Verse 10
And they set in it four rows of stones - See all these precious stones particularly explained in the notes on [Exo 28:17] (note), etc.
Verse 23
As the hole of a habergeon - The habergeon or hauberk was a small coat of mail, something in form of a half shirt, made of small iron rings curiously united together. It covered the neck and breast, was very light, and resisted the stroke of a sword. Sometimes it went over the whole head as well as over the breast. This kind of defensive armor was used among the Asiatics, particularly the ancient Persians, among whom it is still worn. It seems to have been borrowed from the Asiatics by the Norman crusaders.
Verse 30
The holy crown of pure gold - On Asiatic monuments, particularly those that appear in the ruins of Persepolis and on many Egyptian monuments, the priests are represented as wearing crowns or tiaras, and sometimes their heads are crowned with laurel. Cuper observes, that the priests and priestesses, among the ancient Greeks, were styled στεφανοφοροι, or crown-bearers, because they officiated having sometimes crowns of gold, at others, crowns of laurel, upon their heads.
Verse 32
Did according to all that the Lord commanded Moses - This refers to the command given [Exo 25:40]; and Moses has taken care to repeat every thing in the most circumstantial detail, to show that he had conscientiously observed all the directions he had received.
Verse 37
The pure candlestick - See Clarke's note on [Exo 25:31].
The lamps to be set in order - To be trimmed and fresh oiled every day, for the purpose of being lighted in the evening. See Clarke's note on [Exo 27:21].
Verse 43
And Moses did look upon all the work - As being the general superintendent of the whole, under whom Bezaleel and Aholiab were employed, as the other workmen were under them.
They had done it as the Lord had commanded - Exactly according to the pattern which Moses received from the Lord, and which he laid before the workmen to work by.
And Moses blessed them - Gave them that praise which was due to their skill, diligence, and fidelity. See this meaning of the original word in the note on [Gen 2:3] (note). See also a fine instance of ancient courtesy between masters and their servants, in the case of Boaz and his reapers, [Rut 2:4]. Boaz came from Bethlehem, and said to the reapers, The Lord be with You! And they answered him, The Lord bless Thee! It is, however, very probable that Moses prayed to God in their behalf, that they might be prospered in all their undertakings, saved from every evil, and be brought at last to the inheritance that fadeth not away. This blessing seems to have been given, not only to the workmen, but to all the people. The people contributed liberally, and the workmen wrought faithfully, and the blessing of God was pronounced upon All.
The promptitude, cordiality, and dispatch used in this business cannot be too highly commended, and are worthy of the imitation of all who are employed in any way in the service of God. The prospect of having God to dwell among them inflamed every heart, because they well knew that on this depended their prosperity and salvation. They therefore hastened to build him a house, and they spared no expense or skill to make it, as far as a house made with hands could be, worthy of that Divine Majesty who had promised to take up his residence in it. This tabernacle, like the temple, was a type of the human nature of the Lord Jesus; that was a shrine not made with hands, formed by God himself, and worthy of that fullness of the Deity that dwelt in it.
It is scarcely possible to form an adequate opinion of the riches, costly workmanship, and splendor of the tabernacle; and who can adequately conceive the glory and excellence of that human nature in which the fullness of the Godhead bodily dwelt? That this tabernacle typified the human nature of Christ, and the Divine shechinah that dwelt in it the Deity that dwelt in the man Christ Jesus, these words of St. John sufficiently prove: In the beginning was the Word, and the Word was with God, and the Word was God. And the Word was made flesh, and dwelt among us, (εσκηνωσεν εν ἡμιν, made his Tabernacle among us), full of grace and truth - possessing the true Urim and Thummim; all the lights and perfections, the truth and the grace, typified by the Mosaic economy, [Joh 1:1], [Joh 1:14]. And hence the evangelist adds, And we beheld his glory; as the Israelites beheld the glory of God resting on the tabernacle, so did the disciples of Christ see the Divine glory resting on him, and showing itself forth in all his words, spirit, and works. And for what purpose was the tabernacle erected? That God might dwell in it among the children of Israel. And for what purpose was the human nature of Christ so miraculously produced? That the Godhead might dwell in it; and that God and man might be reconciled through this wonderful economy of Divine grace, God being in Christ reconciling the world unto himself, [2Cor 5:19]. And what was implied by this reconciliation? The union of the soul with God, and the indwelling of God in the soul. Reader, has God yet filled thy tabernacle with his glory? Does Christ dwell in thy heart by faith; and dost thou abide in him, bringing forth fruit unto holiness? Then thy end shall be eternal life. Why shouldst thou not go on thy way rejoicing with Christ in thy heart, heaven in thine eye, and the world, the devil, and the flesh, under thy feet?
