Exodus 40 commentary

When a new year begins, we should seek to serve God better than the year before. In half a year the tabernacle was completed. When the hearts of numbers are earnest in a good cause, much may be done in a short time; and when the commandments of God are continually attended to, as the rule of working, all will be done well. The high-priesthood was in the family of Aaron till Christ came, and in Him, the substance of all these shadows, it continues for ever.

When the tabernacle and the furniture of it were prepared, they did not put off rearing it till they came to Canaan; but, in obedience to the will of God, they set it up in the midst of their camp. Those who are unsettled in the world, must not think that this will excuse want of religion; as if it were enough to begin to serve God when they begin to be settled in the world. No; a tabernacle for God is very needful, even in a wilderness, especially as we may be in another world before we come to fix in this. And we may justly fear lest we should deceive ourselves with a form of godliness. The thought that so few entered Canaan, should warn young persons especially, not to put off the care of their souls.

The cloud covered the tabernacle even in the clearest day; it was not a cloud which the sun scatters. This cloud was a token of God's presence to be seen day and night, by all Israel, that they might never again question, Is the Lord among us, or is he not? It guided the camp of Israel through the wilderness. While the cloud rested on the tabernacle, they rested; when it removed, they followed it. The glory of the Lord filled the tabernacle. In light and fire the Shechinah made itself visible: God is Light; our God is a consuming Fire. Yet so dazzling was the light, and so dreadful the fire, that Moses was not able to enter into the tent of the congregation, till the splendour was abated. But what Moses could not do, our Lord Jesus has done, whom God caused to draw near; and who has invited us to come boldly, even to the mercy-seat. Being taught by the Holy Spirit to follow the example of Christ, as well as to depend upon him, to attend his ordinances, and obey his precepts, we shall be kept from losing our way, and be led in the midst of the paths of judgment, till we come to heaven, the habitation of his holiness. BLESSED BE GOD FOR JESUS CHRIST!

Exodus 40:2. On the first day of the first month I cannot at all approve of the opinion of those commentators who think that the tabernacle was only now set up. That it was already complete in all its parts before Moses went the second time into the Mount, we infer from the fact that the ark was then prepared in which the tables were deposited, as we shall see from the context. Besides, it has elsewhere See ante. been shewn by sound arguments, as I think, that it was pitched without the camp in token of divorce, from the time that the people had made the calf. What, then, is the meaning of the setting-up which is now spoken of? I reply, that it is said to have been set up, when “Lors qu’il a este assis en son droit lieu, et legitime, assavoir au milieu du peuple duquel il avoit este comme estranger;” when it was fixed in its right and legitimate place, that is to say, in the midst of the people, to whom it had been, as it were, a stranger. — Fr. it was brought back from its strange to its proper place. For then it was both anointed and honored by sacred oblations, whilst Aaron and his sons were consecrated to the performance of the priestly office. Since, therefore, it had not yet been duly placed in the middle of the camp, nay, rather had been removed from the people lest they should enjoy that pledge of God’s presence, its solemn dcdication is justly celebrated after the renewal of the covenant. This passage also confirms what I have said elsewhere, See ante. that this was the tabernacle which Moses pitched at a distance from the camp; for, by the addition of its title, he speaks as of something well known, “Thou shalt set up (He says) the tabernacle, viz., the tabernacle of convention.” Now Moses himself had already stated that this name had been given it by the mouth of God. He repeats, however, the same injunctions, not that He distrusted the memory of His servant, but that it might be more fully apparent that He was Himself the sole Author of the whole work, and also that it nlight obtain more reverence, since He had so often deigned to give initructions as concerning things of very great importance.

9. And thou shalt take the anointing oil There was by no means any virtue or efficacy for sanctification in the oil, except in so far as it was a type of the Spirit, from whom as its only source all holiness emanates. Assuredly the oil, as being a corruptible fluid, neither penetrates into the soul, nor would by itself at all avail unto spiritual service. It appears, however, from many pnssages of Scripture, that it was a symbol of all the gifts of the Holy Spirit. This figure, therefore, clearly shews that nothing pleases God, that nothing is pure or holy in His sight, except what has been purged, and duly consecrated by the influence and grace of the Holy Spirit. Moreover, God would have all the vessels of the sanctuary set apart by this sacred anointing from common use, in order that the Israelites might distinguish between things sacred and profane, and thus that God’s service might receive its due reverence, so that none should intrude the pollutions of the flesh into that place, the purity of which had been signalized by that sacred symbol. A question, however, here arises why he dignifies the altar of burnt-offering with a more exalted title; for, after having called the tabernacle itself with its vessels simply holy, He calls the altar “holy of holies,” which I have rendered sacrosanctum. I doubt not but that it acquired this name from the sacrifices, which are also so called on account of the expiation made by them, See on Leviticus 6:25, ante, vol. 2, p. 366. as we have seen elsewhere. The children of Israel, therefore, were instructed that God is truly reconciled by holocausts and burnt-offerings, since “the holiness of holinesses” resided on the altar itself.

12. And thou shalt bring Aaron and his sons I have already expounded all that might seem to be profitable with respect to the garments and the mode of anointing; only let; my readers remember that the priest, “Aaron, ayant este cree auparavant Sacrificateur.” — Fr. who had been before appointed, is now at length inaugurated, in order that he may begin the discharge of his office. At the same time, let them also bear in mind that this oil was consecrated by God. Hence it appears how foolishly the Popish bishops, as it were, ape Moses, when, in imitation of him, they sprinkle their priests and altars and other rubbish with stinking oil, since it is abundantly clear that this ceremony of anointing, belonging as it did to the ancient shadows of the Law, ceased at the coming of Christ. What Augustine Quaest. in Leviticus 84. Edit. Bened. tom. 3, p. 524. reminds us of is also worthy of observation, that Moses, who is commissioned to anoint the others, was never consecrated himself by any visible symbol, in order that we may understand that outward signs are not to be estimated by the dignity of the minister, but only by the ordinance of God; and again, that invisible grace has profited some without visible sacraments, whilst visible sanctification may be imparted, but cannot profit, without invisible.

17. And it came to pass in the first month In all the arrangements, which are here described, it must be especially noted, that Moses obeyed God in such a manner as not to vary in the most trifling point from the form prescribed to him. He therefore so frequently enforces the fact, that he did as God had commanded him; and not without reason, for there is nothing to which men are more prone than to mix up their inventions with God’s commands, as if they would be wiser than He is. In order then that the people might know that there was nothing of human invention in all the legal service, Moses so carefully insists on this point, and so often testifes to his obedience. But if so great the Prophet dared to attempt nothing of himself in trifling matters, how great is the audacity and arrogance of those men who arbitrarily invent innumerable figments, whereby God may be worshipped! Let us, however, learn from this passage to embrace with reverence whatever has proceeded from God, whilst we reject whatever men advance of themselves.

34. Then a cloud covered the tent The holiness of the tabernacle was proved by this signal or pledge, for the people assuredly knew that it had not been set up in vain, but that the promise given before was actually fulfilled, and that it was chosen to be the dwelling-place of God, who would be the Leader and Keeper of His people. For it was not a natural thing that the cloud should settle over the sanctuary in which the Ark of the Covenant was deposited; and much less so that by day a cloud should be seen and a fire by night, especially when this did not occur once only, but when they succeeded each other in perpetual alternation. It is fitly said, that when the tabernacle was covered by the cloud, it was at, the same time filled with the glory of God; for this was a magnificent distinction, that an earthly edifice should be rendered illustrious by a more than heavenly ornament, as if God’s majesty were visibly presented to them.

Whereas before Moses had been concealed and separated from the people by the cloud, its density is now said to have prevented even him from entering; thus, then, ought their reverence and admiration of the place to have been increased, when the greatness of its glory was a hinderance to their holy Prophet. It is probable that by his example not only the rest of the multitude, but all the Levites also, were admonished that they should not endeavor to penetrate further than they were allowed. For, after the possession of the priesthood was transmitted to his brother, he, as well as his descendants, was excluded from that sacred dignity.

Numbers 7

Numbers 7:1-89

1. And it came to pass on the day that Moses had fully set up the tabernacle, and had anointed it, and sanctified it, and all the instruments thereof, both the altar, and all the vessels thereof, and had anointed them, and sanctified them,

1. Et fuit quo die finivit Moses erigere tabernaculum, unxit illud et sanctificavit, omniaque utensilia ejus, altare quoque et omnia utensilia ejus, ex quo unxit ca et sanctificavit.

2. That the princes of Israel, heads of the house of their fathers, (who were the princes of the tribes, and were over them that were numbered,) offered.

2. Tunc obtulerunt principes Israelis, capita domuum patrum suorum, principes tribuum, hi erant praefecti numeratis.

3. And they brought their offering before the Lord, six covered waggons, and twelve oxen; a waggon for two of the princes, and for each one an ox: and they brought them before the tabernacle.

3. Et attulerunt oblationem suam coram Jehova, sex plaustra operta, et duodecim boves, plaustrum pro binis principibus, et bovem in singulos obtulerunt coram tabernaculo.

4. And the Lord spake unto Moses, saying,

4. Dixerat autem Jehova ad Mosen, dicendo:

5. Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service.

5. Accipe ab els, et servient in ministerio tabernaculi conventionis: et dabis ea Levitis, cuique secundun, rationem sui ministerii.

6. And Moses took the waggons and the oxen, and gave them unto the Levites.

6. Accepit itaque Moses plaustra et boves, et dedit Levitis:

7. Two waggons and four oxen he gave unto the sons of Gershon, according to their service:

7. Duo plaustra, et quatuor boves dedit filiis Gerson secundum rationem ministerii ipsorum.

8. And four waggons and eight oxen he gave unto the sons of Merari, according unto their service, under the hand of Ithamar the son of Aaron the priest.

8. Et quatuor plaustra et octo boves tradidit filiis Merari secundum rationem ministerii ipsorum sub manu Ithamar filii Aharon sacerdotis.

9. But unto the sons of Kohath he gave none; because the service of the sanctuary belonging un to them was, that they should bear upon their shoulders.

9. Filiis veto Cehath nihil dedit: quia ministerium sanctuarii quod illis injunctum erat, humero ferebant.

10. And the princes offered for dedicating of the altar, in the day that it was anointed, even the princes offered their offering before the altar.

10. Obtulerunt autem principes pro dedicatione altaris die quo unctum fuit: obtulerunt, inquam, principes oblationem suam coram altari.

11. And the Lord said unto Moses, They shall offer their offering, each prince on his day, for the dedicating of the altar.

