people from Egypt. This happens around the middle of March on Western calendars. (See: Hebrew Months and Ordinal Numbers)
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translationWords
Yahweh
Moses
day
year
tabernacle
tent of meeting
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.