Introduction
Moses is commanded to set up the tabernacle, the first day of the first month of the second year of their departure from Egypt, [Exo 40:1], [Exo 40:2]. The ark to be put into it, [Exo 40:3]. The table and candlestick to be brought in also with the golden altar, [Exo 40:4], [Exo 40:5]. The altar of burnt-offering to be set up before the door, and the laver between the tent and the altar, [Exo 40:6], [Exo 40:7]. The court to be set up, [Exo 40:8]. The tabernacle and its utensils to be anointed, [Exo 40:9-11]. Aaron and his sons to be washed, clothed, and anointed, [Exo 40:12-15]. All these things are done accordingly, [Exo 40:16]. The tabernacle is erected; and all its utensils, etc., placed in it on the first of the first month of the second year, vv. 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, [Exo 40:34], [Exo 40:35]. When they were to journey, the cloud was taken up; when to encamp, the cloud rested on the tabernacle, [Exo 40:36], [Exo 40:37]. 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, [Exo 40:38].
Verse 2
The first day of the first month - It Is generally supposed that the Israelites began the work of the tabernacle about the sixth month after they had left Egypt; and as the work was finished about the end of the first year of their exodus, (for it was set up the first day of the second year), that therefore they had spent about six months in making it: so that the tabernacle was erected one year all but fifteen days after they had left Egypt. Such a building, with such a profusion of curious and costly workmanship, was never got up in so short a time. But it was the work of the Lord, and the people did service as unto the Lord; for the people had a mind to work.
Verse 4
Thou shalt bring in the table, and set in order the things, etc. - That is, Thou shalt place the twelve loaves upon the table in the order before mentioned. See Clarke's note on [Exo 25:30].
Verse 15
For their anointing shall surely be an everlasting priesthood - By this anointing a right was given to Aaron and his family to be high priests among the Jews for ever; so that all who should be born of this family should have a right to the priesthood without the repetition of this unction, as they should enjoy this honor in their father's right, who had it by a particular grant from God. But it appears that the high priest, on his consecration, did receive the holy unction; see [Lev 4:3]; [Lev 6:22]; [Lev 21:10]. And this continued till the destruction of the first temple, and the Babylonish captivity; and according to Eusebius, Cyril of Jerusalem, and others, this custom continued among the Jews to the advent of our Lord, after which there is no evidence it was ever practiced. See Calmet's note [Exo 29:7] (note). The Jewish high priest was a type of Him who is called the high priest over the house of God, [Heb 10:21]; and when he came, the functions of the other necessarily ceased. This case is worthy of observation. The Jewish sacrifices were never resumed after the destruction of their city and temple, for they hold it unlawful to sacrifice anywhere out of Jerusalem; and the unction of their high priest ceased from that period also: and why? Because the true priest and the true sacrifice were come, and the types of course were no longer necessary after the manifestation of the antitype.
Verse 19
He spread abroad the tent over the tabernacle - By the tent, in this and several other places, we are to understand the coverings made of rams' skins, goats' hair, etc., which were thrown over the building; for the tabernacle had no other kind of roof.
Verse 20
And put the testimony into the ark - That is, the two tables on which the ten commandments had been written. See [Exo 25:16]. The ark, the golden table with the shew-bread, the golden candlestick, and the golden altar of incense, were all in the tabernacle, within the veil or curtains, which served as a door, [Exo 40:22], [Exo 40:24], [Exo 40:26]. And the altar of burnt-offering was by the door, [Exo 40:29]. And the brazen laver, between the tent of the congregation and the brazen altar, [Exo 40:30]; still farther outward, that it might be the first thing the priests met with when entering into the court to minister, as their hands and feet must be washed before they could perform any part of the holy service, [Exo 40:31], [Exo 40:32]. When all these things were thus placed, then the court that surrounded the tabernacle, which consisted of posts and hangings, was set up, [Exo 40:33].
Verse 34
Then a cloud covered the tent - Thus God gave his approbation of the work; and as this was visible, so it was a sign to all the people that Jehovah was among them.
And the glory of the Lord filled the tabernacle - How this was manifested we cannot tell; it was probably by some light or brightness which was insufferable to the sight, for Moses himself could not enter in because of the cloud and the glory, [Exo 40:35]. Precisely the same happened when Solomon had dedicated his temple; for it is said that the cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud; for the glory of the Lord had filled the house of the Lord; [1Kgs 8:10], [1Kgs 8:11]. Previously to this the cloud of the Divine glory had rested upon that tent or tabernacle which Moses had pitched without the camp, after the transgression in the matter of the molten calf; but now the cloud removed from that tabernacle and rested upon this one, which was made by the command and under the direction of God himself. And there is reason to believe that this tabernacle was pitched in the center of the camp, all the twelve tribes pitching their different tents in a certain order around it.