11. Et dixit Jehova ad Mosen, Singuli principes singulis diebus of ferent oblationem suam ad dedicationem altaris.

12. And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah.

12. Obtulit itaque primo die oblationem suam Nahason filius Amminadab de tribu Jehudah.

13. And his offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them were full of fine flour mingled with oil, for a meat-offering:

13. Fuit autem oblatio ejus patina argentea, centum triginta siclorum pondus ejus: phiala una argentia, septuaginta siclorum, secundum siclum sanctuarii: ambae plenae similaconspersa oleo in minha:

14. One spoon of ten shekels of gold, full of incense:

14. Cochlear unum aureum decent siclorum, plenum suffitu:

15. One young bullock, one ram, one lamb of the first year, for a burnt-offering:

15. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:

16. One kid of the goats for a sin-offering:

16. Hircus caprarum unus pro peccato:

17. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Nahshon the son of Amminadab.

17. Pro sacrificio autem prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi qumque. Haec fuit oblatio Nahason filii Amminadab.

18. On the second day Nethaneel the son of Zuar, prince of Issachar, did offer.

18. Die autem secundo obtulit Nethanel filius Suar princeps Issachar.

19. He offered for his offering one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingld with oil, for a meat-offering:

19. Obtulit oblationem suam, patinam argenteam unam, centum triginta siclorum pondus ejus: phialam unam argenteam, septuaginta siclorum, secundum siclum sanctuarii, arebas ipsas plenas simila conspersa oleo in minham:

20. One spoon of gold of ten shekels, full of incense:

20. Cochlear unum decem siclorum, aureum, plenum suffitu:

21. One young bullock, one ram, one lamb of the first year, for a burnt-offering:

21. Juvencum unum, fillum armenti, arietem unum, agnum anniculum in holocaustum:

22. One kid of the goats for a sin-offering:

22. Et hircum caprarum unum pro peccato:

23. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Nethaneel the son of Zuar.

23. Et pro sacrificio prosperitatum, boves duos, arietes quinque, hircos quinque, agnos anniculos qninque. Haec est oblatio Nethanel filii Suar.

24. On the third day Eliab the son of Helon, prince of the children of Zebulun, did offer.

24. Die tertio princeps filiorum Zebulon, Eliab filius Helon.

25. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:

25. Oblatio autem ejus fuit patina argentea una, centum triginta siclorum pondus ejus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham:

26. One golden spoon of ten shekels,full of incense:

26. Cochlear unum decem siclorum, auremn, plenum suffitu:

27. One young bullock, one ram, one lamb of the first year, for a burnt-offering:

27. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:

28. One kid of the goats for a sin-offering:

28. Hircus caprarum unus pro peccato:

29. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Eliab the son of Helon.

29. Et pro sacrificio prosperitatum boves duo, arides quinque, hirci quinque, agni quinque anniculi. Haec fuit oblatio Eliab filii Helon.

30. On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, did offer.

30. Die quarto princeps filiorum Ruben, Elisur filius Sedeur.

31. His offering was one silver charger, of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:

31. Oblatio ejus fuit patina argentea una, centum triginta siclorum pontius ejus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii, ambae ipsae plenae simila conspersa oleo in minham:

32. One golden spoon often shekels, full of incense:

32. Cochlear unum decem siclorum, aureum, plenum suffitu:

33. One young bullock, one ram, one lamb of the first year, for a burnt-offering:

33. Juvencus unus, illius armenti, aries unus, agnus unus anniculus in holocaustum:

34. One kid of the goats for a sin-offering:

34. Hircus caprarum unus pro peccato:

35. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Elizur the son of Shedeur.

35. Et pro sacrificio prosperitatum boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Elisur filii Sedeur.

36. On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, did offer.

36. Die quinto princeps filiorum Simeon, Selumiel, filius Surisaddai.

37. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver

37. Oblatio ejus fuit patina argentia una, centum triginta siclorum pondus ejus: phiala una argentea,

38. One golden spoon of ten shekels, full of incense:

38. Cochlear unum decem siclorum, aureum plenum suffitu:

39. One young bullock, one ram, one lamb of the first year, for a burnt-offering:

39. Juvencus unus filius armenti, aries unus, agnus unus anniculus in holocaustum:

40. One kid of the goats for a sin-offering:

40. Hircus caprarum unus pro peccato:

41. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Shelumiel the son of Zurishaddai.

41. Et pro sacrificio prosperitatum boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Selumiel filii Surisaddai.

42. On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, offered.

42. Die sexto princeps filiorum Gad, Eliasaph filius Deuel.

43. His offering was one silver charger, of the weight of an hundred and thirty shekels, a silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:

43. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus, phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii, ambae ipsae plenae simila conspersa oleo in minham:

44. One golden spoon of ten slhekels, full of incense:

44. Cochlear unum decem siclorum, aureum, plenum suffitu:

45. One young bullock, one ram, one lamb of the first year, for a burnt-offering:

45. Juvencus unus, filius armenti, aries nuns anniculus in holocaustum:

46. One kid of the goats for a sin-offering:

46. Hircus caprarum unus pro peccato:

47. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Eliasaph the son of Deuel.

47. Et pro sacrificio prosperitatum, boves duo, ariet es quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Eliasaph filii Deuel.

48. On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, offered.

48. Die septimo, princeps filiorum Ephraim, Elisarea filius Ammihud.

49. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:

49. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham:

50. One golden spoonoften shekels, full of incense:

50. Cochlear unum decem siclorum, aureum, plenum suffitu:

51. One young bullock, one ram, one lamb of the first year, for a burnt-offering:

51. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:

52. One kid of the goats for a sin-offering:

52. Hircus caprarum unus pro peccato.

53. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Elisharod the son of Ammihud.

53. Et pro sacrificio prosperitatum,boves duo, arietes quinque, hirci quinque,agni anniculi quinque. Haec fuit oblatio Elisama filii Ammihud.

54. On the eighth day offered Gamaliel the son of Pedahzur, prince of the children of Manasseh.

54. Die octavo princeps filiorum Manasse, Gamliel filius Padahsur.

55. His offering was one silver charger, of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:

55. Oblatio ejus fuit patina argentea una, centum triginta siclorum pontius ejus, phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham:

56. One golden spoon often shekels, full of incense:

56. Cochlear unum decem siclorum, aureum, plenum suffitu:

57. One young bullock, one ram, one lamb of the first year, for a burnt-offering:

57. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:

58. One kid of the goats for a sin-offering:

58. Hircus caprarum unus pro peccato:

59. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Gamaliel the son of Pedahzur.

59. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Gamliel filii Pedahsur.

60. On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, offered.

60. Die nono princeps filiorum Benjamin, Abidan filius Gidoni.

61. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:

61. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: amble ipsae plenae simila conspersa oleo in minham:

62. One golden spoon of ten shekels, full of incense:

62. Cochlear unum decem siclorum, plenum suffitu:

63. One young bullock, one ram, one lamb of the first year, for a burnt-offering:

63. Juvencus unus, filius armenti, aries unus anniculus in holocaustum:

64. One kid of the goats for a sin-offering:

64. Hircus caprarum unus pro peccato:

65. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Abidan the son of Gideoni.

65. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculiquinque. Haec fuit oblatio Abidan filii Gidoni.

66. On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, offered.

66. Die decimo princeps filiorum Dan, Ahiezer filius Ammisaddai.

67. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for meat-offering:

67. Oblatio ejus fuit patina argentea una, centum triginta siclorum pontius ejus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham:

68. One golden spoon of ten shekels, full of incense:

68. Cochlear unum decem siclorum, argenteum, plenum suffitu:

69. One young bullock, one ram, one lamb of the first year, for a burnt-offering:

69. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:

70. One kid of the goats for a sin-offering:

70. Hircus caprarum unus pro peccato:

71. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Ahiezer the son of Ammishaddai.

71. Et pro sacrificio prosperitatum boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Ahiezer filii Ammisaddai.

72. On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, offered.

72. Die undecimo princeps filiorum Aser, Pagiel filius Ochran.

73. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:

73. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus, phiala una argentea, septnaginta siclorum, secundum siclum sanctuarii, ambae ipsae plenae simila conspersa oleo in minham:

74. One golden spoon of ten shekels, full of incense:

74. Cochlear unum decem siclorum, auremn, plenum suffitu:

75. One young bullock, one ram, one lamb of the first year, for a burnt-offering:

75. Juvencus unus, filius armenti, aries unus, anniculus in holocaustum:

76. One kid of the goats for a sin-offering:

76. Hircus caprarum unus pro peccato:

77. And for a sacrifice of peace-offerings, two oxen, five rains, five he-goats, five lambs of the first year. This was the offering of Pagiel the son of Ocram

77. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Pagiel filii Ochran.

78. On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, offered.

78. Die duodecimo, princeps filiorum Nephthali, Ahira filius Enan:

79. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:

79. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus, phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenaee simila conspersa oleo in minham:

80. One golden spoon of ten shekels, full of incense:

80. Cochlear unum decem siclorum, argenteum, plenum suffitu:

81. One young bullock, one ram, one lamb of the first year, for a burnt-offering:

81. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:

82. One kid of the goats for a sin-offering:

82. Hircus caprarum unus pro peccato:

83. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Ahira the son of Enan.

83. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi quinque, Haec fuit oblatio Allira filii Enan.

84. This was the dedication of the altar (in the day when it was anointed) by the princes of Israel: twelve chargers of silver, twelve silver bowls, twelve spoons of gold:

84. Haec fuit dedicatio altaris, die quo unctum fuit a principibus Israel: patrum argentine duodecim, phiale argenteae duodecim, cochlearia aurea duodecim.

85. Each charger of silver weighing an hundred and thirty shekels, each bowl seventy: all the silver vessels weighed two thousand and four hundred shekels, after the shekel of the sanctuary.

85. Centum triginta siclorum erat patina una argentea, et septuaginta phiala una: omne argentum vasorum, duo millia, et quadringenti sicli, secundum siclure sanctuarii.

86. The golden spoons were twelve, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary: all the gold of the spoons was an hundred and twenty shekels.

86. Cochlearia aurea duodecim plena suffitu: decem siclorum erant cochlearia secundum pondus sanctuarii: omne aurum cochlearium, centurm viginti siclorum.

87. All the oxen for the burnt-offering were twelve bullocks, the rains twelve, the lambs of the first year twelve, with their meat-offering; and the kids of the goats for sin-offering twelve.

87. Omnes boves in holocaustum, duodecim juvenci, arietes duodecim, agni anniculi duodecim, cum minha; ipsorum: et hirci caprarum duodecim pro peccato.

