Exodus 26 commentary

God manifested his presence among the Israelites in a tabernacle or tent, because of their condition in the wilderness. God suits the tokens of his favour, and the gifts of his grace, to his people's state and wants. The curtains of the tabernacle were to be very rich. They were to be embroidered with cherubim, signifying that the angels of God pitch their tents round about the church, Ps 34:7. (Ex 26:7-14)

The curtains of meaner materials, being made both longer and broader, covered the others, and were defended by coverings of skins. The whole represents the person and doctrine of Christ, and the church of true Christians, and all heavenly things, which outwardly are mean, but inwardly, and in the sight of God, are glorious and precious.

The sockets of silver each weighed about 115 pounds; they were placed in rows on the ground. In every pair of these sockets, a strong board of shittim-wood, covered with plates of gold, was fitted by mortises and tenons. Thus walls were formed for the two sides, and for the west end. The wall was further held together by bars, which passed through rings of gold. Over this the curtains were spread. Though movable, it was strong and firm. The materials were very costly. In all this it was a type of the church of God, built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief Corner-stone, Eph 2:20, 21.

A vail, or curtain, separated the holy place from the most holy place. It was hung upon pillars. This vail was for a partition between the holy place and the most holy; which forbade any to look into the holiest of all. The apostle tells what was the meaning of this vail, Heb 9:8. That the ceremonial law could not make the comers thereunto perfect, nor would the observance of it bring men to heaven; the way into the holiest of all was not made manifest, while the first tabernacle was standing. Life and immortality lay hidden till they were brought to light by the gospel; which was signified by the rending of this vail at the death of Christ, Mt 27:51. We have now boldness to enter into the holiest, in all acts of worship, by the blood of Jesus; yet such as obliges us to holy reverence. Another vail was for the outer door of the tabernacle. This vail was all the defence the tabernacle had. God takes care of his church on earth. A curtain shall be, if God please to make it so, as strong a defence to his house, as gates of brass and bars of iron. With this typical description of Christ and his church before us, what is our judgment of these matters? Do we see any glory in the person of Christ? any excellence in his character? any thing precious in his salvation? or any wisdom in the doctrine of the cross? Will our religion bear examination? and are we more careful to approve our hearts to God than our characters toward men?

1. Moreover, thou shalt make the tabernacle. In the whole construction of the tabernacle we must remember what we have already seen, that the Israelites were instructed by external figures how precious a thing is the worship of God, and therefore that they must diligently beware lest it should be polluted by any meanness. For all this richness and magnificence of ornament was the very contrast to meanness. They were also reminded that, if they would be accounted pure worshippers of God, they must avoid all uncleanness, for the tabernacle was the type of the Church. Thus it is certain that by its external ornaments the excellency of spiritual gifts was designated. On this ground Isaiah, discoursing of the perfect glory of the Church as it would be under the reign of Christ, says,

"I will lay thy stones with fair colors, and lay thy foundations with sapphires; and I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones,” (Isaiah 54:11, 12;)

by which words he plainly signifies that the Church would be adorned with heavenly beauty, since all kinds of graces shone forth in her But the chief excellency of her adornment must be referred to the instruction which renews us into the image of God. Thus David, when he celebrates the beauty of God’s house, assigns this honor chiefly to the exercises of faith and piety:

"One thing have I desired of the Lord,” he says, “that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple.” (Psalm 27:4.)

Was this that he might feed his eyes with empty pictures, with its costly materials, and with the exquisite workmanship of it? Assuredly he does not speak of gazing inquisitively at it, but thus alludes to its visible workmanship, that with the spiritual eyes of faith he may consider the glory more excellent than the whole world, which was there represented. Nor indeed did anything magnificent appear in the tabernacle to delight men’s eyes, but rather was all its richness and excellence covered up with goats’ hair and paltry leather, in order that believers beneath that hidden beauty might reflect on something higher than the carnal sense.

It will suffice to have given these general hints; I now descend to particulars, in which let not my readers expect of me any conceits which may gratify their ears, since nothing is better than to contain ourselves within the limits of edification; and it would be puerile to make a collection of the minutiae wherewith some philosophize; since it was by no means the intention of God to include mysteries in every hook and loop; and even although no part were without a mystical meaning, which no one in his senses will admit, it is better to confess our ignorance than to indulge ourselves in frivolous conjectures. Of this sobriety, too, the author of the Epistle to the Hebrews is a fit master for us, who, although he professedly shews the analogy between the shadows of the Law and the truth manifested in Christ, yet sparingly touches upon some main points, and by this moderation restrains us from too curious disquisitions and deep speculations. In the first place, curtains are made of twilled linen, and blue, purple, and scarlet, which, when coupled together, made an inclosure of forty cubits; for they were ten in number, and the breadth of each was four cubits. By “cunning work,” commentators are agreed that embroidery is meant, especially when God commands that cherubim should be made in them. But some translate the word cherubim by the general name of pictures, S. M. is the translator who has here rendered cherubim, pictures. V. renders it, paraphrastically, “pulchra varietate contextum.” — W. which, although it is not grammatically incorrect, yet, since we have before seen that angels were designated by this word, it; is more probable that figures of angels were everywhere scattered over them; for, when the majesty of God is represented to the life by Daniel 7:10, “ten thousand times ten thousand” are said to stand around His judgment-seat, Ridiculous is it of the Papists See Institutes, vol. 1, p. 122, et seq.; see also Petr. Martyr, Loci. Com. Cl. Sec., cap. 5; and Becon, Catechism, Part 3; Parker Soc. Edit., pp. 61, 62. to infer from hence that churches would be empty and unsightly unless they are adorned with images; for in order that the similitude should hold good, they must needs hide their images under a triple covering, lest the people should be able to see them; and then, how would they be “the books of the unlearned” (idiotarum), as they call them? “Idcirco enim pictura in ecelesiis adhibetur, ut hi, qui literas nesciunt, saltem in parietibus videndo legant, quae legere in codicibus non valent.” — Greg. Magni, lib. 9, indict, 2, epist, 105, ad Serenum Massil. Episc.

Now, since the seraphim, of which Isaiah makes mention, (Isaiah 6:2,) signify the same as the cherubim, and are said “with twain of their wings to cover their faces, and with twain their feet,” their images must be veiled, in order to correspond with them. Besides, it is preposterous, as I have said, forcibly to transfer these rudiments, which God delivered only to His ancient; people, to the fullness of time, when the Church has grown up and has passed out of its childhood. But how far the Jews were from worshipping the cherubim, the heathen poets bear them witness; for Juvenal, speaking of them, said,

"Qui puras nubes, et coeli numen adorant;” The actual words of Juvenal, Sat. 14:97, are: —

"Nil proeteter nubes, et coeli numen adorant;” Nought but the clouds, and heaven’s God adore.

and God extorted these words from an impure and licentious man, that all might know that the Law of Moses lifted his disciples to things above. A threefold covering is then described, the inner one of goats’ hair, another of rams’ skins dyed red, and the outer one of badgers’ skins; a wooden frame is then added, to strengthen the tabernacle within by its firmness, since otherwise the curtains would have got out of place at the slightest motion. The boards were of shittim-wood, overlaid with gold, either only gilt or covered with gold plates; each of them was supported by two silver bases, A. V., “sockets." like feet, and they were joined together by bars, passed through rings of gold. In this space the whole tabernacle was contained, which then was distinguished into the outer sanctuary and the Holy of holies. Besides these there was the court in which the people were to stand, because it was not lawful for them to enter the sanctuary, to which the priests alone had access, and they only when clean. Thus David, after having exclaimed, “How amiable are thy tabernacles, O Lord of hosts,” immediately adds, “My soul longeth, yea, even fainteth for the courts of the Lord;” and again, “for a day in thy courts is better than a thousand,” (Psalm 84:1, 2, 10;) and again, “Worship the Lord in his holy court.” C. quotes the translation of the V., “in atrio sancto ejus.” See note on Psalm 29:2, in C. Society’s Commentary, vol. 1, p. 476. (Psalm 29:2.) But on so plain a matter there is no need of the abundant proofs which he furnishes. The disposition of the tabernacle is said again, in ver. 30, to have been shewn in the mount, that the people should not rest their attention on the visible tabernacle, but with the understanding of faith should penetrate to heaven, and direct their minds to the spiritual pattern, the shadows and types of which they beheld. Neither here must we philosophize too curiously. The allegory will please the ears of many, that by the two bases are meant the Old and New Testament, or the two natures of Christ, because believers rest on these two supports. But with no less probability we might say, that two bases were placed beneath each of the boards; either because godliness hath the promise of this life and of that which is to come; or because we must resist on both sides the temptations which assail us from the right and from the left; or because faith must not limp nor turn to the right or left: thus there would be no bounds to trifling. They allegorically explain that the covering of the tabernacle was made of rams’ skins, Arietes rubricati, Christus sanguine passionis cruentatus; significantur etiam martyres, etc. — Gloss. Ord. because the Church is protected by the blood of Christ, who is the spotless lamb; but I ask, what do the badgers’ skins, which were above, mean? Why was the covering of goats’ hair put below? Wherefore, sobriety is our best course.

31. And thou shalt make a vail. The inner shrine or recess was covered by one vail; the sanctuary was divided from the court by another. By both the people were admonished how reverently God’s majesty must be regarded, and with what seriousness holy things are to be engaged in, so that they might not approach God’s presence without fear, nor boldly break in upon the mysteries of things sacred. But by the vail the obscurity of the shadows of the Law was principally denoted, that the Israelites might know that the time of full revelation had not yet come, but that the spiritual worship of God was as yet enshrouded in a vail; and thus might extend their faith to their promised Messiah, at whose coming the truth would be discovered and laid bare. Wherefore, when Christ rose again from the dead, “the vail of the temple was rent in twain from the top to the bottom,” (Matthew 27:51;) and an end was put to the ceremonies of the Law, because God then presented Himself in His living and express image, and the perfect reality of all the ceremonies was manifested. Now, therefore, in the light of the gospel, we behold “face to face,” what was then shewn afar off to the ancient people under coverings. (2 Corinthians 3:14.) Yet, although there is now no vail to prevent us from openly and familiarly looking upon Christ, let us learn from this figure that the manifestation of God in the flesh is a hidden and incomprehensible mystery. (1 Timothy 3:16.) It is not without reason that Christ Himself compares His body to the temple, because the fullness of the Godhead dwells in it. (John 2:19.) Let us then know assuredly that the Father is in the Son, and the Son in the Father, (John 17:21;) but if it be asked in what manner, this is ineffable, except that the eternal Son of God, who, before the creation of the world, possessed the same glory with the Father, (John 17:5,) that even He is now man, that “He might be the firstborn among many brethren.” (Romans 8:29.)

