Exodus 40 Commentary

e, so it was a sign to all the people that Jehovah was among them. And the glory of the Lord filled the tabernacle - How this was manifested we cannot tell; it was probably by some light or brightness which was insufferable to the sight, for Moses himself could not enter in because of the cloud and the glory, Exo 40:35 . Precisely the same happened when Solomon had dedicated his temple; for it is said that the cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud; for the glory of the Lord had filled the house of the Lord; 1Kgs 8:10 , 1Kgs 8:11 . Previously to this the cloud of the Divine glory had rested upon that tent or tabernacle which Moses had pitched without the camp, after the transgression in the matter of the molten calf; but now the cloud removed from that tabernacle and rested upon this one, which was made by the command and under the direction of God himself. And there is reason to believe that this tabernacle was pitched in the center of the camp, all the twelve tribes pitching their different tents in a certain order around it. Verse 36 When the cloud was taken up - The subject of these three last verses has been very largely explained in the notes on Exo 13:21 , to which, as well as to the general remarks on that chapter, the reader is requested immediately to refer. See Clarke's note on Exo 13:21 . Verse 38 For the cloud of the Lord was upon the tabernacle by day - This daily and nightly appearance was at once both a merciful providence, and a demonstrative proof of the Divinity of their religion: and these tokens continued with them throughout all their journeys; for, notwithstanding their frequently repeated disobedience and rebellion, God never withdrew these tokens of his presence from them, till they were brought into the promised land. When, therefore, the tabernacle became fixed, because the Israelites had obtained their inheritance, this mark of the Divine presence was no longer visible in the sight of all Israel, but appears to have been confined to the holy of holies, where it had its fixed residence upon the mercy-seat between the cherubim; and in this place continued till the first temple was destroyed, after which it was no more seen in Israel till God was manifested in the flesh. As in the book of Genesis we have God's own account of the commencement of the World, the origin of nations, and the peopling of the earth; so in the book of Exodus we have an account, from the same source of infallible truth, of the commencement of the Jewish Church, and the means used by the endless mercy of God to propagate and continue his pure and undefiled religion in the earth, against which neither human nor diabolic power or policy have ever been able to prevail! The preservation of this religion, which has ever been opposed by the great mass of mankind, is a standing proof of its Divinity. As it has ever been in hostility against the corrupt passions of men, testifying against the world that its deeds were evil, these passions have ever been in hostility to it. Cunning and learned men have argued to render its authority dubious, and its tendency suspicious; whole states and empires have exerted themselves to the uttermost to oppress and destroy it; and its professed friends, by their conduct, have often betrayed it: yet librata ponderibus suis, supported by the arm of God and its own intrinsic excellence, it lives and flourishes; and the river that makes glad the city of God has run down with the tide of time 5800 years, and is running on with a more copious and diffusive current. Labitur, et labetur in omne volubilis aevum. "Still glides the river, and will ever glide." We have seen how, by the miraculous cloud, all the movements of the Israelites were directed. They struck or pitched their tents, as it removed or became stationary. Every thing that concerned them was under the direction and management of God. But these things happened unto them for ensamples; and it is evident, from Isa 4:5 , that all these things typified the presence and influence of God in his Church, and in the souls of his followers. His Church can possess no sanctifying knowledge, no quickening power but from the presence and influence of his Spirit. By this influence all his followers are taught, enlightened, led, quickened, purified, and built up on their most holy faith; and without the indwelling of his Spirit, light, life, and salvation are impossible. These Divine influences Are necessary, not only for a time, but through all our journeys, Exo 40:38 ; though every changing scene of providence, and through every step in life. And these the followers of Christ are to possess, not by inference or inductive reasoning, but consciously. The influence is to be felt, and the fruits of it to appear as fully as the cloud of the Lord by day, and the fire by night, appeared in the sight of all the house of Israel. Reader, hast thou this Spirit? Are all thy goings and comings ordered by its continual guidance? Does Christ, who was represented by this tabernacle, and in whom dwelt all the fullness of the Godhead bodily, dwell in thy heart by faith? If not, call upon God for that blessing which, for the sake of his Son, he is ever disposed to impart; then shalt thou be glorious, and on all thy glory there shall be a defense. Amen, Amen. On the ancient division of the law into fifty-four sections, see the notes at the end of Genesis ( Gen 50:26 (note)). Of these fifty-four sections Genesis contains twelve; and the commencement and ending of each has been marked in the note already referred to. Of these sections Exodus contains eleven, all denominated, as in the former case, by the words in the original with which they commence. I shall point these out as in the former, carrying the enumeration from Genesis. The Thirteenth section, called שמות shemoth, begins Exo 1:1 , and ends Exo 6:1 . The Fourteenth, called וארא vaera, begins Exo 6:2 , and ends Exo 9:35 . The Fifteenth, called בא bo, begins Exo 10:1 , and ends Exo 13:16 . The Sixteenth, called בשלח beshallach, begins Exo 13:17 , and ends Exo 17:16 . The Seventeenth, called יתרו yithro, begins Exo 18:1 , and ends Exo 20:26 . The Eighteenth, called משפטים mishpatim, begins Exo 21:1 , and ends Exo 24:18 . 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.

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 pas

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.

s 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 covere

d 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!

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.