88. And all the oxen, for the sacrifice of the peace-offerings, were twenty and four bullocks, the rams sixty, the he-goats sixty, the lambs of the first year sixty. This was the dedication of the altar, after that it was anointed.

88. Orenos autem boves sacrificii prosperitatum viginti quatuor, juvenci arietes sexaginta, hirci sexaginta, agni anniculi sexaginta. Haec fuit dedicatio altaris postquam unctum fuit.

89. And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy-seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him.

89. Quum autem ingrediebatur Moses tabernaculum conventionis, ut loqueretur cum eo, audiebat vocem loquentis ad se e propitiatorio, quod erat super arcam testimonii inter duos Cherubim, et loquebatur ei.

38. For the cloud of the Lord was on the tabernacle. Moses more distinctly explains what he had said generally respecting the cloud, viz., that by night a fiery column appeared, because the cloud would not have been visible amidst the darkness. A second explanation is also added, that this did not happen once or twice only, but “in all their journeys;” so that they were never without a sight of the cloud, which might be a witness of God’s presence, whether, being settled on the tabernacle, it commanded them to rest, or, by its ascension, gave them the sign for removing the camp. Now, the equability of this proceeding, in all the variety of times and marches, did not a little conduce to certainty; for, if the cloud had daily accomplished the same course, this very regularity would have obscured the power’ of God; but when for a whole year it did not move, and then frequently proceeded to a new place, and now by its. guidance pointed out a longer journey, now a shorter one, by this very diversity the paternal care of God, who was never unmindful of His people, more conspicuously manifested itself.

Numbers 10

Numbers 10:29-36

29. And Moses said unto Hobab, the son of Raguel the Midianite, Moses’ father-in-law, We are journeying unto the place of which the Lord said, I will give it you: come thou with us, and we will do thee good; for the Lord hath spoken good concerning Israel.

29. Dixit autem Moses ad Hobab filium Reuel Madianitae soceri sui, Nos proficiscimur ad locum de quo dixit Jehova, Illum dabo vobis: veni nobiscum, et benefaciemus tibi: quia Jehova loquutus est beneficentiam super Israelem.

30. And he said unto him, I will not go; but I will depart to mine own land, and to my kindred.

30. Respondit autem ei, Non veniam: sed ad terram meam, et ad natale solum meum ibo.

31. And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes.

31. Tunc dixit, Ne derelinquas nos: quia propterea nosti mansiones nostras in deserto, et fuisti nobis pro oculis.

32. And it shall be, if thou go with us, yea, it shall be, that what goodness the Lord shall do unto us, the same will we do unto thee.

32. Quum autem veneris nobiscum, et evenerit nobis bonum illud quod benefacturus est Jehova nobis, tum benefaciemus tibi.

33. And they departed from the mount of the Lord three days’ journey: and the ark of the covenant of the Lord went before them in the three days’ journey, to search out a resting-place for them.

33. Profecti sunt itaque a monte Jehovae via trium dierum: et arca foederis Jehovae proficiscebatur ante eos via trium dierum illorum, ad explorandam illis requiem.

34. And the cloud of the Lord was upon them by day, when they went out of the camp.

34. Et nubes Jehovae erat super eos interdiu, dum proficiscerentur e castris.

35. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee.

35. Quum autem coepit proficisci arca, dicebat Moses, Surge Jehova, et despergantur inimici tui, et fugiant odio habentes te a facie tua:

36. And when it rested, he said, Return, O Lord, unto the many thousands of Israel.

36. Quando vero requiescebat, dicebat, Revertere Jehova ad decem millia millium Israelis.

CHAPTER 40

Ex 40:1-38. The Tabernacle Reared and Anointed.

2. On the first day of the first month--From a careful consideration of the incidents recorded to have happened after the exodus (Ex 12:2; 13:4; 19:1; 20:18; 34:28, &c.), it has been computed that the work of the tabernacle was commenced within six months after that emigration; and consequently, that other six months had been occupied in building it. So long a period spent in preparing the materials of a movable pavilion, it would be difficult to understand, were it not for what we are told of the vast dimensions of the tabernacle, as well as the immense variety of curious and elaborate workmanship which its different articles of furniture required.

the tabernacle--the entire edifice.

the tent--the covering that surmounted it (Ex 40:19).

15. anoint them, as thou didst anoint their fathers--The sacred oil was used, but it does not appear that the ceremony was performed exactly in the same manner; for although the anointing oil was sprinkled over the garments both of Aaron and his sons (Ex 29:21; Le 8:30), it was not poured over the heads of the latter. This distinction was reserved for the high priest (Ex 29:7; Le 8:12; Psa 133:2).

16. Thus did Moses: according to all that the Lord commanded him--On his part, the same scrupulous fidelity was shown in conforming to the "pattern" in the disposition of the furniture, as had been displayed by the workmen in the erection of the edifice.

33. So Moses finished the work--Though it is not expressly recorded in this passage, yet, from what took place on all similar occasions, there is reason to believe that on the inauguration day the people were summoned from their tents--were all drawn up as a vast assemblage, yet in calm and orderly arrangement, around the newly erected tabernacle.

34. a cloud--literally, "The cloud," the mystic cloud which was the well-known symbol of the Divine Presence. After remaining at a great distance from them on the summit of the mount, it appeared to be in motion; and if many among them had a secret misgiving about the issue, how the fainting heart would revive, the interest of the moment intensely increase, and the tide of joy swell in every bosom, when that symbolic cloud was seen slowly and majestically descending towards the plain below and covering the tabernacle. The entire and universal concealment of the tabernacle within the folds of an impervious cloud was not without a deep and instructive meaning; it was a protection to the sacred edifice from the burning heats of the Arabian climate; it was a token of the Divine Presence; and it was also an emblem of the Mosaic dispensation, which, though it was a revelation from heaven, yet left many things hid in obscurity; for it was a dark cloud compared with the bright cloud, which betokened the clearer and fuller discoveries of the divine character and glory in the gospel (Mt 17:5).

the glory of the Lord filled the tabernacle--that is, light and fire, a created splendor, which was the peculiar symbol of God (1Jo 1:5). Whether this light was inherent in the cloud or not, it emanated from it on this occasion, and making its entry, not with the speed of a lightning flash as if it were merely an electric spark, but in majestic splendor, it passed through the outer porch into the interior of the most holy place (1Ki 8:10; Joh 1:14). Its miraculous character is shown by the fact, that, though "it filled the tabernacle," not a curtain or any article of furniture was so much as singed.

35. Moses was not able to enter into the tent of the congregation--How does this circumstance show the incapacity of man, in his present state, to look upon the unveiled perfections of the Godhead! Moses could not endure the unclouded effulgence, nor the sublimest of the prophets (Is 6:5). But what neither Moses nor the most eminent of God's messengers to the ancient church through the weakness of nature could endure, we can all now do by an exercise of faith; looking unto Jesus, who reflected with chastened radiance the brightness of the Father's glory; and who, having as the Forerunner for us, entered within the veil, has invited us to come boldly to the mercy seat. While Moses was compelled, through the influence of overwhelming awe, to stand aloof and could not enter the tabernacle, Christ entered into the holy place not made with hands; nay, He is Himself the true tabernacle, filled with the glory of God, ever with the grace and truth which the Shekinah typified. What great reason we have to thank God for Jesus Christ, who, while He Himself was the brightness of the Father's glory, yet exhibited that glory in so mild and attractive a manner, as to allure us to draw near with confidence and love into the Divine Presence!

36. when the cloud was taken up from over the tabernacle--In journeying through the sandy, trackless deserts of the East, the use of torches, exhibiting a cloud of smoke by day and of fire by night, has been resorted to from time immemorial. The armies of Darius and Alexander were conducted on their marches in this manner [Faber]. The Arab caravans in the present day observe the same custom; and materials for these torches are stored up among other necessary preparations for a journey. Live fuel, hoisted in chafing dishes at the end of long poles, and being seen at a great distance, serves, by the smoke in the daytime and the light at night, as a better signal for march than the sound of a trumpet, which is not heard at the extremities of a large camp [Laborde]. This usage, and the miracle related by Moses, mutually illustrate each other. The usage leads us to think that the miracle was necessary, and worthy of God to perform; and, on the other hand, the miracle of the cloudy pillar, affording double benefit of shade by day and light at night, implies not only that the usage was not unknown to the Hebrews, but supplied all the wants which they felt in common with other travellers through those dreary regions [Faber, Hess, Grandpierre]. But its peculiar appearance, unvarying character, and regular movements, distinguished it from all the common atmospheric phenomena. It was an invaluable boon to the Israelites, and being recognized by all classes among that people as the symbol of the Divine Presence, it guided their journeys and regulated their encampments (compare Psa 29:1-11; 105:1-45).

38. the cloud of the Lord was upon the tabernacle, &c.--While it had hitherto appeared sometimes in one place, sometimes in another, it was now found on the tabernacle only; so that from the moment that sanctuary was erected, and the glory of the Lord had filled the sacred edifice, the Israelites had to look to the place which God had chosen to put His name there, in order that they might enjoy the benefit of a heavenly Guide (Nu 9:15-23). In like manner, the church had divine revelation for its guide from the first--long before the Word of God existed in a written form; but ever since the setting up of that sacred canon, it rests on that as its tabernacle and there only is it to be found. It accompanies us wherever we are or go, just as the cloud led the way of the Israelites. It is always accessible and can be carried in our pockets when we walk abroad; it may be engraved on the inner tablets of our memories and our hearts; and so true, faithful, and complete a guide is it, that there is not a scene of duty or of trial through which we may be called to pass in the world, but it furnishes a clear, a safe, and unerring direction (Col 3:16).

The first day of the first month - It Is generally supposed that the Israelites began the work of the tabernacle about the sixth month after they had left Egypt; and as the work was finished about the end of the first year of their exodus, (for it was set up the first day of the second year), that therefore they had spent about six months in making it: so that the tabernacle was erected one year all but fifteen days after they had left Egypt. Such a building, with such a profusion of curious and costly workmanship, was never got up in so short a time. But it was the work of the Lord, and the people did service as unto the Lord; for the people had a mind to work.

Thou shalt bring in the table, and set in order the things, etc. - That is, Thou shalt place the twelve loaves upon the table in the order before mentioned. See Clarke's note on Exo 25:30.