Exodus 27

Exodus 27:1-8

1. And thou shalt make an altar ofshittim wood, five cubits long, and five cubits broad; the altar shall be foursquare: and the height thereof shall be three cubits.

1. Facies etiam altare e lignis sittim: quinque cubitorum exit longitudo: et quinque cubitorum latitudo: quadrature erit altare: et trium cubitorum altitudo ejus.

2. And thou shalt make the horns of it upon the four corners thereof: his horns shall be of the same: and thou shalt overlay it with brass.

2. Huic facies cornua in quatuor angulis ejus: ex ipso erunt cornua ejus, tegesque illud aere.

3. And thou shalt make his pans to receive his ashes, and his shovels, and his basons, and his fleshhooks, and his firepans: all the vessels thereof thou shalt make of brass.

3. Facies deinde lebetes ejus: ad repurgandum cinerem ejus, et scopas (vel, forcipes) ejus, et crateras ejus, et fuscinulas ejus, et receptacula ejus: omnia vasa ejus facies ex aere.

4. And thou shalt make for it a grate of network of brass; and upon the net shalt thou make four brasen rings in the four corners thereof.

4. Facies etiam illi craticulam opere craticulato aeream, et ad rete quatuor annulos, in quatuor extremitatibus ejus.

5. And thou shalt put it under the compass of the altar beneath, that the net may be even to the midst of the altar.

5. Ponesque illud sub ambitu altaris inferne, et erit rete illud usque ad medium altaris.

6. And thou shalt make staves for the altar, staves of shittim wood, and overlay them with brass.

6. Facies praeterea vectes alta vectes e lignis sittim, et cooperies eos aere.

7. And the staves shall be put into the rings, and the staves shall be upon the two sides of the altar, to bear it.

7. Et inserentur vectes ejus in illos annulos: et erunt vectes in utroque latere altaris, dum portabitur illud.

8. Hollow with boards shalt thou make it: as it was shewed thee in the mount, so shall they make it.

8. Cavum tabulis facies illud: quemadmodum ostendi tibi in monte, sic facient.

CHAPTER 26

Ex 26:1-37. Ten Curtains

1. cunning work--that is, of elegant texture, richly embroidered. The word "cunning," in old English, is synonymous with "skilful."

2. length--Each curtain was to be fifteen yards in length and a little exceeding two in breadth.

3. The five curtains shall be coupled together one to another, &c.--so as to form two grand divisions, each eleven yards wide.

6. taches--clasps; supposed in shape, as well as in use, to be the same as hooks and eyes.

7-13. curtains of goats' hair--These coarse curtains were to be one more in number than the others, and to extend a yard lower on each side, the use of them being to protect and conceal the richer curtains.

14. a covering ... of rams' skins dyed red--that is, of Turkey red leather. [See on Ex 39:34.]

15-30. thou shalt make boards ... rear up the tabernacle according to the fashion ... which was showed thee--The tabernacle, from its name as well as from its general appearance and arrangements, was a tent; but from the description given in these verses, the boards that formed its walls, the five (cross) bars that strengthened them, and the middle bar that "reached from end to end," and gave it solidity and compactness, it was evidently a more substantial fabric than a light and fragile tent, probably on account of the weight of its various coverings as well as for the protection of its precious furniture.

36. an hanging for the door of the tent--Curtains of rich and elaborate embroidery, made by the women, are suspended over the doors or entrances of the tents occupied by Eastern chiefs and princes. In a similar style of elegance was the hanging finished which was to cover the door of this tabernacle--the chosen habitation of the God and King of Israel. It appears from Ex 26:12, 22, 23, that the ark and mercy seat were placed in the west end of the tabernacle, and consequently the door or entrance fronted the east, so that the Israelites in worshipping Jehovah, turned their faces towards the west; that they might be thus figuratively taught to turn from the worship of that luminary which was the great idol of the nations, and to adore the God who made it and them [Hewlett].

Thou shalt make the tabernacle - משכן mischan, from שכן shachan, to dwell, means simply a dwelling place or habitation of any kind, but here it means the dwelling place of Jehovah, who, as a king in his camp, had his dwelling or pavilion among his people, his table always spread, his lamps lighted, and the priests, etc., his attendants, always in waiting. From the minute and accurate description here given, a good workman, had he the same materials, might make a perfect facsimile of the ancient Jewish tabernacle. It was a movable building, and so constructed that it might be easily taken to pieces, for the greater convenience of carriage, as they were often obliged to transport it from place to place, in their various journeyings. For the twined linen, blue, purple, and scarlet, see Clarke's note on Exo 25:4, etc.

Cherubims - See Clarke's note on Exo 25:18.

Cunning work - חשב chosheb probably means a sort of diaper, in which the figures appear equally perfect on both sides; this was probably formed in the loom. Another kind of curious work is mentioned, Exo 26:36, רקם rokem, which we term needle-work; this was probably similar to our embroidery, tapestry, or cloth of arras. It has been thought unlikely that these curious works were all manufactured in the wilderness: what was done in the loom, they might have brought with them from Egypt; what could be done by hand, without the use of complex machinery, the Israelitish women could readily perform with their needles, during their stay in the wilderness. But still it seems probable that they brought even their looms with them. The whole of this account shows that not only necessary but ornamental arts had been carried to a considerable pitch of perfection, both among the Israelites and Egyptians.

The inner curtains of the tabernacle were ten in number, and each in length twenty-eight cubits, and four in breadth; about sixteen yards twelve inches long, and two yards twelve inches broad. The curtains were to be coupled together, five and five of a side, by fifty loops, Exo 26:5, and as many golden clasps, Exo 26:6, so that each might look like one curtain, and the whole make one entire covering, which was the first.

Curtains of goats' hair - Stuff made of goats' hair. See Clarke's note on Exo 25:4. This was the second covering.

Rams' skins dyed red - See Clarke's note on Exo 25:5. This was the third covering; and what is called the badgers' skins was the fourth. See Clarke's note on Exo 25:5. Why there should have been four coverings does not appear. They might have been designed partly for respect; and partly to keep off dust and dirt, and the extremely fine sand which in that desert rises as it were on every breeze; and partly to keep off the intense heat of the sun, which would otherwise have destroyed the poles, bars, boards, and the whole of the wood work. As to the conjecture of some that "the four coverings were intended the better to keep off the rain," it must appear unfounded to those who know that in that desert rain was rarely ever seen.

Thou shalt make boards - These formed what might be called the walls of the tabernacle, and were made of shittim wood, the acacia Nilotica, which Dr. Shaw says grows here in abundance. To have worked the acacia into these boards or planks, the Israelites must have had sawyers, joiners, etc., among them; but how they got the tools is a question. But as the Israelites were the general workmen of Egypt, and were brought up to every kind of trade for the service of their oppressors, we may naturally suppose that every artificer brought off some of his tools with him. For though it is not at all likely that they had any armor or defensive weapons in their power, yet for the reason above assigned they must have had the implements which were requisite for their respective trades.

Ten cubits shall be the length of a board - Each of these boards or planks was about five yards and two feet and a half long, and thirty-two inches broad; and as they are said to be standing up, this was the Height of the tabernacle. The length being thirty cubits, twenty boards, one cubit and a half broad each, make about seventeen yards and a half, and the Breadth was about five yards.

Thou shalt overlay the boards with gold - It is not said how thick the gold was by which these boards, etc., were overlaid; it was no doubt done with gold plates, but these must have been very thin, else the boards, etc., must have been insupportably heavy. The gold was probably something like our gold leaf, but not brought to so great a degree of tenuity.

Thou shalt make a veil - פרכת parocheth, from פרך parach, to break or rend; the inner veil of the tabernacle or temple, (2Chr 3:14), which broke, interrupted, or divided between the holy place and the most holy; the Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was standing. Compare Heb 9:8. The Septuagint constantly render it by καταπετασμα. Does not the Hebrew name פרכת parocheth moreover intimate the typical correspondence of this veil to the body or flesh of Christ? For this καταπετασμα or veil was his flesh, (Heb 10:20), which, being rent, affords us a new and living way into the holiest of all, i.e., into heaven itself. Compare Heb 10:19, Heb 10:20; Heb 9:24. And accordingly when his blessed body was rent upon the cross, this veil also (το καταπετασμα του ἱερου) εσχισθη, was rent in twain from the top to the bottom; Mat 27:51 - See Parkhurst, under the word פרך.

The veil in the tabernacle was exceedingly costly; it was made of the same materials with the inner covering, blue, purple, scarlet, fine twined linen, embroidered with cherubim, etc. It served to divide the tabernacle into two parts: one, the outermost, called the holy place; the other, or innermost, called the holy of holies, or the most holy place. In this was deposited the ark of the covenant, and the other things that were laid up by way of memorial. Into this the high priest alone was permitted to enter, and that only once in the year, on the great day of atonement. It was in this inner place that Jehovah manifested himself between the cherubim. The Jews say that this veil was four fingers' breadth in thickness, in order to prevent any person from seeing through it; but for this, as Calmet observes, there was no necessity, as there was no window or place for light in the tabernacle, and consequently the most simple veil would have been sufficient to obstruct the discovery of any thing behind it, which could only be discerned by the light that came in at the door, or by that afforded by the golden candlestick which stood on the outside of this veil.

Their hooks shall be of gold - וויהם vaveyhem, which we translate their hooks, is rendered κεφαλιδες, capitals, by the Septuagint, and capita by the Vulgate. As the word וו vav or vau, plural ווים vavim, occurs only in this book, Exo 26:32, Exo 26:37; Exo 27:10, Exo 27:11, Exo 27:17; Exo 36:36, Exo 36:38; Exo 38:10, Exo 38:11, Exo 38:12, Exo 38:17, Exo 38:19, Exo 38:28; and is used in these places in reference to the same subject, it is very difficult to ascertain its precise meaning. Most commentators and lexicographers think that the ideal meaning of the word is to connect, attach, join to, hook; and that the letter ו vau has its name from its hooklike form, and its use as a particle in the Hebrew language, because it serves to connect the words and members of a sentence, and the sentences of a discourse together, and that therefore hook must be the obvious meaning of the word in all the above texts. Calmet thinks this reason of no weight, because the ו vau of the present Hebrew alphabet is widely dissimilar from the vau of the primitive Hebrew alphabet, as may be seen on the ancient shekels; on these the characters appear as in the word Jehovah, Exo 28:36. This form bears no resemblance to a hook; nor does the Samaritan vau, which appears to have been copied from this ancient character.

Calmet therefore contends,

1. That if Moses does not mean the capitals of the pillars by the ווים eht vavim of the text, he mentions them nowhere; and it would be strange that while he describes the pillars, their sockets, bases, fillets, etc., etc., with so much exactness, as will appear on consulting the preceding places, that he should make no mention of the capitals; or that pillars, every way so correctly formed, should have been destitute of this very necessary ornament.

