Exodus 27:4

sh-Hook (מזלג mazleg) brought up, the priest took for himself. It was probably a kind of trident, or fork with three prongs, and these bent to a right angle at the middle, as the ideal meaning of the Hebrew seems to imply crookedness or curvature in general. His fire-pans - מחתתיו machtothaiu. Bishop Patrick and others suppose that "this was a larger sort of vessel, wherein, probably, the sacred fire which came down from heaven ( Lev 9:24 ) was kept burning, whilst they cleansed the altar and the grate from the coals and the ashes; and while the altar was carried from one place to another, as it often was in the wilderness. Verse 4 Thou shalt make for it a grate - Calmet supposes this altar to have been a sort of box, covered with brass plates, on the top of which was a grating to supply the fire with air, and permit the ashes to fall through into the siroth or pan that was placed below. At the four corners of the grating were four rings and four chains, by which it was attached to the four horns; and at the sides were rings for the poles of shittim wood with which it was carried. Even on this there is a great variety of opinions. Verse 8 Hollow with boards - It seems to have been a kind of frame-work, and to have had nothing solid in the inside, and only covered with the grating at the top. This rendered it more light and portable. Verse 9 The court of the tabernacle - The tabernacle stood in an enclosure or court, open at the top. This court was made with pillars or posts, and hangings. It was one hundred cubits, or about fifty-eight yards and a half, in length; the breadth we learn from Exo 27:12 , Exo 27:18 ; and five cubits, or nearly three yards, high, Exo 27:18 . And as this was but half the height of the tabernacle, Exo 26:16 , that sacred building might easily be seen by the people from without. Verse 16 And for the gate of the court - It appears that the hangings of this gate were of the same materials and workmanship with that of the inner covering of the tabernacle, and the outer and inner veil. See Exo 26:36 . Verse 19 All the vessels - shall be of brass - It would have been improper to have used instruments made of the more precious metals about this altar, as they must have been soon worn out by the severity of the service. Verse 20 Pure oil olive beaten - That is, such oil as could easily be expressed from the olives after they had been bruised in a mortar; the mother drop, as it is called, which drops out of itself as soon as the olives are a little broken, and which is much purer than that which is obtained after the olives are put under the press. Columella, who is a legitimate evidence in all such matters, says that the oil which flowed out of the fruit either spontaneously, or with little application of the force of the press, was of a much finer flavour than that which was obtained otherwise. Quoniam longe melioris saporis est, quod minore vi preli, quasi luxurians, defluxerit - Colum., lib. xii., c. 50. To cause the lamp to burn always - They were to be kept burning through the whole of the night, and some think all the day besides; but there is a difference of sentiment upon this subject. See the note on Exo 27:21 . This oil and continual flame were not only emblematical of the unction and influences of the Holy Ghost, but also of that pure spirit of devotion which ever animates the hearts and minds of the genuine worshippers of the true God. The temple of Vesta, where a fire was kept perpetually burning, seems to have been formed on the model of the tabernacle; and from this the followers of Zeratusht, commonly called Zoroaster, appear to have derived their doctrine of the perpetual fire, which they still worship as an emblem of the Deity. Verse 21 The tabernacle of the congregation - The place where all the assembly of the people were to worship, where the God of that assembly was pleased to reside, and to which, as the habitation of their king and protector, they were ever to turn their faces in all their adorations. Before the testimony - That is, the ark where the tables of the covenant were deposited. See Exo 25:16 . Aaron and his sons - These and their descendants being the only legitimate priests, God having established the priesthood in this family. Shall order it from evening to morning - Josephus says the whole of the seven lamps burned all the night; in the morning four were extinguished, and three kept burning through the whole day. Others assert that the whole seven were kept lighted both day and night continually; but it appears sufficiently evident, from 1Sam 3:3 , that these lamps were extinguished in the morning: And ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep, etc. See also Exo 30:8 : And when Aaron Lighteth The Lamps At Even. It appears therefore that the business of the priests was to light the lamps in the evening; and either to extinguish them in the morning, or permit them to burn out, having put in the night before as much oil as was necessary to last till daylight. A statute for ever - This ordering of the lamps night and morning, and attendance on the service of the tabernacle, was a statute that was to be in full force while the tabernacle and temple stood, and should have its spiritual accomplishment in the Christian Church to the end of time. Reader, the tabernacle and temple are both destroyed; the Church of Christ is established in their place. The seven golden candlesticks were typical of this Church and the glorious light it possesses, Rev 1:12-20 ; and Jesus Christ, the Fountain and Dispenser of this true light, walks in the midst of them. Reader, hast thou that celestial flame to enlighten and animate thy heart in all those acts of devotion which thou professest to pay to him as thy Maker, Redeemer, and Preserver? What is thy profession, and what thy religious acts and services, without this? A sounding brass, a tinkling cymbal. Tertullian asserts that all the ancient heathens borrowed their best notions from the sacred writings: "Which," says he, "of your poets, which of your sophists, have not drunk from the fountain of the prophets? It is from those sacred springs that your philosophers have refreshed their thirsty spirits; and if they found any thing in the Holy Scriptures which hit their fancy, or which served their hypothesis, they took and turned it to a compliance with their own curiosity, not considering those writings to be sacred and unalterable, nor understanding their true sense, every one altering them according to his own fancy." - Apologet. The reader's attention has already been called to this point several times in the preceding parts of this work, and the subject will frequently recur. At the conclusion of Exo 25:31 (See Clarke's note at Exo 25:31 ) we had occasion to observe that the heathens had imitated many things in that Divine worship prescribed by Moses; but in application to their own corrupt system every thing was in a certain measure falsified and distorted, yet not so far as to prevent the grand outlines of primitive truth from being discerned. One of the most complete imitations of the tabernacle and its whole service is found in the very ancient temple of Hercules, founded probably by the Phoenicians, at Gades, now Cadiz, in Spain, so minutely described by Silius Italicus from actual observation. He observes that though the temple was at that time very ancient, yet the beams were the same that had been placed there by the founders, and that they were generally supposed to be incorruptible; a quality ascribed to the shittim wood, termed ξυλον ασηπτον, incorruptible wood, by the Septuagint. That women were not permitted to enter this temple, and that no swine were ever suffered to come near it. That the priests did not wear party-coloured vestments, but were always clothed in fine linen, and their bonnets made of the same. That they offered incense to their god, their clothes being ungirded; for the same reason doubtless given Exo 20:26 , that in going up to the altar nothing unseemly might appear, and therefore they permitted their long robes to fall down to their feet. He adds, that by the laws of their forefathers they bore on their sacerdotal vestments the latus clavus, which was a round knob or stud of purple with which the robes of the Roman knights and senators were adorned, which these priests seem to have copied from the breastplate of judgment made of cunning work, embroidered with purple, blue, etc. See Exo 28:15 . They also ministered barefooted, their hair was trimmed or cut off, and they observed the strictest continency, and kept a perpetual fire burning on their altars. And he farther adds that there was no image or similitude of the gods to be seen in that sacred place. This is the substance of his description; but as some of my readers may wish to see the original, I shall here subjoin it. Vulgatum (nec cassa fides) ab origine fani Impositas durare trabes, solasque per aevum Condentum novisse manus: hic credere gaudent Consedisse Deum, seniumque repellere templis. Tum, queis fas et honos adyti penetralia nosse, Foemineos prohibent gressus, ac limine curant Setigeros arcere sues: nec discolor ulli Ante aras cultus: velantur corpora lino, Et Pelusiaco praefulget stamine vertex. Discinctis mos thura dare, atque, e lege parenturn Sacrificam Lato vestem distinguere Clavo. Pes nudus, tousaeque comae, castumque cubile, Irrestincta focis servant altaria flammae. Sed nulla effigies, simulacrave nota Deorum Majestate locum, et sacro implevere timore. Punicor., lib. iii., ver. 17-31. This is such a remarkable case that I think myself justified in quoting it at length, as an extraordinary monument, though corrupted, of the tabernacle and its service. It is probable that the original founders had consecrated this temple to the true God, under the name of אל EL, the strong God, or אל גבור El Gibbor, the strong, prevailing, and victorious God, Isa 9:6 , out of whom the Greeks and Romans made their Hercules, or god of strength; and, to make it agree with this appropriation, the labors of Hercules were sculptured on the doors of this temple at Gades. In foribus labor Alcidae Lernaea recisis Anguibus Hydra jacet, etc. Introduction Aaron and his sons are set apart for the priest's office, Exo 28:1 . Garments to be provided for them, Exo 28:2 , Exo 28:3 . What these garments were, Exo 28:4 , and of what made, Exo 28:5 . The ephod, its shoulder-pieces, and girdle, Exo 28:6-8 . The two onyx stones, on which the names of the twelve tribes were to be engraven, Exo 28:9-14 . The breastplate of judgment; its twelve precious stones, engraving, rings, chains, and its use, Exo 28:15-29 . The Urim and Thummim, Exo 28:30 . The robe of the ephod, its border, bells, pomegranates, etc., and their use, Exo 28:31-35 . The plate of pure gold and its motto, Exo 28:36 , to be placed on Aaron's mitre, Exo 28:37 , Exo 28:38 . The embroidered coat for Aaron, Exo 28:39 . Coats, girdles, and bonnets, Exo 28:40 . Aaron and his sons to be anointed for the priest's office, Exo 28:41 . Other articles of clothing and their use, Exo 28:42 , Exo 28:43 . Verse 1 Aaron - and his sons - The priesthood was to be restrained to this family because the public worship was to be confined to one place; and previously to this the eldest in every family officiated as priest, there being no settled place of worship. It has been very properly observed that, if Moses had not acted by the Divine appointment, he would not have passed by his own family, which continued in the condition of ordinary Levites, and established the priesthood, the only dignity in the nation, in the family of his brother Aaron. "The priests, however, had no power of a secular nature, nor does it appear from history that they ever arrived at any till the time of the Asmoneans or Maccabees." See Clarke's note on Exo 19:22 . Verse 2 For glory and for beauty - Four articles of dress were prescribed for the priests in ordinary, and four more for the high-priest. Those for the priests in general were a coat, drawers, a girdle, and a bonnet. Besides these the high-priest had a robe, an ephod, a breastplate, and a plate or diadem of gold on his forehead. The garments, says the sacred historian, were for honor and for beauty. They were emblematical of the office in which they ministered. 