For their anointing shall surely be an everlasting priesthood - By this anointing a right was given to Aaron and his family to be high priests among the Jews for ever; so that all who should be born of this family should have a right to the priesthood without the repetition of this unction, as they should enjoy this honor in their father's right, who had it by a particular grant from God. But it appears that the high priest, on his consecration, did receive the holy unction; see Lev 4:3; Lev 6:22; Lev 21:10. And this continued till the destruction of the first temple, and the Babylonish captivity; and according to Eusebius, Cyril of Jerusalem, and others, this custom continued among the Jews to the advent of our Lord, after which there is no evidence it was ever practiced. See Calmet's note Exo 29:7 (note). The Jewish high priest was a type of Him who is called the high priest over the house of God, Heb 10:21; and when he came, the functions of the other necessarily ceased. This case is worthy of observation. The Jewish sacrifices were never resumed after the destruction of their city and temple, for they hold it unlawful to sacrifice anywhere out of Jerusalem; and the unction of their high priest ceased from that period also: and why? Because the true priest and the true sacrifice were come, and the types of course were no longer necessary after the manifestation of the antitype.

He spread abroad the tent over the tabernacle - By the tent, in this and several other places, we are to understand the coverings made of rams' skins, goats' hair, etc., which were thrown over the building; for the tabernacle had no other kind of roof.

And put the testimony into the ark - That is, the two tables on which the ten commandments had been written. See Exo 25:16. The ark, the golden table with the shew-bread, the golden candlestick, and the golden altar of incense, were all in the tabernacle, within the veil or curtains, which served as a door, Exo 40:22, Exo 40:24, Exo 40:26. And the altar of burnt-offering was by the door, Exo 40:29. And the brazen laver, between the tent of the congregation and the brazen altar, Exo 40:30; still farther outward, that it might be the first thing the priests met with when entering into the court to minister, as their hands and feet must be washed before they could perform any part of the holy service, Exo 40:31, Exo 40:32. When all these things were thus placed, then the court that surrounded the tabernacle, which consisted of posts and hangings, was set up, Exo 40:33.

Then a cloud covered the tent - Thus God gave his approbation of the work; and as this was visible, so it was a sign to all the people that Jehovah was among them.

And the glory of the Lord filled the tabernacle - How this was manifested we cannot tell; it was probably by some light or brightness which was insufferable to the sight, for Moses himself could not enter in because of the cloud and the glory, Exo 40:35. Precisely the same happened when Solomon had dedicated his temple; for it is said that the cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud; for the glory of the Lord had filled the house of the Lord; 1Kgs 8:10, 1Kgs 8:11. Previously to this the cloud of the Divine glory had rested upon that tent or tabernacle which Moses had pitched without the camp, after the transgression in the matter of the molten calf; but now the cloud removed from that tabernacle and rested upon this one, which was made by the command and under the direction of God himself. And there is reason to believe that this tabernacle was pitched in the center of the camp, all the twelve tribes pitching their different tents in a certain order around it.

When the cloud was taken up - The subject of these three last verses has been very largely explained in the notes on Exo 13:21, to which, as well as to the general remarks on that chapter, the reader is requested immediately to refer. See Clarke's note on Exo 13:21.

For the cloud of the Lord was upon the tabernacle by day - This daily and nightly appearance was at once both a merciful providence, and a demonstrative proof of the Divinity of their religion: and these tokens continued with them throughout all their journeys; for, notwithstanding their frequently repeated disobedience and rebellion, God never withdrew these tokens of his presence from them, till they were brought into the promised land. When, therefore, the tabernacle became fixed, because the Israelites had obtained their inheritance, this mark of the Divine presence was no longer visible in the sight of all Israel, but appears to have been confined to the holy of holies, where it had its fixed residence upon the mercy-seat between the cherubim; and in this place continued till the first temple was destroyed, after which it was no more seen in Israel till God was manifested in the flesh.

As in the book of Genesis we have God's own account of the commencement of the World, the origin of nations, and the peopling of the earth; so in the book of Exodus we have an account, from the same source of infallible truth, of the commencement of the Jewish Church, and the means used by the endless mercy of God to propagate and continue his pure and undefiled religion in the earth, against which neither human nor diabolic power or policy have ever been able to prevail! The preservation of this religion, which has ever been opposed by the great mass of mankind, is a standing proof of its Divinity. As it has ever been in hostility against the corrupt passions of men, testifying against the world that its deeds were evil, these passions have ever been in hostility to it. Cunning and learned men have argued to render its authority dubious, and its tendency suspicious; whole states and empires have exerted themselves to the uttermost to oppress and destroy it; and its professed friends, by their conduct, have often betrayed it: yet librata ponderibus suis, supported by the arm of God and its own intrinsic excellence, it lives and flourishes; and the river that makes glad the city of God has run down with the tide of time 5800 years, and is running on with a more copious and diffusive current.

Labitur, et labetur in omne volubilis aevum. "Still glides the river, and will ever glide."

We have seen how, by the miraculous cloud, all the movements of the Israelites were directed. They struck or pitched their tents, as it removed or became stationary. Every thing that concerned them was under the direction and management of God. But these things happened unto them for ensamples; and it is evident, from Isa 4:5, that all these things typified the presence and influence of God in his Church, and in the souls of his followers. His Church can possess no sanctifying knowledge, no quickening power but from the presence and influence of his Spirit. By this influence all his followers are taught, enlightened, led, quickened, purified, and built up on their most holy faith; and without the indwelling of his Spirit, light, life, and salvation are impossible. These Divine influences Are necessary, not only for a time, but through all our journeys, Exo 40:38; though every changing scene of providence, and through every step in life. And these the followers of Christ are to possess, not by inference or inductive reasoning, but consciously. The influence is to be felt, and the fruits of it to appear as fully as the cloud of the Lord by day, and the fire by night, appeared in the sight of all the house of Israel. Reader, hast thou this Spirit? Are all thy goings and comings ordered by its continual guidance? Does Christ, who was represented by this tabernacle, and in whom dwelt all the fullness of the Godhead bodily, dwell in thy heart by faith? If not, call upon God for that blessing which, for the sake of his Son, he is ever disposed to impart; then shalt thou be glorious, and on all thy glory there shall be a defense. Amen, Amen.

On the ancient division of the law into fifty-four sections, see the notes at the end of Genesis (Gen 50:26 (note)). Of these fifty-four sections Genesis contains twelve; and the commencement and ending of each has been marked in the note already referred to. Of these sections Exodus contains eleven, all denominated, as in the former case, by the words in the original with which they commence. I shall point these out as in the former, carrying the enumeration from Genesis.

The Thirteenth section, called שמות shemoth, begins Exo 1:1, and ends Exo 6:1.

The Fourteenth, called וארא vaera, begins Exo 6:2, and ends Exo 9:35.

The Fifteenth, called בא bo, begins Exo 10:1, and ends Exo 13:16.

The Sixteenth, called בשלח beshallach, begins Exo 13:17, and ends Exo 17:16.

The Seventeenth, called יתרו yithro, begins Exo 18:1, and ends Exo 20:26.

The Eighteenth, called משפטים mishpatim, begins Exo 21:1, and ends Exo 24:18.

The Nineteenth, called תרומה terumah, begins Exo 25:2, and ends Exo 27:19.

The Twentieth, called תצוה tetsavveh, begins Exo 27:20, and ends Exo 30:10.

The Twenty-First, called תשא tissa, begins Exo 30:11, and ends Exo 34:35.

The Twenty-Second, called ויקהל vaiyakhel, begins Exo 36:1, and ends Exo 38:20.

The Twenty-Third, called פקודי pekudey, begins Exo 38:21, and ends Exo 40:38.

It will at once appear to the reader that these sections have their technical names from some remarkable word, either in the first or second verse of their commencement.

The time for doing this is, On the first day of the first month - This wanted but fourteen days of a year since they came out of Egypt. Probably the work was made ready just at the end of the year, so that the appointing this day gave no delay. In Hezekiah's time they began to sanctify the temple on the first day of the first month, 2Chr 29:17. The new moon (which by their computation was the first day of every month) was observed by them with some solemnity; and therefore this first new moon of the year was thus made remarkable.

Their anointing shall be an everlasting priesthood - A seal that their priesthood shall continue as long as the Jewish polity lasts. He signifies that this unction should be sufficient for all succeeding priests. None were afterwards anointed but the high - priests.

As when God had finished this earth, which he designed for man's habitation, he made man, and put him in possession of it; so when Moses had finished the tabernacle, which was designed for God's dwelling - place among men, God came and took possession of it. By these visible tokens of his coming among them, he testified both the return of his favour, which they had forfeited by the golden calf, and his gracious acceptance of their care and pains about the tabernacle. Thus God shewed himself well - pleased with what they had done, and abundantly rewarded them. A cloud covered the tent - The same cloud which, as the chariot or pavilion of the Shechinah, had come up before them out of Egypt, now settled upon the tabernacle, and hovered over it, even in the hottest and clearest day; for it was none of those clouds which the sun scatters. This cloud was intended to be a token of God's presence, constantly visible day and night to all Israel. A protection of the tabernacle: they had sheltered it with one covering upon another, but after all, the cloud that covered it was its best guard: And a guide to the camp of Israel in their march through the wilderness. While the cloud continued on the tabernacle, they rested; when it removed, they removed and followed it, as being purely under a divine conduct. And the glory of the Lord filled the tabernacle - The Shechinah now made an awful entry into the tabernacle, passing through the outer part of it into the most holy place, and there seating itself between the cherubim. It was in light and fire, and, for ought we know, no other - wise, that the Shechinah made itself visible. With these the tabernacle was now filled; yet as before the bush, so now the curtains were not consumed, for, to those that have received the anointing, the majesty of God is not destroying. Yet now so dazzling was the light, and so dreadful was the fire, that Moses was not able to enter into the tent of the congregation, at the door of which he attended, till the splendor was a little abated, and the glory of the Lord retired within the veil. But what Moses could not do, our Lord Jesus has done, whom God caused to draw near and approach, and as the fore - runner he is for us entered, and has invited us to come boldly even to the mercy - seat. He was able to enter into the holy place not made with hands; he is himself the true tabernacle, filled with the glory of God, even with that divine grace and truth which were figured by this fire and light. In him the Shechinah took up its rest for ever, for in him dwells all the fulness of the Godhead bodily.

2 On the first day of the first month shalt thou set up the tabernacle of the [illegible: 1+ letters]nt of the congregation.

To wit, Of the second year after their coming out of Egypt, as is evident.

4 And thou shalt bring in the table, and set in order the things that are to be set in order upon it , and thou shalt bring in the candlestick, and light the lamps thereof.

The vessels belonging to it, and the shew-bread, E[illegible: 1+ letters]od. 25. 29, 30.

Marginal references: chap. 26. 35.; Heb. the order [illegible: 1+ letters]hereof.