2. As Moses was commanded to make the hooks, ווים vavim, of the pillars and their fillets of silver, Exo 27:10, Exo 27:11, and the hooks, vavim, of the pillars of the veil of gold, Exo 36:36; and as one thousand seven hundred and seventy-five shekels were employed in making these hooks, vavim, overlaying their chapiters, ראשיהם rasheyhem, their heads, and filleting them, Exo 38:28; it is more reasonable to suppose that all this is spoken of the capitals of the pillars than of any kind of hooks, especially as hooks are mentioned under the word taches or clasps in other places. On the whole it appears much more reasonable to translate the original by capitals than by hooks.

After this verse the Samaritan Pentateuch introduces the ten first verses of Exodus 30, and this appears to be their proper place. Those ten verses are not repeated in the thirtieth chapter in the Samaritan, the chapter beginning with the 11th verse.

A hanging for the door of the tent - This may be called the first veil, as it occupied the door or entrance to the tabernacle; the veil that separated the holy place from the holy of holies is called the second veil, Heb 9:3. These two veils and the inner covering of the tabernacle were all of the same materials, and of the same workmanship. See Exo 27:16.

1. For the meaning and design of the tabernacle see Clarke's note on Exo 25:40 : and while the reader is struck with the curious and costly nature of this building, as described by Moses, let him consider how pure and holy that Church should be of which it was a very expressive type; and what manner of person he should be in all holy conversation and godliness, who professes to be a member of that Church for which, it is written, Christ has given himself, that he might sanctify and cleanse it; that he might present it unto himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. See Eph 5:25-27.

2. In the Jewish tabernacle almost every thing was placed out of the sight of the people. The holy of holies was inaccessible, the testimony was comparatively hidden, as were also the mercy-seat and the Divine glory. Under the Gospel all these things are laid open, the way to the holiest is made manifest, the veil is rent, and we have an entrance to the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; Heb 10:19, Heb 10:20. How abundantly has God brought life and immortality to light by the Gospel! The awful distance is abolished, the ministry of reconciliation is proclaimed, the kingdom of heaven is opened to all believers, and the Lord is in his holy temple. Sinner, weary of thyself and thy transgressions, fainting under the load of thy iniquities, look to Jesus; he died for thee, and will save thee. Believer, stand fast in the liberty wherewith God has made thee free, and be not entangled again in the yoke of bondage.

The curtains were to be embroidered with cherubim, to intimate that the angels of God pitched their tents round about the church, Psa 34:7. As there were cherubim over the mercy - seat, so there were round the tabernacle. There were to be two hangings, five breadths to each, sewed together, and the two hangings coupled together with golden clasps or tacks, so that it might be all one tabernacle, Ex 26:6. Thus the churches of Christ, though they are many, yet are one, being fitly joined together in holy love and by the unity of the Spirit, so growing into one holy temple in the Lord. This tabernacle was very strait and narrow, but at the preaching of the gospel, the church is bid to enlarge the place of her tent, and to stretch forth her curtains, Isa 54:2.

Badger skins - So we translate it, but it should rather seem to have been some strong sort of leather, (but very fine) for we read of the best sort of shoes made of it. Eze 16:10.

Very particular directions are here given about the boards of the tabernacle, which were to bear up the curtains. These had tenons which fell into the mortaises that were made for them in silver bases. The boards were coupled together with gold rings at top and bottom, and kept firm with bars that run through golden staples in every board. Thus every thing in the tabernacle was very splendid, agreeable to that infant state of the church, when such things were proper to possess the minds of the worshippers with a reverence of the divine glory. In allusion to this, the new Jerusalem is said to be of pure gold, Rev 21:18. But the builders of the gospel church said, Silver and gold have we none; and yet the glory of their building far exceeded that of the tabernacle.

The veils are here ordered to be made, one for a partition between the holy place and the most holy, which not only forbad any to enter, but so much as to look into the holiest of all. Under that dispensation divine grace was veiled, but now we behold it with open face. The apostle tells us, this veil, intimated that the ceremonial law could not make the comers thereunto perfect. The way into the holiest was not made manifest while the first tabernacle was standing; life and immortality lay concealed till they were brought to light by the gospel, which was therefore signified by the rending of this veil at the death of Christ. We have now boldness to enter into the holiest in all acts of devotion by the blood of Jesus; yet such as obliges us to a holy reverence, and a humble sense of our distance. Another veil was for the outward door of the tabernacle. Through this the priests went in every day to minister in the holy - place, but not the people, Heb 9:6. This veil was all the defence the tabernacle had against thieves and robbers, which might easily be broken through, for it could be neither locked nor bared, and the abundance of wealth in it, one would think, might be a temptation. But by leaving it thus exposed, The priests and Levites would be so much the more obliged to keep a strict watch upon it: and, God would shew his care of his church on earth, though it be weak and defenceless, and continually exposed. A curtain shall be (if God please to make it so) as strong a defence, as gates of brass and bars of iron.

1 MOreover, thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet : with cherubims of cunning work , shalt thou make them.

Or, Tent, a little house, wherein the Ark, Table, and Candlestick were to be placed.

(i. e.) With materials of these colours, to wit, Wool, as may be gathered from hence, that it is opposed to Linnen. Compare Exod. 25. 4.

Either woven, or rather wrought with needle, wherein is more skill and curiosity.

Marginal references: chap. 36. 8.; Heb [illegible: 1 word] work of [illegible: 1+ letters] [illegible: 1 word] workman or embroiderer.

4 And thou shalt make loops of blue upon the edge of the one curtain, from the selvedge in the coupling : and likewise shalt thou make in the uttermost edge of another curtain, in the coupling of the second.

Which together with the taches were for the joyning the curtains together, as appears from verse 11. which way of conjunction was most convenient for the often taking them down and setting them up.

Or from or in the extremity, or end, or edge. Heb. lip.

(i. e.) In the place where the two curtains are coupled together.

The second curtain is to be made exactly like the first.

6 And thou shalt make fifty taches of gold, and couple the curtains together with the taches : and it shall be one Tabernacle.

Or hooks, or buttons, which were put into the loops to unite and fasten the curtains.

7 And thou shalt make curtains of goats hair to be a covering upon the tabernacle: eleven curtains shalt thou make.

Spun, Exod. 35. 26. and woven into a stuffe, like our camlet.

To be put next above the curtains.

9 And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain in the forefront of the tabernacle.

For the better security of the inward covering.

14 And thou shalt make a covering for the tent of rams skins died red, and a covering above of badgers skins .

To preserve the rest from the injury of the weather.

17 Two tenons shall there be in one board, set in order one against another: thus shalt thou make for all the boards of the tabernacle.

Heb. hands▪ (i. e.) parts of the boards so cut and framed that like hands they may take hold of and be fastned into the sockets, ver. 19.

Marginal references: Heb. hands.

19 And thou shalt make fourty sockets of silver under the twenty boards: two sockets under one board for his two tenons, and two sockets under another board for his two tenons.

Or bases, or pedestals, or seet, upon which the boards stood, and to which they were fastned.

23 And two boards shalt thou make for the corners of the tabernacle in the two sides.

Which were of another fashion than the former, as may be gathered both from the distinct nomination and use of them, and from the laws of building. And whereas the rest were but single boards, these were double for greater strength and conveniency of joyning them together.

24 And they shall be coupled together beneath, and they shall be coupled together above the head of it unto one ring : thus shall it be for them both, they shall be for the two corners.

Heb. as twins, i. e. equal and equally joyned together, and exactly answering one to the other.

Which ring was exactly in the corner, and with the help of the bars kept the corner-boards, and with them the other boards of the Tabernacle close together. But you must note, that here were two rings in each corner, the one in the upper, the other in the lower, parts.

Marginal references: Heb. twinned.

26 And thou shalt make bars of shittim-wood: five for the boards of the one side of the tabernacle.

By bars you may understand either 1. Several rows or orders of bars, one bar beginning at the end of the other, and each containing 4 cubits in length, and all together 20 cubits, which was the length of the Tabernacle: or 2. single bars, which seems truer, 1. because the word signifies bars, not rows of [illegible: 1 word]: And why should we go from the proper signification of the word without cause. 2. if bars be put for rows of bars, there must be 5 rows of bars on a side, there being so many bars said to be on a side. But the abettors of that opinion allow only 4 rows of bars on a side, and it is apparent the middle bar, which is one of the five, is but one single bar, ver. 28. and therefore it may be presumed the rest were so too. 3. the name of the middle bar implyes, that of the other 4 bars two were above it and two below it. Obj. But if they were each single bars, reaching the whole length of the building, why is it said peculiarly of the middle bar, that it should reach from end to end or from extremity to extremity, ver. 28. Ans. This may be peculiarly said of this, either because the other four might want something of the just length of the building, or because the middle bar might stand out beyond the two ends of it, for conveniency of carriage of the building.

27 And five bars for the boards of the other side of the tabernacle; and five bars for the boards of the side of the tabernacle for the two sides westward .

There was but one side westward. Either therefore here is a transposition of the Hebrew words, which is usual, and the words are thus to be placed and rendred, westward looking to both sides, or, west-ward, according to both the other sides, now mentioned, to note that the number and length of bars in the west end should be equal to those on either of the other sides: or here is an Enallage of the number, the dual or plural for the singular, of which there are many examples, and so the words are to be rendred, for the side looking westward.

28 And the middle bar in the midst of the boards , shall reach from end to end.

Not within the thickness of the boards, as the Iews conceive, but in the length of them, as appears, 1. because this bar, as well as the rest, was guilded, ver. 29. which was frivolous if it were never seen. 2. because all the bars had rings made to receive and hold them up, ver. 29.

30 And thou shalt rear up the tabernacle, according to the fashion thereof, which was shewed thee in the mount.

Either by visible representation to his eye, or rather by mental vision or impression of it upon his imagination.

Marginal references: chap. 25. [illegible: 1+ letters] ▪ 40. Act. 7. 44▪ Heb. 8. 5.

31 And thou shalt make a vail of blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made.

Which was thick and strong that none could see through it, called the second vail, Heb. 9. 3. whereby the Holy of Holies, which represented the highest heaven, was divided from the Holy place, where the Church militant, or its representatives met and served God, ver. 33. For the signification of this vail see Luk. 23. 45. Heb. 9. 8, 24. and 10. 19, 20.

Marginal references: 2 Chro. 3. 1. Matth. 27. 5▪

32 And thou shalt hang it upon four pillars of shittim-wood, overlaid with gold: their hooks shall be of gold, upon the four sockets of silver.

Which were fastened to the tops of the pillars, as the vail was fastened to them.

33 And thou shalt hang up the vail under the taches , that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you, between the holy place, and the most holy.

Or, in the place (as the Hebrew tacheth oft signifies) of the taches, to wit, where the two curtains are joyned together by taches, ver. 6.