Verse 36
When the cloud was taken up - The subject of these three last verses has been very largely explained in the notes on [Exo 13:21], to which, as well as to the general remarks on that chapter, the reader is requested immediately to refer. See Clarke's note on [Exo 13:21].
Verse 38
For the cloud of the Lord was upon the tabernacle by day - This daily and nightly appearance was at once both a merciful providence, and a demonstrative proof of the Divinity of their religion: and these tokens continued with them throughout all their journeys; for, notwithstanding their frequently repeated disobedience and rebellion, God never withdrew these tokens of his presence from them, till they were brought into the promised land. When, therefore, the tabernacle became fixed, because the Israelites had obtained their inheritance, this mark of the Divine presence was no longer visible in the sight of all Israel, but appears to have been confined to the holy of holies, where it had its fixed residence upon the mercy-seat between the cherubim; and in this place continued till the first temple was destroyed, after which it was no more seen in Israel till God was manifested in the flesh.
As in the book of Genesis we have God's own account of the commencement of the World, the origin of nations, and the peopling of the earth; so in the book of Exodus we have an account, from the same source of infallible truth, of the commencement of the Jewish Church, and the means used by the endless mercy of God to propagate and continue his pure and undefiled religion in the earth, against which neither human nor diabolic power or policy have ever been able to prevail! The preservation of this religion, which has ever been opposed by the great mass of mankind, is a standing proof of its Divinity. As it has ever been in hostility against the corrupt passions of men, testifying against the world that its deeds were evil, these passions have ever been in hostility to it. Cunning and learned men have argued to render its authority dubious, and its tendency suspicious; whole states and empires have exerted themselves to the uttermost to oppress and destroy it; and its professed friends, by their conduct, have often betrayed it: yet librata ponderibus suis, supported by the arm of God and its own intrinsic excellence, it lives and flourishes; and the river that makes glad the city of God has run down with the tide of time 5800 years, and is running on with a more copious and diffusive current.
Labitur, et labetur in omne volubilis aevum. "Still glides the river, and will ever glide."
We have seen how, by the miraculous cloud, all the movements of the Israelites were directed. They struck or pitched their tents, as it removed or became stationary. Every thing that concerned them was under the direction and management of God. But these things happened unto them for ensamples; and it is evident, from [Isa 4:5], that all these things typified the presence and influence of God in his Church, and in the souls of his followers. His Church can possess no sanctifying knowledge, no quickening power but from the presence and influence of his Spirit. By this influence all his followers are taught, enlightened, led, quickened, purified, and built up on their most holy faith; and without the indwelling of his Spirit, light, life, and salvation are impossible. These Divine influences Are necessary, not only for a time, but through all our journeys, [Exo 40:38]; though every changing scene of providence, and through every step in life. And these the followers of Christ are to possess, not by inference or inductive reasoning, but consciously. The influence is to be felt, and the fruits of it to appear as fully as the cloud of the Lord by day, and the fire by night, appeared in the sight of all the house of Israel. Reader, hast thou this Spirit? Are all thy goings and comings ordered by its continual guidance? Does Christ, who was represented by this tabernacle, and in whom dwelt all the fullness of the Godhead bodily, dwell in thy heart by faith? If not, call upon God for that blessing which, for the sake of his Son, he is ever disposed to impart; then shalt thou be glorious, and on all thy glory there shall be a defense. Amen, Amen.
On the ancient division of the law into fifty-four sections, see the notes at the end of Genesis ([Gen 50:26] (note)). Of these fifty-four sections Genesis contains twelve; and the commencement and ending of each has been marked in the note already referred to. Of these sections Exodus contains eleven, all denominated, as in the former case, by the words in the original with which they commence. I shall point these out as in the former, carrying the enumeration from Genesis.
The Thirteenth section, called שמות shemoth, begins [Exo 1:1], and ends [Exo 6:1].
The Fourteenth, called וארא vaera, begins [Exo 6:2], and ends [Exo 9:35].
The Fifteenth, called בא bo, begins [Exo 10:1], and ends [Exo 13:16].
The Sixteenth, called בשלח beshallach, begins [Exo 13:17], and ends [Exo 17:16].
The Seventeenth, called יתרו yithro, begins [Exo 18:1], and ends [Exo 20:26].
The Eighteenth, called משפטים mishpatim, begins [Exo 21:1], and ends [Exo 24:18].