6 And thou shalt set the altar of the burntoffering before the door of the tabernacle of the tent of the congregation.

(i. e.) The Tabernacle which is covered with a Tent. See Exod. 35. 11. Though elsewhere the words, Tabernacle and Tent are promiscuously used.

15 And thous shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priests office: for their anointing shall surely be an everlasting priest-hood , throughout their generations.

(i. e.) A sign or seal that their Priesthood shall continue as long as their policy lasts, till the coming of the Messias. He signifies that this unction should be sufficient for all succeeding Priests, they should not need to be anointed again, except the successive High-priests. See Exod. 29. 7, 29. Levit. 4. 3. and 16. 32. and 21. 10.

17 And it came to pass in the first month, in the second year , on the first day of the month, that the tabernacle was reared up.

After their coming out of Egypt▪ Numb. 7. 1.

27 And he burnt sweet incense thereon; as the LORD commanded Moses .

This is wisely and seasonably added, because this was a work peculiar to the Priest, and not to be done by Moses without Gods express command.

29 And he put the altar of burnt-offering by the door of the tabernacle of the tent of the congregation, and offered upon it the burntoffering, and the meat-offering ; as the LORD commanded Moses.

For the consecration of the Altar, this being the first sacrifice.

34 Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle.

(i. e.) The glorious presence of God, which having been forfeited and lost, was now returned to them and took its habitation among them.

Marginal references: [illegible: 1+ letters]ev. 16. 2. Numb. 9. 15. 1 King. 8. 10. Isa. 6. 4. Rev. 15. 8.

35 And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.

Partly because of the extraordinary thickness and brightness of the Cloud, which both dazzled his eyes and struck him with horrour, as 1 King. 8. 11. and partly because of his great reverence and dread of that eminent and glorious appearance of God, and partly because he was not called to it, as he was not able to go up into the mount till he was called, Exod. 24. 16.

38 For the cloud of the LORD was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys.

The same pillar which in the day time was like a cloud in the night time had the appearance of fire. See Exod. 13. 21.

Exo 40:1-16

After the completion of all the works, the command was given by God to Moses to set up the dwelling of the tabernacle on the first day of the first month (see at Exo 19:1), sc., in the second year of the Exodus (see Exo 40:17), and to put all the vessels, both of the dwelling and court, in the places appointed by God; also to furnish the table of shew-bread with its fitting out (ערכּו = לחם ערך Exo 40:23), i.e., to arrange the bread upon it in the manner prescribed (Exo 40:4 cf. Lev 24:6-7), and to put water in the laver of the court (Exo 40:7). After that he was to anoint the dwelling and everything in it, also the altar of burnt-offering and laver, with the anointing oil, and to sanctify them (Exo 40:9-11); and to consecrate Aaron and his sons before the door of the tabernacle, and clothe them, anoint them, and sanctify them as priests (Exo 40:12-15). When we read here, however, that the dwelling and the vessels therein would be rendered “holy” through the anointing, but the altar of burnt-offering “most holy,” we are not to understand this as attributing a higher degree of holiness to the altar of burnt-offering than to the dwelling and its furniture; but the former is called “most holy” merely in the sense ascribed to it in Exo 30:10 namely, that every one who touched it was to become holy; in other words, the distinction has reference to the fact, that, standing as it did in the court, it was more exposed to contact from the people than the vessels in the dwelling, which no layman was allowed to enter. In this relative sense we find the same statement in Exo 30:29, with reference to the tabernacle and all the vessels therein, the dwelling as well as the court, that they would become most holy in consequence of the anointing (see the remarks on Exo 30:10). It is stated provisionally, in Exo 40:16, that this command was fulfilled by Moses. But from the further history we find that the consecration of the priests did not take place contemporaneously with the erection of the tabernacle, but somewhat later, or not till after the promulgation of the laws of sacrifice (cf. Lev 8 and Lev 1:1.).

Exo 40:17-19

On the day mentioned in Exo 40:2 the dwelling and court were erected. As not quite nine months had elapsed between the arrival of the Israelites at Sinai, in the third month after the Exodus (Exo 19:1), and the first day of the second year, when the work was finished and handed over to Moses, the building, and all the work connected with it, had not occupied quite half a year; as we have to deduct from the nine months (or somewhat less) not only the eighty days which Moses spent upon Sinai (Exo 24:18; Exo 34:28), but the days of preparation for the giving of the law and conclusion of the covenant (Ex 19:1-24:11), and the interval between the first and second stay that Moses made upon the mountain (ch. 32 and 33). The erection of the dwelling commenced with the fixing of the sockets, into which the boards were placed and fastened with their bolts, and the setting up of the pillars for the curtains (Exo 40:18). “He (Moses) then spread the tent over the dwelling, and laid the covering of the tent upon the top.” By the “covering of the tent” we are to understand the two coverings, made of red rams’ skins and the skins of the sea-cow (Exo 26:14). In analogy with this, את־האלל פּרשׂ denotes not only the roofing with the goats’ hair, but the spreading out of the inner cloth of mixed colours upon the wooden frame-work.

Exo 40:20-21 Arrangement of the ark. “He took and put the testimony into the ark.” העדוּת does not mean “the revelation, so far as it existed already, viz., with regard to the erection of the sanctuary and institution of the priesthood (ch. 25-31), and so forth,” as Knobel arbitrarily supposes, but “the testimony,” i.e., the decalogue written upon the two tables of stone, or the tables of the covenant with the ten words; “the testimony,” therefore, is an abbreviated expression for “the tables of testimony” (Exo 31:18, see at Exo 25:16). After the ark had been brought into the dwelling, he “hung the curtain” (vail, see at Exo 26:31; lit., placed it upon the hooks of the pillars), “and so covered over the ark of the testimony,” since the ark, when placed in the back part of the dwelling, was covered or concealed from persons entering the dwelling or the holy place.

Exo 40:22-28 Arrangement of the front room of the dwelling. The table was placed on the right side, towards the north, and the shew-bread was laid upon it. לחם ערך does not signify “a row of bread,” but the “position or placing of bread;” for, according to Lev 24:6-7, the twelve loaves of shew-bread were placed upon the table in two rows, corresponding to the size of the tables (two cubits long and one cubit broad). The candlestick was placed upon the left side, opposite to the table, and the golden altar in front of the curtain, i.e., midway between the two sides, but near the curtain in front of the most holy place (see at Exo 30:6). After these things had been placed, the curtain was hung in the door of the dwelling.

Exo 40:29-33

The altar of burnt-offering was then placed “before the door of the dwelling of the tabernacle,” and the laver “between the tabernacle and the altar,” from which it is evident that the altar was not placed close to the entrance to the dwelling, but at some distance off, though in a straight line with the door. The laver, which stood between the altar and the entrance to the dwelling, was probably placed more to the side; so that when the priests washed their hands and feet, before entering the dwelling or approaching the altar, there was no necessity for them to go round the altar, or to pass close by it, in order to get to the laver. Last of all the court was erected round about the dwelling and the altar, by the setting up of the pillars, which enclosed the space round the dwelling and the altar with their drapery, and the hanging up of the curtain at the entrance to the court. There is no allusion to the anointing of these holy places and things, as commanded in Exo 40:9-11, in the account of their erection; for this did not take place till afterwards, viz., at the consecration of Aaron and his sons as priests (Lev 8:10-11). It is stated, however, on the other hand, that as the vessels were arranged, Moses laid out the shew-bread upon the table (Exo 40:23), burned sweet incense upon the golden altar (Exo 40:27), and offered “the burnt-offering and meat-offering,” i.e., the daily morning and evening sacrifice, upon the altar of burnt-offering (Exo 29:38-42). Consequently the sacrificial service was performed upon them before they had been anointed. Although this may appear surprising, there is no ground for rejecting a conclusion, which follows so naturally from the words of the text. The tabernacle and its furniture were not made holy things for the first time by the anointing; this simply sanctified them for the use of the nation, i.e., for the service which the priests were to perform in connection with them on behalf of the congregation (see at Lev 8:10-11). They were made holy things and holy vessels by the fact that they were built, prepared, and set up, according to the instructions given by Jehovah; and still more by the fact, that after the tabernacle had been erected as a dwelling, the “glory of the Lord filled the tabernacle” (Exo 40:34). But the glory of the Lord entered the dwelling before the consecration of the priests, and the accompanying anointing of the tabernacle and its vessels; for, according to Lev 1:1., it was from the tabernacle that Jehovah spake to Moses, when He gave him the laws of sacrifice, which were promulgated before the consecration of the priests, and were carried out in connection with it. But when the glory of the Lord had found a dwelling-place in the tabernacle, Moses was not required to offer continually the sacrifice prescribed for every morning and evening, and by means of this sacrifice to place the congregation in spiritual fellowship with its God, until Aaron and his sons had been consecrated for this service.

Exo 40:34-38

When the sanctuary, that had been built for the Lord for a dwelling in Israel, had been set up with all its apparatus, “the cloud covering the tabernacle, and the glory of Jehovah filled the dwelling,” so that Moses was unable to enter. The cloud, in which Jehovah had hitherto been present with His people, and guided and protected them upon their journeying (see at Exo 13:21-22), now came down upon the tabernacle and filled the dwelling with the gracious presence of the Lord. So long as this cloud rested upon the tabernacle the children of Israel remained encamped; but when it ascended, they broke up the encampment to proceed onwards. This sign was Jehovah’s command for encamping or going forward “throughout all their journeys” (Exo 40:36-38). This statement is repeated still more elaborately in Num 9:15-23. The mode in which the glory of Jehovah filled the dwelling, or in which Jehovah manifested His presence within it, is not described; but the glory of Jehovah filling the dwelling is clearly distinguished from the cloud coming down upon the tabernacle. It is obvious, however, from Lev 16:2, and 1Ki 8:10-11, that in the dwelling the glory of God was also manifested in a cloud. At the dedication of the temple (1Ki 8:10-11) the expression “the cloud filled the house of Jehovah” is used interchangeably with “the glory of Jehovah filled the house of Jehovah.” To consecrate the sanctuary, which had been finished and erected as His dwelling, and to give to the people a visible proof that He had chosen it for His dwelling, Jehovah filled the dwelling in both its parts with the cloud which shadowed forth His presence, so that Moses was unable to enter it. This cloud afterwards drew back into the most holy place, to dwell there, above the outspread wings of the cherubim of the ark of the covenant; so that Moses and (at a later period) the priests were able to enter the holy place and perform the required service there, without seeing the sign of the gracious presence of God, which was hidden by the curtain of the most holy place. So long as the Israelites were on their journey to Canaan, the presence of Jehovah was manifested outwardly and visibly by the cloud, which settled upon the ark, and rose up from it when they were to travel onward.