Marginal references: Heb. 9. [illegible: 1 word] ▪

36 And thou shalt make an hanging for the door of the tent of blue, and purple, and scarlet, and fine twined linen, wrought with needlework.

(i. e.) Of the Holy-place, where it was divided from the court of the people.

Exo 26:1 (cf. Ex 36:8-38). The Dwelling-Place. - This was to be formed of a framework of wood, and of tapestry and curtains. The description commences with the tapestry or tent-cloth (Exo 26:1-14), which made the framework (vv. 15-30) into a dwelling. The inner lining is mentioned first (Exo 26:1-6), because this made the dwelling into a tent (tabernacle). This inner tent-cloth was to consist of ten curtains (יריעת, αὐλαίαι), or, as Luther has more aptly rendered it, Teppiche, pieces of tapestry, i.e., of cloth composed of byssus yarn, hyacinth, purple, and scarlet. משׁזר twisted, signifies yarn composed of various colours twisted together, from which the finer kinds of byssus, for which the Egyptians were so celebrated, were made (vid., Hengstenberg, Egypt, pp. 139ff.). The byssus yarn was of a clear white, and this was woven into mixed cloth by combination with dark blue, and dark and fiery red. It was not to be in simple stripes or checks, however; but the variegated yarn was to be woven (embroidered) into the white byssus, so as to form artistic figures of cherubim (“cherubim, work of the artistic weaver, shalt thou make it”). חשׁב מעשׂה (lit., work or labour of the thinker) is applied to artistic weaving, in which either figures or gold threads (Exo 28:6, Exo 28:8, Exo 28:15) are worked into the cloth, and which is to be distinguished from רקם מעשׂה variegated weaving (Exo 26:36).

Exo 26:2-3

The length of each piece was to be 28 cubits, and the breadth 4 cubits, one measure for all; and five of these pieces were to be “joined together one to another,” i.e., joined or sewed together into a piece of 28 cubits in length and 20 in breadth, and the same with the other five.

Exo 26:4-5

They were also to make 50 hyacinth loops “on the border of the one piece of tapestry, from the end in the join,” i.e., on the extreme edge of the five pieces that were sewed together; and the same “on the border of the last piece in the second joined tapestry.” Thus there were to be fifty loops in each of the two large pieces, and these loops were to be מקבּילת “taking up the loops one the other;” that is to say, they were to be so made that the loops in the two pieces should exactly meet.

Exo 26:6

Fifty golden clasps were also to be made, to fasten the pieces of drapery (the two halves of the tent-cloth) together, “that it might be a dwelling-place.” This necessarily leads to Bähr's conclusion, that the tent-cloth, which consisted of two halves fastened together with the loops and clasps, answering to the two compartments of the dwelling-place (Exo 26:33), enclosed the whole of the interior, not only covering the open framework above, but the side walls also, and therefore that it hung down inside the walls, and that it was not spread out upon the wooden framework so as to form the ceiling, but hung down on the walls on the outside of the wooden beams, so that the gilded beams were left uncovered in the inside. For if this splendid tent-cloth had been intended for the ceiling only, and therefore only 30 cubits had been visible out of the 40 cubits of its breadth, and only 10 out of the 28 of its length-that is to say, if not much more than a third of the whole had been seen and used for the inner lining of the dwelling, - that is to say, if not much more than a third of the whole had been seen and used for the inner lining of the dwelling, - it would not have been called “the dwelling” so constantly as it is (cf. Exo 36:8; Exo 40:18), nor would the goats'-hair covering which was placed above it have been just as constantly called the “tent above the dwelling” (Exo 26:7; Exo 36:14; Exo 40:19). This inner tent-cloth was so spread out, that whilst it was fastened to the upper ends of the beams in a way that is not explained in the text, it formed the ceiling of the whole, and the joining came just above the curtain which divided the dwelling into two compartments. One half therefore, viz., the front half, formed the ceiling of the holy place with its entire breadth of 20 cubits and 10 cubits of its length, and the remaining 18 cubits of its length hung down over the two side walls, 9 cubits down each wall, - the planks that formed the walls being left uncovered, therefore, to the height of 1 cubit from the ground. In a similar manner the other half covered the holy of holies, 10 cubits of both length and breadth forming the ceiling, and the 10 cubits that remained of the entire length covering the end wall; whilst the folds in the corners that arose from the 9 cubits that hung down on either side, were no doubt so adjusted that the walls appeared to be perfectly smooth. (For further remarks, see Exo 39:33.)

Exo 26:7-8

The outer tent-cloth, “for the tent over the dwelling,” was to consist of eleven lengths of goats’ hair, i.e., of cloth made of goats’ hair;The coverings of the tents of the Bedouin Arabs are still made of cloth woven from black goats’ hair, which the women spin and weave (see Lynch's Expedition of the United States to the Jordan and Dead Sea). each piece being thirty cubits long and four broad.

Exo 26:9

Five of these were to be connected (sewed together) by themselves (לבד), and the other six in the same manner; and the sixth piece was to be made double, i.e., folded together, towards the front of the tent, so as to form a kind of gable, as Josephus has also explained the passage (Ant. iii. 6, 4).

Exo 26:10-11

Fifty loops and clasps were to be made to join the two halves together, as in the case of the inner tapestry, only the clasps were to be of brass or copper.

Exo 26:12-13

This tent-cloth was two cubits longer than the inner one, as each piece was 30 cubits long instead of 28; it was also two cubits broader, as it was composed of 11 pieces, the eleventh only reckoning as two cubits, as it was to be laid double. Consequently there was an excess (העדף that which is over) of two cubits each way; and according to Exo 26:12 and Exo 26:13 this was to be disposed of in the following manner: “As for the spreading out of the excess in the tent-cloths, the half of the cloth in excess shall spread out over the back of the dwelling; and the cubit from here and from there in the excess in the length of the tent-cloths (i.e., the cubit over in the length in each of the cloths) shall be spread out on the sides of the dwelling from here and from there to cover it.” Now since, according to this, one half of the two cubits of the sixth piece which was laid double was to hang down the back of the tabernacle, there only remained one cubit for the gable of the front. It follows, therefore, that the joining of the two halves with loops and clasps would come a cubit farther back, than the place where the curtain of the holy of holies divided the dwelling. But in consequence of the cloth being a cubit longer in every direction, it nearly reached the ground on all three sides, the thickness of the wooden framework alone preventing it from reaching it altogether.

Exo 26:14

“The other coverings were placed on the top of this tent: one made of rams’ skins dyed red, “as a covering for the tent,” and another upon the top of this, made of the skins of the sea-cow (תּחשׁים, see at Exo 25:5).

Exo 26:15-16

The wooden framework. - Exo 26:15, Exo 26:16. The boards for the dwelling were to be made “of acacia-wood standing,” i.e., so that they could stand upright; each ten cubits long and one and a half broad. The thickness is not given; and if, on the one hand, we are not to imagine them too thin, as Josephus does, for example, who says they were only four fingers thick (Ant. iii. 6, 3), we have still less reason for following Rashi, Lund, Bähr and others, who suppose them to have been a cubit in thickness, thus making simple boards into colossal blocks, such as could neither have been cut from acacia-trees, nor carried upon desert roads.Kamphausen (Stud. und Krit. 1859, p. 117) appeals to Bähr’s Symbolik 1, p. 261-2, and Knobel, Exod. p. 261, in support of the opinion, that at any rate formerly there were genuine acacias of such size and strength, that beams could have been cut from them a cubit and a half broad and a cubit thick; but we look in vain to either of these writings for such authority as will establish this fact. Expressions like those of Jerome and Hasselquist, viz., grandes arbores and arbos ingens ramosissima, are far too indefinite. It is true that, according to Abdullatif, the Sont is “a very large tree,” but he gives a quotation from Dinuri, in which it is merely spoken of as “a tree of the size of a nut-tree.” See the passages cited in Rosenmόller’s bibl. Althk. iv. 1, p. 278, Not. 7, where we find the following remark of Wesling on Prosper. Alpin. de plantis Aeg.: Caudicem non raro ampliorem deprehendi, quam ut brachio meo circumdari possit. Even the statement of Theophrast (hist. plant. 4, 3), to the effect that rafters are cut from these trees 12 cubits long (δωδεκάπηχυς ἐρέψιμος ὕλη), is no proof that they were beams a cubit and a half broad and a cubit thick. And even if there had been trees of this size in the peninsula of Sinai in Moses’ time, a beam of such dimensions, according to Kamphausen's calculation, which is by no means too high, would have weighed more than twelve cwt. And certainly the Israelites could never have carried beams of this weight with them through the desert; for the waggons needed would have been such as could never be used where there are no beaten roads.

To obtain boards of the required breadth, to or three planks were no doubt joined together according to the size of the trees.

Exo 26:17

Every board was to have two ידות (lit., hands or holders) to hold them upright, pegs therefore; and they were to be “bound to one another” (משׁלּב, from שׁלב in Chald. to connect, hence שׁלבּים in 1Ki 7:28, the corner plates that hold together the four sides of a chest), not “pegged into one another,” but joined together by a fastening dovetailed into the pegs, by which the latter were fastened still more firmly to the boards, and therefore had greater holding power than if each one had been simply sunk into the edge of the board.

Exo 26:18-21

Twenty of these boards were to be prepared for the side of the dwelling that was turned towards the south, and forty sockets (אדנים foundations, Job 38:6) or bases for the pegs, i.e., to put the pegs of the boards into, that the boards might stand upright; and the same number of boards and sockets for the north side. תּימנה, “southward,” is added to נגבּה לפאת in Exo 26:18, to give a clearer definition of negeb, which primarily means the dry, and then the country to the south; an evident proof that at that time negeb was not established as a geographical term for the south, and therefore that it was not written here by a Palestinian, as Knobel supposes, but by Moses in the desert.

The form of the “sockets” is not explained, and even in Exo 38:27, in the summing up of the gifts presented for the work, it is merely stated that a talent of silver (about 93 lb.) was applied to every socket.