1. It was honorable. They were the ministers of the Most High, and employed by him in transacting the most important concerns between God and his people, concerns in which all the attributes of the Divine Being were interested, as well as those which referred to the present and eternal happiness of his creatures. 2. They were for beauty. They were emblematical of that holiness and purity which ever characterize the Divine nature and the worship which is worthy of him, and which are essentially necessary to all those who wish to serve him in the beauty of holiness here below, and without which none can ever see his face in the realms of glory. Should not the garments of all those who minister in holy things still be emblematical of the things in which they minister? Should they not be for glory and beauty, expressive of the dignity of the Gospel ministry, and that beauty of holiness without which none can see the Lord? As the high-priest's vestments, under the law, were emblematical of what was to come, should not the vestments of the ministers of the Gospel bear some resemblance of what is come? Is then the dismal black, now worn by almost all kinds of priests and ministers, for glory and for beauty? Is it emblematical of any thing that is good, glorious, or excellent? How unbecoming the glad tidings announced by Christian ministers is a color emblematical of nothing but mourning and wo, sin, desolation, and death! How inconsistent the habit and office of these men! Should it be said, "These are only shadows, and are useless because the substance is come." I ask, Why then is black almost universally worn? why is a particular color preferred, if there be no signification in any? Is there not a danger that in our zeal against shadows, we shall destroy or essentially change the substance itself? Would not the same sort of argumentation exclude water in baptism, and br

1491.) 1 And thou shalt make an altar of shittim wood, five cubits long, and five cubits broad; the altar shall be foursquare: and the height thereof shall be three cubits. 2 And thou shalt make the horns of it upon the four corners thereof: his horns shall be of the same: and thou shalt overlay it with brass. 3 And thou shalt make his pans to receive his ashes, and his shovels, and his basons, and his fleshhooks, and his firepans: all the vessels thereof thou shalt make of brass. 4 And thou shalt make for it a grate of network of brass; and upon the net shalt thou make four brasen rings in the four corners thereof. 5 And thou shalt put it under the compass of the altar beneath, that the net may be even to the midst of the altar. 6 And thou shalt make staves for the altar, staves of shittim wood, and overlay them with brass. 7 And the staves shall be put into the rings, and the staves shall be upon the two sides of the altar, to bear it. 8 Hollow with boards shalt thou make it: as it was showed thee in the mount, so shall they make it. As God intended in the tabernacle to manifest his presence among his people, so there they were to pay their devotions to him, not in the tabernacle itself (into that only the priests entered as God's domestic servants), but in the court before the tabernacle, where, as common subjects, they attended. There an altar was ordered to be set up, to which they must bring their sacrifices, and on which their priests must offer them to God: and this altar was to sanctify their gifts. Here they were to present their services to God, as from the mercy-seat he gave his oracles to them; and thus a communion was settled between God and Israel. Moses is here directed about, 1. The dimensions of it; it was square, v. 1 . 2. The horns of it ( v. 2 ), which were for ornament and for use; the sacrifices were bound with cords to the horns of the altar, and to them malefactors fled for refuge. 3. The materials; it was of wood overlaid with brass, v. 1, 2 . 4. The appurtenances of it ( v. 3 ), which were all of brass. 5. The grate, which was let into the hollow of the altar, about the middle of it, in which the fire was kept, and the sacrifice burnt; it was made of network like a sieve, and hung hollow, that the fire might burn the better, and that the ashes might fall through into the hollow of the altar, v. 4, 5 . 6. The staves with which it must be carried, v. 6, 7 . And, lastly, he is referred to the pattern shown him, v. 8 . Now this brazen altar was a type of Christ dying to make atonement for our sins: the wood would have been consumed by the fire from heaven if it had not been secured by the brass; nor could the human nature of Christ have borne the wrath of God if it had not been supported by a divine power. Christ sanctified himself for his church, as their altar ( John xvii. 19 ), and by his mediation sanctifies the daily services of his people, who have also a right to eat of this altar ( Heb. xiii. 10 ), for they serve at it as spiritual priests. To the horns of this altar poor sinners fly for refuge when justice pursues them, and they are safe in virtue of the sacrifice there offered. 9 And thou shalt make the court of the tabernacle: for the south side

The grate was set into the hollow of the altar, about the middle of it, in which the fire was kept, and the sacrifice burnt; it was made of net - work like a sieve, and hung hollow, that the fire might burn the better, and that the ashes might fall through. Now, this brazen altar was a type of Christ dying to make atonement for our sins. Christ sanctified himself for his church as their altar, John 17:19 , and by his mediation sanctifies the daily services of his people. To the horns of this altar poor sinners fly for refuge, and are safe in virtue of the sacrifice there offered.