With the completion of this building and its divine consecration, Israel had now received a real pledge of the permanence of the covenant of grace, which Jehovah had concluded with it; a sanctuary which perfectly corresponded to the existing circumstances of its religious development, and kept constantly before it the end of its calling from God. For although God dwelt in the tabernacle in the midst of His people, and the Israelites might appear before Him, to pray for and receive the covenant blessings that were promised them, they were still forbidden to go directly to God’s throne of grace. The barrier, which sin had erected between the holy God and the unholy nation, was not yet taken away. To this end the law was given, which could only increase their consciousness of sin and unworthiness before God. But as this barrier had already been broken through by the promise of the Lord, that He would meet the people in His glory before the door of the tabernacle at the altar of burnt-offering (Exo 29:42-43); so the entrance of the chosen people into the dwelling of God was effected mediatorially by the service of the sanctified priests in the holy place, which also prefigured their eventual reception into the house of the Lord. And even the curtain, which still hid the glory of God from the chosen priests and sanctified mediators of the nation, was to be lifted at least once a year by the anointed priest, who had been called by God to be the representative of the whole congregation. On the day of atonement the high priest was to sprinkle the blood of atonement in front of the throne of grace, to make expiation for the children of Israel because of all their sin (Lev 16), and to prefigure the perfect atonement through the blood of the eternal Mediator, through which the way to the throne of grace is opened to all believers, that they may go into the house of God and abide there for ever, and for ever see God.

The Rearing of the Tabernacle. (b. c. 1491.)

1 And the Lord spake unto Moses, saying, 2 On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation. 3 And thou shalt put therein the ark of the testimony, and cover the ark with the vail. 4 And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof. 5 And thou shalt set the altar of gold for the incense before the ark of the testimony, and put the hanging of the door to the tabernacle. 6 And thou shalt set the altar of the burnt offering before the door of the tabernacle of the tent of the congregation. 7 And thou shalt set the laver between the tent of the congregation and the altar, and shalt put water therein. 8 And thou shalt set up the court round about, and hang up the hanging at the court gate. 9 And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy. 10 And thou shalt anoint the altar of the burnt offering, and all his vessels, and sanctify the altar: and it shall be an altar most holy. 11 And thou shalt anoint the laver and his foot, and sanctify it. 12 And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water. 13 And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest's office. 14 And thou shalt bring his sons, and clothe them with coats: 15 And thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest's office: for their anointing shall surely be an everlasting priesthood throughout their generations.

The materials and furniture of the tabernacle had been viewed severally and approved, and now they must be put together. 1. God here directs Moses to set up the tabernacle and the utensils of it in their places. Though the work of the tabernacle was finished, and every thing ready for rearing, and the people, no doubt, were very desirous to see it up, yet Moses will not erect it till he has express orders for doing so. It is good to see God going before us in every step, Ps. xxxvii. 23. The time for doing this is fixed to the first day of the first month (v. 2), which wanted but fourteen days of a year since they came out of Egypt; and a good year's work there was done in it. Probably the work was made ready but just at the end of the year, so that the appointing of this day gave no delay, or next to none, to this good work. We must not put off any necessary duty under pretence of waiting for some remarkable day; the present season is the most convenient. But the tabernacle happening to be set up on the first day of the first month intimates that it is good to begin the year with some good work. Let him that is the first have the first; and let the things of his kingdom be first sought. In Hezekiah's time we find they began to sanctify the temple on the first day of the first month, 2 Chron. xxix. 17. The new moon (which by their computation was the first day of every month) was observed by them with some solemnity; and therefore this first new moon of the year was thus made remarkable. Note, When a new year begins, we should think of serving God more and better than we did the year before. Moses is particularly ordered to set up the tabernacle itself first, in which God would dwell and would be served (v. 2), then to put the ark in its place, and draw the veil before it (v. 3), then to fix the table, and the candlestick, and the altar of incense, without the veil (v. 4, 5), and to fix the hanging of the door before the door. Then in the court he must place the altar of burnt offering, and the laver (v. 6, 7); and, lastly, he must set up the curtains of the court, and a hanging for a court-gate. And all this would be easily done in one day, many hands no doubt being employed in it under the direction of Moses. 2. He directs Moses, when he had set up the tabernacle and all the furniture of it, to consecrate it and them, by anointing them with the oil which was prepared for the purpose, ch. xxx. 25, &c. It was there ordered that this should be done; here it was ordered that it should be done now, v. 9-11. Observe, Every thing was sanctified when it was put in its proper place, and not till then, for till then it was not fit for the use to which it was to be sanctified. As every thing is beautiful in its season, so is every thing in its place. 3. He directs him to consecrate Aaron and his sons. When the goods were brought into God's house, they were marked first, and then servants were hired to bear the vessels of the Lord; and those must be clean who were put into that office, v. 12-15. The law which was now ordered to be put in execution we had before, ch. xxix. Thus in the visible church, which is God's tabernacle among men, it is requisite that there be ministers to keep the charge of the sanctuary, and that they receive the anointing.

16 Thus did Moses: according to all that the Lord commanded him, so did he. 17 And it came to pass in the first month in the second year, on the first day of the month, that the tabernacle was reared up. 18 And Moses reared up the tabernacle, and fastened his sockets, and set up the boards thereof, and put in the bars thereof, and reared up his pillars. 19 And he spread abroad the tent over the tabernacle, and put the covering of the tent above upon it; as the Lord commanded Moses. 20 And he took and put the testimony into the ark, and set the staves on the ark, and put the mercy seat above upon the ark: 21 And he brought the ark into the tabernacle, and set up the vail of the covering, and covered the ark of the testimony; as the Lord commanded Moses. 22 And he put the table in the tent of the congregation, upon the side of the tabernacle northward, without the vail. 23 And he set the bread in order upon it before the Lord ; as the Lord had commanded Moses. 24 And he put the candlestick in the tent of the congregation, over against the table, on the side of the tabernacle southward. 25 And he lighted the lamps before the Lord ; as the Lord commanded Moses. 26 And he put the golden altar in the tent of the congregation before the vail: 27 And he burnt sweet incense thereon; as the Lord commanded Moses. 28 And he set up the hanging at the door of the tabernacle. 29 And he put the altar of burnt offering by the door of the tabernacle of the tent of the congregation, and offered upon it the burnt offering and the meat offering; as the Lord commanded Moses. 30 And he set the laver between the tent of the congregation and the altar, and put water there, to wash withal. 31 And Moses and Aaron and his sons washed their hands and their feet thereat: 32 When they went into the tent of the congregation, and when they came near unto the altar, they washed; as the Lord commanded Moses. 33 And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court gate. So Moses finished the work.

When the tabernacle and the furniture of it were prepared, they did not put off the rearing of it till they came to Canaan, though they now hoped to be there very shortly; but, in obedience to the will of God, they set it up in the midst of their camp, while they were in the wilderness. Those that are unsettled in the world must not think that this will excuse them in their continued irreligion; as if it were enough to begin to serve God when they begin to be settled in the world. No; a tabernacle for God is a very needful and profitable companion even in a wilderness, especially considering that our carcases may fall in that wilderness, and we may be fixed in another world before we come to fix in this.

The rearing of the tabernacle was a good day's work; the consecrating of it, and of the priests, was attended to some days after. Here we have an account only of that new-year's-day's work. 1. Moses not only did all that God directed him to do, but in the order that God appointed; for God will be sought in the due order. 2. To each particular there is added an express reference to the divine appointment, which Moses governed himself by as carefully and conscientiously as the workmen did; and therefore, as before, so here it is repeated, as the Lord commanded Moses, seven times in less than fourteen verses. Moses himself, as great a man as he was, would not pretend to vary from the institution, neither to add to it nor diminish from it, in the least punctilio. Those that command others must remember that their Master also is in heaven, and they must do as they are commanded. 3. That which was to be veiled be veiled (v. 21), and that which was to be used he used immediately, for the instruction of the priests, that by seeing him do the several offices they might learn to do them the more dexterously. Though Moses was not properly a priest, yet he is numbered among the priests (Ps. xcix. 6), and the Jewish writers call him the priest of the priests; what he did he did by special warrant and direction from God, rather as a prophet, or law-giver, than as a priest. He set the wheels a going, and then left the work in the hands of the appointed ministry. (1.) When he had placed the table, he set the show-bread in order upon it (v. 23); for God will never have his table unfurnished. (2.) As soon as he had fixed the candlestick, he lighted the lamps before the Lord, v. 25. Even that dark dispensation would not admit of unlighted candles. (3.) The golden altar being put in its place, immediately he burnt sweet incense thereon (v. 27); for God's altar must be a smoking altar. (4.) The altar of the burnt-offering was no sooner set up in the court of the tabernacle than he had a burnt-offering, and a meat-offering, ready to offer upon it, v. 29. Some think, though this is mentioned here, it was not done till some time after; but it seems to me that he immediately began the ceremony of its consecration, though it was not completed for seven days. (5.) At the laver likewise, when he had fixed that, Moses himself washed his hands and feet. Thus, in all these instances, he not only showed the priests how to do their duty, but has taught us that God's gifts are intended for use, and not barely for show. Though the altars, and table, and candlestick, were fresh and new, he did not say it was a pity to sully them; no, he handselled them immediately. Talents were given to be occupied, not to be buried.

The Tabernacle Filled with Glory. (b. c. 1491.)

34 Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. 35 And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle. 36 And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys: 37 But if the cloud were not taken up, then they journeyed not till the day that it was taken up. 38 For the cloud of the Lord was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys.

As when, in the creation, God had finished this earth, which he designed for man's habitation, he made man, and put him in possession of it, so when Moses had finished the tabernacle, which was designed for God's dwelling-place among men, God came and took possession of it. The shechinah, the divine eternal Word, though not yet made flesh, yet, as a prelude to that event, came and dwelt among them, John i. 14. This was henceforward the place of his throne, and the place of the soles of his feet (Ezek. xliii. 7); here he resided, here he ruled. By the visible tokens of God's coming among them to take possession of the tabernacle he testified both the return of his favour to them, which they had forfeited by the golden calf (ch. xxxiii. 7), and his gracious acceptance of all the expense they had been at, and all the care and pains they had taken about the tabernacle. Thus God owned them, showed himself well pleased with what they had done, and abundantly rewarded them. Note, God will dwell with those that prepare him a habitation. The broken and contrite heart, the clean and holy heart, that is furnished for his service, and devoted to his honour, shall be his rest for ever; here will Christ dwell by faith, Eph. iii. 17. Where God has a throne and an altar in the soul, there is a living temple. And God will be sure to own and crown the operations of his own grace and the observance of his own appointments.