Exo 26:22-24

Six boards were to be made for the back of the dwelling westwards (ימּה), and two boards “for the corners or angels of the dwelling at the two outermost (hinder) sides.” למקצּעת (for cornered), from מקצּע, equivalent to מקצוע an angle (Exo 26:24; Eze 46:21-22), from קצע to cut off, lit., a section, something cut off, hence an angle, or corner-piece. These corner boards (Exo 26:24) were to be “doubled (תּאמם) from below, and whole (תּמּים, integri, forming a whole) at its head (or towards its head, cf. אל Exo 36:29) with regard to the one ring, so shall it be to both of them (so shall they both be made); to the two corners shall they be” (i.e., designed for the two hinder corners). The meaning of these words, which are very obscure in some points, can only be the following: the two corner beams at the tack were to consist of two pieces joined together at a right angle, so as to form as double boards one single whole from the bottom to the top. The expressions “from below” and “up to its head” are divided between the two predicates “doubled” (תּאמים) and “whole” (תּמּים), but they belong to both of them. Each of the corner beams was to be double from the bottom to the top, and still to form one whole. There is more difficulty in the words האחת אל־הטּבּעת in Exo 26:24. It is impossible to attach any intelligible meaning to the rendering “to the first ring,” so that even Knobel, who proposed it, has left it unexplained. There is hardly any other way of explaining it, than to take the word אל in the sense of “having regard to a thing,” and to understand the words as meaning, that the corner beams were to form one whole, from the face that each received only one ring, probably at the corner, and not two, viz., one on each side. This one ring was placed half-way up the upright beam in the corner or angle, in such a manner that the central bolt, which stretched along the entire length of the walls (Exo 26:28), might fasten into it from both the side and back.

Exo 26:25-27

Sixteen sockets were to be made for these eight boards, two for each. - Exo 26:26-29. To fasten the boards, that they might not separate from one another, bars of acacia-wood were to be made and covered with gold, five for each of the three sides of the dwelling; and though it is not expressly stated, yet the reference to rings in Exo 26:29 as holders of the bars (לבּריחים בּתּים) is a sufficient indication that they were passed through golden rings fastened into the boards.

Exo 26:28-29

“And the middle bar in the midst of the boards (i.e., at an equal distance from both top and bottom) shall be fastening (מבריח) from one end to the other.” As it thus expressly stated with reference to the middle bar, that it was to fasten, i.e., to reach along the walls from one end to the other, we necessarily conclude, with Rashi and others, that the other four bars on every side were not to reach the whole length of the walls, and may therefore suppose that they were only half as long as the middle one, so that there were only three rows of bars on each wall, the upper and lower being composed of two bars each.

Exo 26:30

“And set up the dwelling according to its right, as was shown thee upon the mountain” (cf. Exo 25:9). Even the setting up and position of the dwelling were not left to human judgment, but were to be carried out כּמשׁפּטו, i.e., according to the direction corresponding to its meaning and purpose. From the description which is given of the separate portions, it is evident that the dwelling was to be set up in the direction of the four quarters of the heavens, the back being towards the west, and the entrance to the east; whilst the whole of the dwelling formed an oblong of thirty cubits long, ten broad, and ten high. The length we obtain from the twenty boards of a cubit and a half in breadth; and the breadth, by adding to the nine cubits covered by the six boards at the back, half a cubit as the inner thickness of each of the corner beams. The thickness of the corner beams is not given, but we may conjecture that on the outside which formed part of the back they were three-quarters of a cubit thick, and that half a cubit is to be taken as the thickness towards the side. In this case, on the supposition that the side beams were a quarter of a cubit thick, the inner space would be exactly ten cubits broad and thirty and a quarter long; but the surplus quarter would be taken up by the thickness of the pillars upon which the inner curtain was hung, so that the room at the back would form a perfect cube, and the one at the front an oblong of exactly twenty cubits in length, ten in breadth, and ten in height.

Exo 26:31-32

To divide the dwelling into two rooms, a curtain was to be made, of the same material, and woven in the same artistic manner as the inner covering of the walls (Exo 26:1). This was called פּרכת, lit., division, separation, from פּרך to divide, or מסך פּרכת (Exo 35:12; Exo 39:34; Exo 40:21) division of the covering, i.e., to hang this “upon four pillars of gilded acacia-wood and their golden hooks, (standing) upon four silver sockets,” under the loops (קרסים) which held the two halves of the inner covering together (Exo 26:6). Thus the curtain divided the dwelling into two compartments, the one occupying ten cubits and the other twenty of its entire length.

Exo 26:33-34 “Thither (where the curtain hands under the loops) within the curtain shalt thou bring the ark of testimony (Exo 25:16-22), and the curtain shall divide unto you between the holy place and the most holy” (הקּדשׁים קדשׁ the holy of holies). The inner compartment was made into the most holy place through the ark of the covenant with the throne of grace upon it.

Exo 26:35

The two other things (already described) were to be placed outside the curtain, viz., in the holy place; the candlestick opposite to the table, the former on the south side of the dwelling, the latter towards the north.

Exo 26:36-37

For the entrance to the tent they were also to make a curtain (מסך, lit., a covering, from סכך to cover) of the same material as the inner curtain, but of work in mixed colours, i.e., not woven with figures upon it, but simply in stripes or checks. רקם מעשׂה does not mean coloured needlework, with figures or flowers embroidered with the needle upon the woven fabric (as I asserted in my Archäologie, in common with the Rabbins, Gesenius, Bähr, and others); for in the only other passage in which רקם occurs, viz., Psa 139:15, it does not mean to embroider, but to weave, and in the Arabic it signifies to make points, stripes, or lines, to work in mixed colours (see Hartmann die Hebräerinn am Putztisch iii. 138ff.). This curtain was to hang on five gilded pillars of acacia-wood with golden hooks, and for these they were to cast sockets of brass. In the account of the execution of this work in Exo 36:38, it is still further stated, that the architect covered the heads (capitals) of the pillars and their girders (חשׁקים, see Exo 27:10) with gold. From this it follows, that the pillars were not entirely gilded, but only the capitals, and that they were fastened together with gilded girders. These girders were either placed upon the hooks that were fastened to the tops of the pillars, or, what I think more probable, formed a kind of architrave above the pillars, in which case the covering as well as the inner curtain merely hung upon the hooks of the columns. But if the pillars were not gilded all over, we must necessarily imagine that curtain as hung upon that side of the pillars which was turned towards the holy place, so that none of the white wood was to be seen inside the holy place; and the gilding of the capitals and architrave merely served to impress upon the forefront of the tabernacle the glory of a house of God.

If we endeavour to understand the reason for building the dwelling in this manner, there can be no doubt that the design of the wooden walls was simply to give stability to the tabernacle. Acacia-wood was chosen, because the acacia was the only tree to be found in the desert of Arabia from which planks and beams could be cut, whilst the lightness an durability of this wood rendered it peculiarly suitable for a portable temple. The wooden framework was covered both within and without with hangings of drapery and other coverings, to give it the character of a tent, which is the term really applied to it in Exo 27:21, and in most instances afterwards. The sanctuary of Jehovah in the midst of His people was to be a tent, because, so long as the people were wandering about and dwelt in tents, the dwelling of their God in the midst of them must be a tent also. The division of the dwelling into two parts corresponded to the design of the tabernacle, where Jehovah desired not to dwell alone by Himself, but to come and meet with His people (Exo 25:22). The most holy place was the true dwelling of Jehovah, where He was enthroned in a cloud, the visible symbol of His presence, above the cherubim, upon the capporeth of the ark of the covenant. The holy place, on the other hand, was the place where His people were to appear before Him, and draw near to Him with their gifts, the fruits of their earthly vocation, and their prayers, and to rejoice before His face in the blessings of His covenant grace. By the establishment of the covenant of Jehovah with the people of Israel, the separation of man from God, of which the fall of the progenitors of our race had been the cause, was to be brought to an end; an institution was to be set up, pointing to the reunion of man and God, to true and full vital communion with Him; and by this the kingdom of God was to be founded on earth in a local and temporal form. This kingdom of God, which was founded in Israel, was to be embodied in the tabernacle, and shadowed forth in its earthly and visible form as confined within the limits of time and space. This meaning was indicated not only in the instructions to set up the dwelling according to the four quarters of the globe and heavens, with the entrance towards sunrise and the holy of holies towards the west, but also in the quadrangular form of the building, the dwelling as a whole assuming the form of an oblong of thirty cubits in length, and ten in breadth and height, whilst the most holy place was a cube of ten cubits in every direction. In the symbolism of antiquity, the square was a symbol of the universe or cosmos; and thus, too, in the symbolism of the Scriptures it is a type of the world as the scene of divine revelation, the sphere of the kingdom of God, for which the world from the very first had been intended by God, and to which, notwithstanding the fall of man, who was created lord of the earth, it was to be once more renewed and glorified. Hence the seal of the kingdom of God was impressed upon the sanctuary of God in Israel through the quadrangular form that was given to its separate rooms. And whilst the direction in which it was set up, towards the four quarters of the heavens, showed that the kingdom of God that was planted in Israel was intended to embrace the entire world, the oblong shape given to the whole building set forth the idea of the present incompleteness of the kingdom, and the cubic form of the most holy place its ideal and ultimate perfection.The significant character of these different quadrangular forms is placed beyond all doubt, when we compare the tabernacle and Solomon’s temple, which was built according to the same proportions, with the prophetic description of the temple and holy city in Ezek. 40-48, and that of the heavenly Jerusalem in Rev 21 and 22. Just as in both the tabernacle and Solomon’s temple the most holy place was in the form of a perfect cube (of 10 and 20 cubits respectively), so John saw the city of God, which came down from God out of heaven, in the form of a perfect cube. “The length, and the breadth, and the height of it were equal,” viz., 12,000 furlongs on every side (Rev 21:16), a symbolical representation of the idea, that the holy of holies in the temple will be seen in its perfected form in the heavenly Jerusalem, and God will dwell in it for ever, along with the just made perfect. This city of God is “the tabernacle of God with men;” it has no longer a temple, but the Lord God of Hosts and the Lamb are the temple of it (Rev 21:22), and those who dwell therein see the face of God and the Lamb (Exo 22:4). The square comes next to the cube, and the regular oblong next to this. The tabernacle was in the form of an oblong: the dwelling was 30 cubits long and 10 broad, and the court 100 cubits long and 50 bread. Solomon’s temple, when regarded as a whole, was in the same form; it was 60 cubits long and 20 cubits broad, apart from the porch and side buildings. In Ezekiel’s vision not only is the sanctuary a square of 500 reeds (Eze 42:15-20; Eze 45:2), but the inner court (Eze 40:23, Eze 40:27, Eze 40:47), the paved space in the outer court (Eze 40:19), and other parts also, are all in the form of squares. The city opposite to the temple was a square of 4500 reeds (Eze 48:16), and the suburbs a square of 250 reeds on every side (Eze 48:17). The idea thus symbolically expressed is, that the temple and city, and in fact the whole of the holy ground, already approximate to the form of the most holy place. Both the city and temple are still distinct from one another, although they both stand upon holy ground in the midst of the land (ch. 47 and 48); and in the temple itself the distinction between the holy place and the most holy is still maintained, although the most holy place is no longer separated by a curtain from the holy place; and in the same manner the distinction is still maintained between the temple-building and the courts, though the latter have acquired much greater importance than in Solomon’s temple, and are very minutely described, whereas they are only very briefly referred to in the case of Solomon’s temple. The sanctuary which Ezekiel saw, however, was only a symbol of the renewed and glorified kingdom of God, not of the perfected kingdom. This was first shown to the holy seer in Patmos, in the vision of the heavenly Jerusalem, as it appeared in a perfect cubical form.