As God had manifested himself upon mount Sinai, so he did now in this newly-erected tabernacle. We read (ch. xxiv. 16) that the glory of the Lord abode upon Mount Sinai, which is said to be like devouring fire (v. 17), and that the cloud covered it on the outside, and the glory of the Lord filled it within, to which, probably there is an allusion in Zech. ii. 5, where God promises to be a wall of fire round about Jerusalem (and the pillar of cloud was by night a pillar of fire) and the glory in the midst of her.

I. The cloud covered the tent. That same cloud which, as the chariot or pavilion of the shechinah, had come up before them out of Egypt and led them hither, now settled upon the tabernacle and hovered over it, even in the hottest and clearest day; for it was none of those clouds which the sun scatters. This cloud was intended to be, 1. A token of God's presence constantly visible day and night (v. 38) to all Israel, even to those that lay in the remotest corners of the camp, that they might never again make a question of it, Is the Lord among us, or is he not? That very cloud which had already been so pregnant with wonders in the Red Sea, and on Mount Sinai, sufficient to prove God in it of a truth, was continually in sight of all the house of Israel throughout all their journeys; so that they were inexcusable if they believed not their own eyes. 2. A concealment of the tabernacle, and the glory of God in it. God did indeed dwell among them, but he dwelt in a cloud: Verily thou art a God that hidest, thyself. Blessed be God for the gospel of Christ, in which we all with open face behold as in a glass, not in a cloud, the glory of the Lord. 3. A protection of the tabernacle. They had sheltered it with one covering upon another, but, after all, the cloud that covered it was its best guard. Those that dwell in the house of the Lord are hidden there, and are safe under the divine protection, Ps. xxvii. 4, 5. Yet this, which was then a peculiar favour to the tabernacle, is promised to every dwelling-place of mount Zion (Isa. iv. 5); for upon all the glory shall be a defence. 4. A guide to the camp of Israel in their march through the wilderness, v. 36, 37. While the cloud continued on the tabernacle, they rested; when it removed, they removed and followed it, as being purely under divine direction. This is spoken of more fully, Num. ix. 19; Ps. lxxviii. 14; cv. 39. As before the tabernacle was set up the Israelites had the cloud for their guide, which appeared sometimes in one place and sometimes in another, but henceforward rested on the tabernacle and was to be found there only, so the church had divine revelation for its guide from the first, before the scriptures were written, but since the making up of that canon it rests in that as its tabernacle, and there only it is to be found, as in the creation the light which was made the first day, centered in the sun the fourth day. Blessed be God for the law and the testimony!

II. The glory of the Lord filled the tabernacle, v. 34, 35. The shechinah now made an awful and pompous entry into the tabernacle, through the outer part of which it passed into the most holy place, as the presence-chamber, and there seated itself between the cherubim. It was in light and fire, and (for aught we know) no otherwise, that the shechinah made itself visible; for God is light; our God is a consuming fire. With these the tabernacle was now filled, yet, as before the bush was not consumed, so now the curtains were not so much as singed by this fire; for to those that have received the anointing the terrible majesty of God is not destroying. Yet so dazzling was the light, and so dreadful was the fire, that Moses was not able to enter into the tent of the congregation, at the door of which he attended, till the splendour had a little abated, and the glory of the Lord retired within the veil, v. 35. This shows how terrible the glory and majesty of God are, and how unable the greatest and best of men are to stand before him. The divine light and fire, let forth in their full strength, will overpower the strongest heads and the purest hearts. But what Moses could not do, in that he was weak through the flesh, has been done by our Lord Jesus, whom God caused to draw near and approach, and who, as the forerunner, has for us entered, and has invited us to come boldly even to the mercy-seat. He was able to enter into the holy place not made with hands (Heb. ix. 24); nay, he is himself the true tabernacle, filled with the glory of God (John i. 14), even with the divine grace and truth prefigured by this fire and light. In him the shechinah took up its rest for ever, for in him dwells all the fulness of the godhead bodily. Blessed be God for Jesus Christ!

CHAP. XL.

ANd Iehovah spake unto Moses, saying: In the day of the first moneth, in the first of the moneth: thou shalt reare-up the Tabernacle, the Tent of the Congregation. And thou shalt put there, the Arke of the Testimony: and cover the Arke with the veile. And thou shalt bring in the Table, and set-in-order the order therof: and thou shalt bring-in the Candlesticke; & cause to ascend, the lamps therof. And thou shalt set, the Altar of gold, for the incense; before the Arke of the testimony: and put the hanging-veile of the doore, to the Tabernacle. And thou shalt set the altar of the burntoffring, before the doore of the Tabernacle of the Tent of the Congregation. And thou shalt set the Laver, between the Tent of the Congregation, and the altar: and shalt put water there. And thou shalt set the Court, round-about: and put the hanging-veile, at the gate of the Court. And thou shalt take the oile of anointing, and anoint the Tabernacle, and all that is therein: and shalt sanctifie it, and all the vessels therof, and it shall be holy. And thou shalt anoynt the Altar of the burnt-offring, and all the vessels thereof: and shalt sanctifie the Altar, and the Altar shall bee Holy of holies. And thou shalt anoynt the Laver, and the foot thereof: and sanctifie it. And thou shalt bring-neere Aaron & his sons, unto the doore of the Tent of the congregation: & wash them, with water. And thou shalt cloth Aarō with the garmēts of holinesse: and shalt anoint him, and sanctifie him, & he shall minister-in-the-priests-office unto me. And thou shalt bring-neere, his sons; and clothe them, with coats. And thou shalt anoint them, as thou didst anoint their father; and they shall minister-in-thepriests-office unto me: and their anoynting, shall bee, to bee unto them, for an eternall priesthood, throughout their generations. And Moses did, according to all that Iehovah commanded him, so did he.

And it was in the first moneth, in the second yeere, in the first (day) of the moneth: the Tabernacle was reared up. And Moses reared-up the Tabernacle; and set the sockets thereof, and set-up the boards thereof, and put-in the bars thereof: and reared-up the pillars thereof. And hee spread abroad the Tent, over the Tabernacle; and put the covering of the Tent upon it, above: as Iehovah commanded Moses.

And he tooke, and put the Testimony into the Arke, and set the bars on the Arke: and put the Covering-mercy-seat, above, upon the Arke. And he brought the Arke into the Tabernacle: and set up the veile of the covering; and covered the arke of the Testimony: as Iehovah commanded Moses.

And hee put the Table in the Tent of the Congregation; upon the side of the Tabernacle, Northward: without the veil. And he set-in-order upon it, the order of bread, before Iehovah: as Iehovah commanded Moses.

And he put the Candlesticke in the Tent of the congregation; over-against the Table: on the side of the Tabernacle, Southward. And hee caused the lamps to ascend before Iehovah: as Iehovah commanded Moses.

And he put the altar of gold, in the Tent of the congregation: before the veil. And he burned thereon, incense of sweet-spices: as Iehovah commanded Moses.

And hee set-up the hanging-veil of the doore of the Tabernacle. And the altar of the burnt-offring, he put at the doore of the Tabernacle of the Tent of the Congregation: and offred upon it, the burnt-offring, and the meat-offring; as Iehovah commanded Moses.

And he set the Laver, betweene the tent of the Congregation, and the altar: and put water there, to wash. And Moses, and Aaron, and his sonnes, washed thereat, their hands and their feet. When they went into the Tent of the Congregation, and when they came neere unto the altar, they washed: as Iehovah commanded Moses.

And hee reared up the Court; round-about the Tabernacle, and the altar, and set up the hanging veil, at the gate of the Court; and Moses finished the worke.

And the cloud covered the Tent of the Congregation, and the glory of Iehovah, filled the Tabernacle. And Moses was not able to enter into the Tent of the congregation: because the cloud dwelt vpon it: and the glory of Iehovah, filled the Tabernacle. And when the cloud was taken-up, from over the Tabernacle; the sonnes of Israel journeyed in all their journeyes. But if the cloud were not taken-up: then they journeyed not, till the day that it was taken-up. For the cloud of Iehovah was upon the Tabernacle by day; and fire was on it by night: in the eyes of all the house of Israel, in all their journeyes.

Annotations. IN the day] to wit, the first day: so the Greeke explaines it, In the first day of the first moneth, in the new Moone. Among the Iewes, the moneths of the yeere, were the moneths of the Moone: as their yeers were the yeeres of the Sunne: Maimony in treat. of Sanctifying the new Moone, chap. 1. And all new Moones (or first dayes of the Moneths) were solemne feasts unto Israel, Num. 28. 11. 14. Psalm. 81. 3. This (which was the first moneth of the second yeere, after their comming out of Aegypt) was solemnized the first day, by the rearing up of the Tabernacle, here described; which being done, the Princes of Israel, brought offrings of wagons and oxen for the service of the Tabernacle; and other offrings for the dedicating of the Altar, which solemnity dured twelve dayes, Num. 7. On the fourteenth day of this moneth, the Israelites kept the feast of the Passeover in the wildernesse, Num. 9. 1. 2. 3. The new Moone following, which was on the first day of the second moneth, the Israelites were numbred, and their Tents set in order foure-square, round about the Tabemacle, Num. 1. 1. 2. &c. and 2. 2. 3. &c. and all uncleane persons, were put out of the Campe, Numb. 5. 2. 3. 4. On the twentieth day of that moneth, the Cloud rethe Tabernacle now reared up, was then taken downe againe, and the Israelites tooke their journeyes out of the wildernesse of Sinai, Num. 10. 11. In the meane space, God by voice out of the most holy of the tabernacle, taught Moses and Israel all those lawes, for sacrificing, cleansing, and other religious duties, wch are written in the whole booke of Leviticus, and the nine first Chapters of Numbbers, Lev. 1. 1. &c. Num. 1. 1. &c. of the Congregation] or, of the meeting: where-God met wth his people, Ex. 25. 22. & 30. 36. Elsewhere it is named the Tent of the testimony (or Tabernacle of witnesse) Num. 9. 15. & 17. 7. 8. so in the new Testament, Act. 7. 44 Rev. 15. 5. because the Tables of Testimony were kept in the Arke therein, Exod. 25. 16. and so the Greeke translateth it in this place. Ver. 3. cover the Arke,] that is, hide it from the eyes of men, by hanging the veile before it: which parted the most holy place from the holy. Hereupon it is called the covering veile, Numb. 4. 5. The mystery of this veile is noted on Ex. 26. 33. V. 4. the order] or the disposition thereof, that is, the shewbread; which was weekly to be set in two rows upon it: see Ex. 25. 30. The Gr. translateth, shalt propose the proposition, meaning the bread of propositiō or shew-bread; so called in Matt. 12. 4. cause to ascend] that is, to burne; or shalt light: see Exodus 25. 37. and 27. 20. V. 5. set] Heb. shalt give, which is used for setting, placing, disposing, &c. often in this chapter, and else-where: see Gen. 1. 17. hanging-veil] or coveringveil: which hindred the people from entring or seeing into the holy place; see Exod. 26. 36. Ver. 6. Tabernacle of the Tent] so called because the Tabernacle was overspread, and covered with the Tent, as v. 19. and Ex. 26. 7. and so it was an overspread and covered Tabernacle, signifying Gods Church, by his providence covered & protected. A like phrase is in Rev. 15. 5. the Temple of the tent of the testimony in heaven was opened. For Moses Tabernacle is also called a Temple (or Palace.) as 1 Sam. 1. 9. and 3. 3. Psal. 27. 4. and 138. 2. V. 7. there] that is, therein, as the Gr. translateth in it; so v. 30. See Exod. 30. 18. V. 8. hanging veil] or, covering: see Ex. 27. 16. V. 9. oile] whereof see Ex. 30. 23. &c. Levit. 8. 10. Num. 7. 1. holy] Hebr. holinesse. V. 10. holy of holies] Hebrew, holinesse of holinesses, that is, most holy; as that which hallowed the sacrifices: see Exod. 29. 37. V. 15. eternal priesthood] so that their children after the shold not need to be anointed, but administer by reason of this first unction of their fathers: only the high Priests were anointed in the generations following, Lev. 4. 3. See the notes on Exod. 30. 33. V. 17. second yeere] to wit, after they were come out of Egypt; as the Gr. version here addeth for explanation: and as Moses speaketh in Num. 9. 1. first of the moneth] that is, the first day of it: as the first of the feast, Matt. 26. 17. is expounded, the first day of the feast, Mark. 14. 12. The Greeke saith, in the New moone: see the annotations on v. 2. V. 18. the Tabernacle] a visible signe of Gods presence, dwelling with & governing his Church in Christ, Lev. 26. 11. Eze. 3. 27. 28. as it is said, I heard a great voice out of heaven, saying; Behold the Tabernacle of God is with men, and he will dwell with them, & they shal be his people, & God himself wil be with them, &c. Rev. 21. 3. set] or fastened: Heb gave; which is used for a firme setting or stablishing, as is noted on Gen. 1. 17. This setting of the sockets, with the boards bars, and pillars, signified the stability of the Church, and members thereof, grounded and stablished by faith in Christ, Esay 33. 20. and 14. 32. 1. Tim. 3. 15. V. 19. the Tent] in Gr. the curtaines: which were of two sorts, some of white, blew, purple, and scarlet, cunningly wrought with Cherubims, & coupled together: others, of Goats haire, Exod. 26. 1. 7. the covering] both that of rams skins, and the other of Tachash skins, Ex. 26. 14. This tent & covering, shadowed the heavenly graces wherewith Christ and his Church in him are adorned, their uniting together by the Spirit, through faith and love; and their safe protection: though these things veiled and obscure. See the notes on Exod. 26. V. 20. the Testimonie] the two tables of Gods law, Ex. 25. 16. Covering-mercy-seat] a figure of Christ, in whose heart was Gods law; by whom our transgressions of the Law are covered, and the word of grace from God commeth unto us: see Ex. 25. 17. V. 21. covered the Arke] hid it with the veile hanged before it. A figure of Christs flesh, veiling the divine things in him, till hee entred through it into the holy heavens, and opened a way for his Church thereinto, Heb. 10. 19. 20. Rev. 11. 19. Ver. 23. the order of bread] that is, the bread set in order, called in Gr. the bread of proposition, and so in Mat. 12. 4. but Paul nameth it the proposition of bread Heb. 9. 2. which we call Shew-bread: twelve cakes representing the twelve tribes, that is, all beleevers presented pure unto God in Christ: see Ex. 25. 30. Vers. 24. the Candlesticke] a figure of the Law, which giveth light to his people standing before God in his sanctuary, Psal. 119. 105. See the notes on Exod 25. 31. &c. Ver. 25. to ascend] that is, to burne and shine, as v. 4. representing the seven Spirits of Christ, whereby (through the oile of his grace) his word shineth unto his Church, Rev. 4. 5. Ver. 26. Altar of gold] figuring Christs mediation for his Church, whereby they and their praiers are presented as sweet odours unto God. See the notes on Ex. 30. These all being in the most holy, and holy places, hidden with veiles from the eies of the people, signified the obscuritie of the heavenly mysteries of the Gospell, before the veile of Christs flesh was rent, & the treasures of his grace more fully opened, Heb. 10. 1. Rom. 16. 25. 26. Ephes. 3. 5. Ver. 29. the altar of burnt-offring] the brazen Altar, standing in the open Court, for all to see: wherupon the daily sacrifices (figuring Christs death and sufferings) were burned: to lead the Church unto the expectation of his body to bee offred for us, and our bodies by him unto God, Heb. 10. 5. 6. 7. Rom. 12. 1. Ver. 30. The Laver] a figure of the sanctification of the Church, washed frō their sins by the blood of Christ; that they may come neere unto God, Heb. 10. 22. Rev. 1. 5. 6. Tit. 3. 5. Vers. 33. the Court] an holy inclosure, for the Church to be kept in pure; when they came to appeare before God. And here was the finishing of the worke of the sanctuary: about which thus erected, first the tribe of Levi, Numb. 1. 50. and behind them, the other tribes of Israel pitched their Tents in holy order appointed of God, in a foure square forme, (Num. 2.) such as is the forme of the heavenly Ierusalem, Revel. 21. 16. which Tents were also holy, & might have no uncleane person within them, Num. 5. 2. (as nothing that defileth, may be in the new Ierusalē, the Church of Christ, Rev. 21. 27.) and unto which Tents or camp e, the earthly Ierusalem, (the holy citie, Neh. 11. 1.) was answerable. For some open uncleane, might not be in the campe, or citie: others though in the campe, might not come into the Lords Court, & of those in his court, none entred into the sanctuary but the Priests: & of thē, none into the most holy of the sanctuary, but the high priest, once in the yeer, He. 9. 6. 7. because holines becōmeth the House of the Lord, for ever, Ps. 93. 5. and the neerer they come unto him, the more they ought for to be sanctified, Lev. 10. 2. 3. & 16. 2. 3. &c. So after that Israel came into Canaan, and had there a temple; they had degrees of holy places: both of thē are de scribed by the Heb. thus: Three Camps were in the wildernesse; the campe of Israel, which was in foure camps, [Num. 2.] the camp of Levi, [Numb. 1. 50.] and the campe of the Divine Majestie; which was from the doore of the Court of the Tabernacle of the congregation, and forward. And answerable unto thē, in the ages following, frō the gates of Ierusalem, unto the mountaine of the Temple, was as the camp of Israel: & from the gates of the mountain of the Temple, unto the doore of the Court, (which was the gate of Nicanor) was as the Campe of Levi: and from the doore of the court & forward, was the camp of Gods Majesty Maim. in Beth habchirah, c. 7. s. 11. Other like differences of holinesse of places they also observe: which are to be mentioned otherwhere. V. 34. the cloud] a testimony of Gods presence and approbation, who thus took (as it were) possession of the Tabernacle, to dwell therein amongst his people; but with an hiding of his glory and power. So when Solomon had builded the Temple, the cloud filled the house; then spake Solomon; The LORD said, that he would dwell in the thicke darknesse, 1 Kin. 8. 10. 12. But when Gods presence was with displeasure for the sins of the people, it was signified by a smoake filling the Temple, Esa. 6. 4. Rev. 15. 8, for smoake was a signe of anger, Psal. 18. 9. Esay 14 31. glorie] a signe of Gods glorious presence, who now came to dwell there, as he had promised Exod. 25. 8. So in 2 Chron. 5. 14. and Ezek. 43. 4. 5. where it is opened by God himselfe thus; Sonne of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the sons of Israel for ever, &c. Ezek. 43. 7. So the holy Ierusalem, hath the glory of God, Rev. 21. 11. Vers. 35. dwelt] that is, abode or continued; and as the Greeke translateth, over-shadowed it. And in that Moses could not now goe into the Tent, nor the priests into the Temple, 2 Chron. 5. 14. and 7. 2. it sheweth the weaknesse and unworthinesse of all flesh, to come into the presence of God: who therefore gave a Law, that the high Priest himselfe should not at all times come into the holy place within the veil, &c. that he died not; because God would appeare in the cloud upon the Mercie-seat, Lev. 16. 2. Vers. 36. journeyed in all their journeyes] and in the place where the cloud abode, there the sons of Israel pitched their tents. Al the daies that the cloud dwelled upon the Tabernacle, (whether it were a day or daies, or a Moneth, or a yeere) they rested in the tents, and journeyed not; when the cloud was taken up, whether it were by day or by night, then they journeyed. At the mouth of the Lord they pitched their tents, and at the mouth of the Lord they journeyed; they kept the charge (or watch) of the Lord, Num. 9. 17. 23. This token of Gods guidance and protection of his people, continued with Israel whiles they travelled in the wildernesse: which grace, the generations following, remembred to the praise of God, Neh. 9. 19. Ps. 78. 14. and 105. 39. V. 38. the cloud of Iehovah] which in Thargum Ierusalemy is called the cloud of the glorie of Shecinah (the Divine presence) of the Lord. and fire] At evening, there was upon the Tabernacle as it were the appearance of fire untill the morning: so it was alway; the cloud covered it (by day) and the appearance of fire by night, Numb. 9. 15. 16. Hereby was figured the guidance and protection of the Church by Christ under the Gospel; whereof it is written, The Lord will create upon every dwelling place of mount Sion, and upon her assemblies, a Cloud and smoake by day, and the shining of a flaming fire by night: for upon all the glorie shall be a defence, Esay 4. 5. The number of the Sections (or Lectures) in Exodus, are eleven: the verses 1209. The middest is at Exodus 22. 28. Remember the Law of Moses my servant, which I commanded him in Horeb, for all Israel; with the Statutes, and Iudgements, Malach. 4. 4. By the Law, is the knowledge of Sinne, Rom. 3. 20. The Law worketh wrath; for where no Law is, there is no transgression, Rom. 4. 15. By the works of the Law shall no flesh be justified, Gal. 2. 16. The Law was our Schoolemaster (to bring us) unto Christ, Gal. 3. 24. Christ is the end of the Law, for righteousnesse to every one that beleeveth, Rom. 10. 4.