Yet even in its temporal form, it was perfect of its kind, and therefore the component parts of the quadrangular building were regulated by the number ten, the stamp of completeness.

The splendour of the building, as the earthly reflection of the glory of the kingdom of God, was also in harmony with this explanation of its meaning. In the dwelling itself everything was either overlaid with gold or made of pure gold, with the exception of the foundations or sockets of the boards and inner pillars, for which silver was used. In the gold, with its glorious, yea, godlike splendour (Job 37:22), the glory of the dwelling-place of God was reflected; whilst the silver, as the symbol of moral purity, shadowed forth the holiness of the foundation of the house or kingdom of God. The four colours, and the figures upon the drapery and curtains of the temple, were equally significant. Whilst the four colours, like the same number of coverings, showed their general purpose as connected with the building of the kingdom of God, the brilliant white of the byssus stands prominently out among the rest of the colours as the ground of the woven fabrics, and the colour which is invariably mentioned first. The splendid white byssus represented the holiness of the building; the hyacinth, a dark blue approaching black rather than bright blue, but the true colour of the sky in southern countries, its heavenly origin and character; the purple, a dark rich red, its royal glory; whilst the crimson, a light brilliant red, the colour of blood and vigorous life, set forth the strength of imperishable life in the abode and kingdom of the holy and glorious God-King. Lastly, through the figures of cherubim woven into these fabrics the dwelling became a symbolical representation of the kingdom of glory, in which the heavenly spirits surround the throne of God, the heavenly Jerusalem with its myriads of angels, the city of the living God, to which the people of God will come when their heavenly calling is fulfilled (Heb 12:22-23).

The Tabernacle and Its Furniture. (b. c. 1491.)

1 Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work shalt thou make them. 2 The length of one curtain shall be eight and twenty cubits, and the breadth of one curtain four cubits: and every one of the curtains shall have one measure. 3 The five curtains shall be coupled together one to another; and other five curtains shall be coupled one to another. 4 And thou shalt make loops of blue upon the edge of the one curtain from the selvedge in the coupling; and likewise shalt thou make in the uttermost edge of another curtain, in the coupling of the second. 5 Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the edge of the curtain that is in the coupling of the second; that the loops may take hold one of another. 6 And thou shalt make fifty taches of gold, and couple the curtains together with the taches: and it shall be one tabernacle.

I. The house must be a tabernacle or tent, such as soldiers now use in the camp, which was both a mean dwelling and a movable one; and yet the ark of God had not better, till Solomon built the temple 480 years after this, 1 Kings vi. 1. God manifested his presence among them thus in a tabernacle, 1. In compliance with their present condition in the wilderness, that they might have him with them wherever they went. Note, God suits the tokens of his favour, and the gifts of his grace, to his people's wants and necessities, according as they are, accommodating his mercy to their state, prosperous or adverse, settled or unsettled. When thou passest through the waters, I will be with thee, Isa. xliii. 2. 2. That it might represent the state of God's church in this world, it is a tabernacle-state, Ps. xv. 1. We have here no continuing city; being strangers in this world, and travellers towards a better, we shall never be fixed till we come to heaven. Church-privileges are movable goods, from one place to another; the gospel is not tied to any place; the candlestick is in a tent, and may easily be taken away, Rev. ii. 5. If we make much of the tabernacle, and improve the privilege of it, wherever we go it will accompany us; but, if we neglect and disgrace it, wherever we stay it will forsake us. What hath my beloved to do in my house? Jer. xi. 15.

II. The curtains of the tabernacle must correspond to a divine pattern. 1. They were to be very rich, the best of the kind, fine twined linen; and colours very pleasing, blue, and purple, and scarlet. 2. They were to be embroidered with cherubim (v. 1), to intimate that the angels of God pitch their tents round about the church, Ps. xxxiv. 7. As there were cherubim over the mercy-seat, so there were round the tabernacle; for we find the angels compassing, not only the throne, but the elders; see Rev. v. 11. 3. There were to be two hangings, five breadths in each, sewed together, and the two hangings coupled together with golden clasps, or tacks, so that it might be all one tabernacle, v. 6. Thus the churches of Christ and the saints, though they are many, are yet one, being fitly joined together in holy love, and by the unity of the Spirit, so growing into one holy temple in the Lord, Eph. ii. 21, 22; iv. 16. This tabernacle was very strait and narrow; but, at the preaching of the gospel, the church is bidden to enlarge the place of her tent, and to stretch forth her curtains, Isa. liv. 2.

7 And thou shalt make curtains of goats' hair to be a covering upon the tabernacle: eleven curtains shalt thou make. 8 The length of one curtain shall be thirty cubits, and the breadth of one curtain four cubits: and the eleven curtains shall be all of one measure. 9 And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain in the forefront of the tabernacle. 10 And thou shalt make fifty loops on the edge of the one curtain that is outmost in the coupling, and fifty loops in the edge of the curtain which coupleth the second. 11 And thou shalt make fifty taches of brass, and put the taches into the loops, and couple the tent together, that it may be one. 12 And the remnant that remaineth of the curtains of the tent, the half curtain that remaineth, shall hang over the backside of the tabernacle. 13 And a cubit on the one side, and a cubit on the other side of that which remaineth in the length of the curtains of the tent, it shall hang over the sides of the tabernacle on this side and on that side, to cover it. 14 And thou shalt make a covering for the tent of rams' skins dyed red, and a covering above of badgers' skins.

Moses is here ordered to make a double covering for the tabernacle, that it might not rain in, and that the beauty of those fine curtains might not be damaged. 1. There was to be a covering of hair camlet curtains, which were somewhat larger every way than the inner curtains, because they were to enclose them, and probably were stretched out at some little distance from them, v. 7, &c. These were coupled together with brass clasps. The stuff being less valuable, the tacks were so; but the brass tacks would answer the intention as effectually as the golden ones. The bonds of unity may be as strong between curtains of goats' hair as between those of purple and scarlet. 2. Over this there was to be another covering, and that a double one (v. 14), one of rams' skins dyed red, probably dressed with the wool on; another of badgers' skins, so we translate it, but it should rather seem to have been some strong sort of leather (but very fine), for we read of the best sort of shoes being made of it, Ezek. xvi. 10. Now observe here, (1.) That the outside of the tabernacle was coarse and rough, the beauty of it was in the inner curtains. Those in whom God dwells must labour to be better than they seem to be. Hypocrites put the best side outwards, like whited sepulchres; but the king's daughter is all glorious within (Ps. xlv. 13); in the eye of the world black as the tents of Kedar, but, in the eye of God, comely as the curtains of Solomon, Cant. i. 5. Let our adorning be that of the hidden man of the heart, which God values, 1 Pet. iii. 4. (2.) That where God places his glory he will create a defence upon it; even upon the habitations of the righteous there shall be a covert, Isa. vi. 5, 6. The protection of Providence shall always be upon the beauty of holiness. God's tent will be a pavilion, Ps. xxvii. 5.

15 And thou shalt make boards for the tabernacle of shittim wood standing up. 16 Ten cubits shall be the length of a board, and a cubit and a half shall be the breadth of one board. 17 Two tenons shall there be in one board, set in order one against another: thus shalt thou make for all the boards of the tabernacle. 18 And thou shalt make the boards for the tabernacle, twenty boards on the south side southward. 19 And thou shalt make forty sockets of silver under the twenty boards; two sockets under one board for his two tenons, and two sockets under another board for his two tenons. 20 And for the second side of the tabernacle on the north side there shall be twenty boards: 21 And their forty sockets of silver; two sockets under one board, and two sockets under another board. 22 And for the sides of the tabernacle westward thou shalt make six boards. 23 And two boards shalt thou make for the corners of the tabernacle in the two sides. 24 And they shall be coupled together beneath, and they shall be coupled together above the head of it unto one ring: thus shall it be for them both; they shall be for the two corners. 25 And they shall be eight boards, and their sockets of silver, sixteen sockets; two sockets under one board, and two sockets under another board. 26 And thou shalt make bars of shittim wood; five for the boards of the one side of the tabernacle, 27 And five bars for the boards of the other side of the tabernacle, and five bars for the boards of the side of the tabernacle, for the two sides westward. 28 And the middle bar in the midst of the boards shall reach from end to end. 29 And thou shalt overlay the boards with gold, and make their rings of gold for places for the bars: and thou shalt overlay the bars with gold. 30 And thou shalt rear up the tabernacle according to the fashion thereof which was showed thee in the mount.

Very particular directions are here given about the boards of the tabernacle, which were to bear up the curtains, as the stakes of a tent which had need to be strong, Isa. liv. 2. These boards had tenons which fell into the mortises that were made for them in silver bases. God took care to have every thing strong, as well as fine, in his tabernacle. Curtains without boards would have been shaken by every wind; but it is a good thing to have the heart established with grace, which is as the boards to support the curtains of profession, which otherwise will not hold out long. The boards were coupled together with gold rings at top and bottom (v. 24), and kept firm with bars that ran through golden staples in every board (v. 26), and the boards and bars were all richly gilded, v. 29. Thus every thing in the tabernacle was very splendid, agreeable to that infant state of the church, when such things were proper enough to please children, to possess the minds of the worshippers with a reverence of the divine glory, and to affect them with the greatness of that prince who said, Here will I dwell; in allusion to this the new Jerusalem is said to be of pure gold, Rev. xxi. 18. But the builders of the gospel church said, Silver and gold have we none; and yet the glory of their building far exceeded that of the tabernacle, 2 Cor. iii. 10, 11. How much better is wisdom than gold! No orders are given here about the floor of the tabernacle; probably that also was boarded; for we cannot think that within all these fine curtains they trod upon the cold or wet ground; if it was so left, it may remind us of ch. xx. 24, An altar of earth shalt thou make unto me.

31 And thou shalt make a vail of blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made: 32 And thou shalt hang it upon four pillars of shittim wood overlaid with gold: their hooks shall be of gold, upon the four sockets of silver. 33 And thou shalt hang up the vail under the taches, that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy. 34 And thou shalt put the mercy seat upon the ark of the testimony in the most holy place. 35 And thou shalt set the table without the vail, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side. 36 And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework. 37 And thou shalt make for the hanging five pillars of shittim wood, and overlay them with gold, and their hooks shall be of gold: and thou shalt cast five sockets of brass for them.

Two veils are here ordered to be made, 1. One for a partition between the holy place and the most holy, which not only forbade any to enter, but forbade them so much as to look into the holiest of all, v. 31, 33. Under that dispensation, divine grace was veiled, but now we behold it with open face, 2 Cor. iii. 18. The apostle tells us (Heb. ix. 8, 9) what was the meaning of this veil; it intimated that the ceremonial law could not make the comers thereunto perfect, nor would the observance of it bring men to heaven; the way into the holiest of all was not made manifest while the first tabernacle was standing; life and immortality lay concealed till they were brought to light by the gospel, which was therefore signified by the rending of this veil at the death of Christ, Matt. xxvii. 51. We have not boldness to enter into the holiest, in all acts of devotion, by the blood of Jesus, yet such as obliges us to a holy reverence and a humble sense of our distance. 2. Another veil was for the outer door of the tabernacle, v. 36, 37. Through this first veil the priests went in every day to minister in the holy place, but not the people, Heb. ix. 6. This veil, which was all the defence the tabernacle had against thieves and robbers, might easily be broken through, for it could be neither locked nor barred, and the abundance of wealth in the tabernacle, one would think, might be a temptation; but by leaving it thus exposed, (1.) The priests and Levites would be so much the more obliged to keep a strict watch upon it, and, (2.) God would show his care of his church on earth, though it is weak and defenceless, and continually exposed. A curtain shall be (if God please to make it so) as strong a defence to his house as gates of brass and bars of iron.

CHAP. XXVI.

AND thou shalt make the Tabernacle with ten curtaines of fine linnen twined, and blew, and purple, and scarlet: with Cherubims, the worke of a cunning workeman, shalt thou make them. The length of one curtaine shall be eight and twenty cubits, and the bredth foure cubits, of one curtaine: one measure shall be for all the curtaines. Five curtaines shall be coupled together, one to another, and five curtaines coupled together one to another. And thou shalt make loopes of blew upon the edge of the one curtaine, from the selvedge in the coupling; & so shalt thou make in the uttermost edge of the curtaine, in the second coupling. Fiftie loopes shalt thou make in the one curtaine, and fiftie loopes shalt thou make in the selvedge of the curtaine, which is in the second coupling, the loopes being one right over against another. And thou shalt make fiftie taches of gold, and shalt couple together the curtaines, one unto another, with the taches; and it shall bee one Tabernacle. And thou shalt make curtaines of go[illegible: 1 span] [illegible: 1 word], for a Tent over the Tabernacle: eleven curtaines shalt thou make them. The length of one curtaine shall be thirtie cu [illegible: 1 letter]its, and the bredth foure cubits, of one curtaine: one measure shall be for the eleven curtaines. And thou shalt couple together five curtaines by themselves, and sixe curtaines by themselves, and shalt double the sixt curtaine in the forefront of the Tent. And thou shalt make fiftie loopes on the edge of the one curtaine, the outmost in the coupling, and fiftie loopes on the edge of the curtaine of the second coupling. And thou shalt make fiftie taches of brasse, & shalt put the taches into the loops, and shalt couple together the Tent, and it shall be one. And the overplus that remaineth of the curtaines of the Tent, the halfe curtaine that remaineth shall hang over, on the backe sides of the Tabernacle. And a cubit on this side, and a cubit on that side, in the remainder in the length of the curtaines of the tent, it shall bee hanging over on the sides of the Tabernacle, on this side and on that side, to cover it. And thou shalt make a covering for the tent, of Rams skins died red, and a covering of Tachash skins above. And thou shalt make boards for the Tabernacle, of Shittim wood, standing up. Ten cubits shall be the length of a board, and a cubit and halfe a cubit the bredth of one board. Two tenons for one board, set in order one against another: so shalt thou make for all the boards of the Tabernacle. And thou shalt make the boards for the Tabernacle, twenty boards for the South [illegible: 2 letters]de Southward▪ And fo[illegible: 2 letters]ie sockets of silver shalt thou make under the twenty boards; two [illegible: 1 span] unde[illegible: 1 letter] one board for his two tenons, and two sockets under another [illegible: 1 word] for his [illegible: 1 span]. And for the second side of the [illegible: 1 span], on the North side, twenty [illegible: 1 span]. And the[illegible: 1 letter] fortie socke[illegible: 1 letter]s of silver [illegible: 1 span] [illegible: 1 span] one [illegible: 2 letters]ard, and two soc [illegible: 1 span] another board. And for the sides of the [illegible: 2 words] thou shalt [illegible: 1 letter]ake [illegible: 1 span] ▪ And two boards shalt thou make for th[illegible: 1 span] of the [illegible: 1 word], in the two sides▪ And they shall be equally joyned be [illegible: 1 span] [illegible: 1 span] shall bee perfectly [illegible: 1 span] the he[illegible: 1 letter]d of it▪ unto one ring: so [illegible: 1 span] before them [illegible: 1 letter]oth▪ they shall bee for [illegible: 1 span]. And they sh[illegible: 1 letter]ll bee eight [illegible: 1 span] and th[illegible: 3 letters] [illegible: 1 span] of silver sixteene [illegible: 1 span] two so[illegible: 3 letters] [illegible: 1 span] board, and [illegible: 1 span] under another board▪ And thou shalt make barres of Shittim wood: five for the boards of the one side of the Tabernacle. And five barres for the boards of the second side of the Tabernacle: and five barres for the boards of the side of the Tabernacle, for the two sides Seaward. And the mid[illegible: 1 span] barre in the mids of the boards, reaching from end to end. And thou shalt overlay the boards with gold, and their rings thou shalt make of gold, places for the barres: and thou shalt overlay the barres with gold. And thou shalt reare up the Tabernacle according to the right fashion therof, which thou wast shewed in the mount. And thou shalt make a veile of blew, and purple, and scarlet, and fine linnen twined; the worke of a cunning workeman: he shall make it with Cherubims. And thou shalt hang it upon foure pillars of Shittim, overlaid with gold, their hookes shall be of gold; upon the foure sockets of silver. And thou shalt hang the veise under the taches, and shalt bring in thither within the veile, the Arke of the Testimonie; and the veile shall divide unto you, betweene the Holy place, and the Holy of holies. And thou shalt put the Covering-mercie-seat, upon the Arke of the Testimony, in the Holy of holies. And thou shalt set the Table without the veile; and the Candlesticke over against the table, on the side of the Tabernacle, toward the South; and the table thou shalt put on the North side. And thou shalt make an hanging-veile for the doore of the Tent, of blew and purple, and scarlet, and fine linnen twined; the worke of the Embroiderer. And thou shalt make for the hanging-veile five pillars of Shittim, and overlay them with gold, their hookes gold, and thou shalt cast for them, five sockets of brasse.

Annotations. [illegible: 1 word]] or Habitacle, which was for the foresaid▪ Arke, Table with shew-bread, and C[illegible: 2 letters]dl[illegible: 1 letter]sticke to be placed in a figure of the Church, wherein God dwelleth graciously with his people, and inligh[illegible: 1 span] them with his Law, and the seven spirits which are before his throne. See the anno [illegible: 2 letters]tions on the former Chapter▪ twined] or twisted▪ after it was spunne▪ and this was for more strength▪ [illegible: 1 word]. 4. 12. In the Hebrew canons it is said, Wheresoever fine linn[illegible: 1 letter]n twisted is spoken of in the [illegible: 1 word], it must be six[illegible: 1 letter] double thred. Maimony, treat of the [illegible: 1 span] of the Sanctuary, chap. 8. Sect. 14. scarlet] or double dy[illegible: 1 letter]d scarlet. These colours represented the blood of Christ, and the white [illegible: 1 span] bysse,) his justice. and so the vatietie of [illegible: 1 span]erewith he and his Church is made glorious[illegible: 1 span]he notes on Exod. [illegible: 1 letter]5. 4. Cheru [illegible: 1 span]] that is, as the Chaldee explaineth it, figures of [illegible: 1 span] ▪ signifying heavenly affections in Christ a[illegible: 1 span] his Church, and the Angels ministers [illegible: 1 word] and about them: See Exod. 25. 18. cun [illegible: 1 span]] or exquisite craftsman; that skilfully deviseth, and curiously worketh in any Arte, Exod. 35. [illegible: 1 word]. 33. 2 Chro. 26. 15. The Chaldee translateth it Craftsman; the Greeke, Weaver: of which there is also mention in this worke of the Tabernacle, Exod. 35. 35. and 39. 22. The Hebrew Doctors put a difference betweene this cunning worke[illegible: 1 letter]a[illegible: 1 letter], and the embroiderer, in verse 36. Wheresoever it is said in the Law, THE WORKE OF THE EMBROIDERER, that is, when the figures which are made in the weaving, are seene but on the one side; but THE WORKE OF THE CVNNING WORKEMAN, is, when the figures are seene on both sides, before and after. Maimony, in [illegible: 1 word]. of the Implements of the Sanctuarie, chap. 8. Sect. 15. The veile of the most holy place being of this cunning workemanship, verse 31. sheweth that both sides were wrought alike. Vers. 2▪ cubits] Hebr. by cubit, that is, measuring by the Cubit, which is sixe hand-breadths, or a foot and a halfe. of one] which may bee understood of every one, as in 2 Chron. 9. 16. one shield, it for every shield. Or, as the Greeke here translateth, the curtai[illegible: 3 letters] shall be one▪ Vers. 3. one to anoth[illegible: 2 letters]] Hebr. woman to her sister, which He[illegible: 2 letters]aisme, the Chaldee also translateth one [illegible: 1 word] another; and the Greeke giveth the like sense, and Moses himselfe so explaineth it in Exod. 36. 10. 12. where he saith one [illegible: 1 word]. So after in verse 5. and 17. This signified the union of persons and of g[illegible: 3 letters]es in the Church, by the Spirit, Ephes. 4. 3. 4. 5. 6. 1 Cor. 12. 4. 5. 6. 12. 13. for, in Christ all the building [illegible: 1 word] coupled together, groweth unto an holy Temple in the Lord, Ephes. 2. 21. 22. and 4. 16. Ver[illegible: 1 letter]. 4. [illegible: 1 letter]dge] Hebr. lip. So in vers. 10. the one] or, the first curtaine. so in verse 5. So one is used for the first, G[illegible: 1 span]. 1. 5. second coupling] or, coupling of the [illegible: 1 span] so in verse 5. Vers. 5. being one▪ right ove[illegible: 1 letter] against another] or, [illegible: 1 letter]eceiving one to another, & so holding by the taches, one curtaine to another. But both the Greeke and Chaldee version favoureth the first exposition. Vers. 6. one Tabernacle] or the Habitacle shall bee [illegible: 1 span] is said for the Tent, verse [illegible: 1 word]. How [illegible: 4 letters], because of the distinction by the veise, there were after a sort two Tabernacles, and so the Apos[illegible: 2 letters]e speaketh of the first, called the Holy, and after the second [illegible: 1 word], [illegible: 1 word] Tabernacle called the Holy of holies, [illegible: 1 span] ▪ As the golden taches, clasped in the blew▪ (o[illegible: 1 letter] heaven-coloured) loopes, made the ten [illegible: 1 span] one Tent: so by faith and love in Christ, the Saints are fastened, & builded together for an habitation of God through the Spirit, Eph. 2. 22. where [illegible: 1 span] the [illegible: 1 word] mentioneth the unitie of the Spirit, [illegible: 1 span] peace; the [illegible: 1 letter]nit[illegible: 1 letter]e of the faith, and our [illegible: 1 span] together in love, Ephes: 4. 3. 13. Co[illegible: 2 letters]s. 2▪ 2. [illegible: 1 word] this is to be for all affaires, both of peace and of warre, Iudges 20. 11. Vers. 7. a Tent] that is, a Covering, spred over, so the Greek translateth it a Covering; the Chaldee, an overspreading. See Exod. 40. 6. eleven] wheras the embroidered curtaines were but ten, verse [illegible: 1 word]. So these were thirty cubits long, verse 8▪ those but 28. cubits, verse 2. Thus the Covering was larger in length and bredth, then the thing covered. The like may be thought by proportion of the two upper Coverings of skins, in verse 14. that they also were larger, the[illegible: 1 letter] this Tent of haire; though for brevity, their sise is not expressed. And that this Goats haire was woven into cloath, appeareth in that it was spunne by women, as the other stuffe, Exod. 35. 26. Verse 14. Tachash skinnes] in Greeke Violet colour skinnes, of them see Exod. 25. 5. These three sorts of Coverings served for the safetie of the Tent, and things in the same, from the injurie of the weather: also by these covers and veils, the people were kept from beholding the holy things: as at the removing of the Tent likewise, Num. 4. 5. 15. So they signified the safetie of Gods Church, covered and hid from the injuries of the world, Esa. 4. 6. and 25. 4. Psal. 27. 5. that the S[illegible: 2 letters]ne shall not light on them, nor any heat, Rev. 7. 16▪ and the state of the Church then, which had the mysteries of Christ under shadowes and coverings, now taken away▪ Heb. 10. 1. Therefore the Tabernacle of the Gospell is described without any such veiles or covers, in the open heaven, where the most holy things, even the A[illegible: 2 letters]e of Gods Covenant is to bee seene, Rev. 4 1. 6. and 11. 19. and 21. 2. 3. &c. Vers. 15. boards] these were to beare up the embroidered curtain[illegible: 2 letters] ▪ the Greeke calleth them styles or pillars: and to these, with the silver sockets wheron they stood, (verse 19.) the Apostle alludeth, when he calle[illegible: 1 letter]ly Gods House and Church, the pillar and stay of the Truth, 1 Tim. 3. 15. Vers. 17. tenons] called in Hebrew hands, for that they held fast in the mortai[illegible: 2 letters]es of the sockets. set in order] or, set ladder wise, that is, equally distant one from another, as the sta[illegible: 1 letter]es of a ladder. Vers. 19. sockets] or bases, as the Greeke translateth them, the [illegible: 1 span] grounds that sustained the boards, having hollow mortail[illegible: 2 letters] for the tenons of the boards to be fastened in. Every one of these sockets, was of a talent of silv[illegible: 2 letters], [illegible: 1 span] an [illegible: 3 letters] dred and twenty pound weight, [illegible: 1 span] ▪ Vers. 20. twenty boards] and every be and being a [illegible: 2 letters]bi[illegible: 1 letter] and an halfe broad, verse [illegible: 1 letter]6▪ [illegible: 1 span] of the whole Tabernacle appeareth to be [illegible: 1 letter]0. cubi[illegible: 1 letter]s, [illegible: 1 word] 45. foot. Vers. 22. S[illegible: 1 span]d] that is, [illegible: 1 word] ▪ so vers. 27. See the notes on Gen. [illegible: 1 word]. 8. Vers. 24. equally joyned] or j[illegible: 1 span] that is, joyned alike to the boards that are [illegible: 1 word] the side, and on the end of the Tabernacle, so fastening them both together. The Hebrew signifieth twinning or twins▪ [illegible: 1 span] in this sonse▪ but here, and againe [illegible: 1 span] The Chaldee [illegible: 1 span] reth it, disposed (or, [illegible: 1 word] ▪) the Greeke, th[illegible: 2 letters] shall be of equa[illegible: 4 letters]e. [illegible: 1 word]] [illegible: 1 word] ▪ together. [illegible: 1 word] perfectly joyned] or equally joyned. The Hebrew▪ though it differeth in forme, yet is thought to be of like signifie at [illegible: 1 span] with the former, and so the Chaldee [illegible: 1 word] it as before, and the Greeke varieth but [illegible: 1 word] ▪ [illegible: 1 word], they shall be [exisou] of equalitie beneath▪ and likewise they shall be [isoi] equall at the heads, &c. so in Exod▪ 36. 19. Vers. 26. [illegible: 1 letter]arres] or, [illegible: 1 letter]af[illegible: 1 letter]ers, which were for [illegible: 2 words] [illegible: 1 letter]n the boards together. Vers. 28. in the mids] This [illegible: 1 letter]ids, seemeth to bee [illegible: 1 word] of the length of the boards, not of the thicknesse, as if this barre went through the boards, (which so must needs bee of an extraordinary thicknesse and weight,) but through rings put in the mids of the boards, as the other barres went through rings put in the ends. reaching] or, shooting through▪ of this word, the barre afore-said, hath the name in Hebrew, which signifieth [illegible: 2 letters]eeing, or speedy passing through. Vers. 29. places] Hebr. houses, as Exod. 25. 27. The Greeke explaineth it thus, into which thou shalt bring the barres. Vers. 30. right fashion] or, just constitution: Hebr. judgement, which the Greeke translateth fashion (or shape) and Stephen calleth it a type, Acts 7. 44. so it is the same in effect, with Exod. 25. 40. Vers. 31. of a cunning workeman] that is, wrought (or woven) both sides alike: see the notes on verse 1. he] that is, the workeman: the Greeke saith as before, thou shalt make. Cherubi[illegible: 1 letter]s] that is, as the Chaldee [illegible: 2 letters]presseth, figures of Cherub[illegible: 1 span], wrought in the veile. Vers. 32. hang] Hebrew, give[illegible: 1 letter] ▪ so verse 33. Shittim] or [illegible: 1 letter]edar, wood that will not rot, Exod[illegible: 2 letters] 25. 5. Vers. 33. of the testimony] that is, of the Tables where on the Law was written, for a testimonie to Israel, See Exod. 2[illegible: 1 letter]. 16. divide] or separate. This was the speciall use of this veile, to de[illegible: 1 letter]arre men from entring (yea or seeing) into the most holy place, or the Arke, Exod. 40. 3. whereby. (as Paul saith) the Holy Ghost signified this▪ that the way into the Holies was not yet manifested, while as the first Ta [illegible: 1 span] had st[illegible: 1 span]g, Heb. 9. 8. that is, the way [illegible: 1 word] heaven (which the most holy place shadowed,) was not by those legall services; but should be [illegible: 1 word] [illegible: 2 letters]to [illegible: 1 span]n by Christ, first entring there [illegible: 1 word] his [illegible: 1 word] ▪ Heb. 9. 24▪ and 10. 19. Therefore [illegible: 1 word] this [illegible: 1 word] ▪ signified the flesh of Christ, (under [illegible: 1 span] was veiled▪) and through [illegible: 1 span] death) hee entred himselfe, [illegible: 1 span] also for us, to enter into heaven, Heb. 9. 19. 20. To [illegible: 1 word] this▪ the veile of the Temple (at the death of Christ) was rent in [illegible: 1 word], [illegible: 1 span] ▪ Matt[illegible: 1 letter] ▪ [illegible: 1 letter]7. 51. So the curious embroiderie, and glorious Cherubims of this [illegible: 1 span] manifold graces of▪ the Spirit, [illegible: 1 span] had in his [illegible: 1 span] al [illegible: 1 span] of his Word and Spi [illegible: 1 span] ▪ which are in [illegible: 1 span] understood▪ [illegible: 1 span] of Holinesses▪ that [illegible: 1 span] most holy place▪ [illegible: 2 words] name Christ him [illegible: 1 span] c[illegible: 3 letters]ed, [illegible: 1 word] ▪ 9▪ [illegible: 1 letter]4▪ but [illegible: 1 word] it figured Heaven, into which Christ is entred in flesh, we also now are by hope, and shall also in our flesh, at his appearing, Heb. 6. 19. 20. and 9. 11. 12. 24. and 10. 19. Ioh. 14. 2. 3. It was also a type of the Churches estate under the Gospell, wherein without veiles we enjoy the mysteries of Christ, Revel. 4. and 11. 19. This place in Solomons Temple, was called Debir, that is, the Oracle, (because from thence Gods oracles were heard, Num. 7. 89.) 1 King. 6. 19. where the Chaldee translateth it, the house of propitiations. Vers. 35. without] signifying that the twelve Tribes of Israel, (represented by the Cakes upon that Table, were yet without the open enjoying of the mysteries of the Gospell, Heb. 9. 8. 9. 10. and 10. 19. and 11. 39. 40. and in respect of heaven it selfe, we all in this life, are yet without, and enter in onely by the anker of hope, Heb. 6. 18. 19. 20. 1 Pet. 1. 4. 5. 2 Cor. 5. 1. 2. 3. &c. the south▪ which is the right hand, both in respect of the world, Psal. 89. 13. and of this Tabernacle, where God from the most holy place betweene the Cherubims, beheld his people worshipping with their faces towards the West, the type of them on the table, being on the Northside, and the Candlesticke of his law burning with the seven lamps of his Spirit on the South side. So the Word, is above the Church. Vers. 36. an hanging veile] or covering, as the word more properly signifieth. This was another veile, which hung as a doore at the entry of the Tabernacle, through which the priests of the Law went every day to minister in the holy place; but the people might not, Heb. 9. [illegible: 1 letter]2. 6. Shewing also the restraint of the Iewish Chruch, from such blessings as God hath opened unto us in Christ, Heb. 9. 9. 10. &c. and 10. [illegible: 1 letter]9. 20. embroiderer] or, weaver with tinsell worke, who worketh curiously, and with many colours; figuring the variety of graces which God deeketh his Church with, Ezek. 16. 10. Psal. 45. [illegible: 1 letter]5. But the workmanship of this veile, was infe[illegible: 2 letters]ou[illegible: 1 letter] to the former, which had Cherubi[illegible: 2 letters]s. See the notes on verse 1. Vers. 37. [illegible: 1 letter]verlay them] for this in Exod. 36. 38. is said, he overlaid their heads (or chapiters.) brasse] inferiour to the former, which were of silver, verse 32. The [illegible: 1 word] things were unto God, the [illegible: 1 letter]ore precious they were, both for stuffe and wo[illegible: 1 span]ship.