<hi type="bold">12-17. Verily my sabbaths ye shall keep--</hi>The reason for the fresh inculcation of the fourth commandment at this particular period was, that the great ardor and eagerness, with which all classes betook themselves to the construction of the tabernacle, exposed them to the temptation of encroaching on the sanctity of the appointed day of rest. They might suppose that the erection of the tabernacle was a sacred work, and that it would be a high merit, an acceptable tribute, to prosecute the undertaking without the interruption of a day's repose; and therefore the caution here given, at the commencement of the undertaking, was a seasonable admonition.

12-17. Verily my sabbaths ye shall keep-- The reason for the fresh inculcation of the fourth commandment at this particular period was, that the great ardor and eagerness, with which all classes betook themselves to the construction of the tabernacle, exposed them to the temptation of encroaching on the sanctity of the appointed day of rest. They might suppose that the erection of the tabernacle was a sacred work, and that it would be a high merit, an acceptable tribute, to prosecute the undertaking without the interruption of a day's repose; and therefore the caution here given, at the commencement of the undertaking, was a seasonable admonition.


<hi type="bold">18. tables of stone, written with the finger of God--</hi>containing the ten commandments (<reference osisRef="Exod.24.12">Ex 24:12</reference>), called "tables of testimony," because God testified His will in them. <chapter eID="Exod.31"/>

18. tables of stone, written with the finger of God-- containing the ten commandments (Ex 24:12), called "tables of testimony," because God testified His will in them.


<title type="x-s2">CHAPTER 32</title> <title type="x-s3"><reference osisRef="Exod.32.1-Exod.32.35">Ex 32:1-35</reference>. The Golden Calf.</title>

<hi type="bold">1. when the people saw that Moses delayed--</hi>They supposed that he had lost his way in the darkness or perished in the fire.

<hi type="bold">the people gathered themselves together unto Aaron--</hi>rather, "against" Aaron in a tumultuous manner, to compel him to do what they wished. The incidents related in this chapter disclose a state of popular sentiment and feeling among the Israelites that stands in singular contrast to the tone of profound and humble reverence they displayed at the giving of the law. Within a space of little more than thirty days, their impressions were dissipated. Although they were still encamped upon ground which they had every reason to regard as holy; although the cloud of glory that capped the summit of Sinai was still before their eyes, affording a visible demonstration of their being in close contact, or rather in the immediate presence, of God, they acted as if they had entirely forgotten the impressive scenes of which they had been so recently the witnesses.

<hi type="bold">said unto him, Up, make us gods, which shall go before us--</hi>The Hebrew word rendered "gods" is simply the name of God in its plural form. The image made was single, and therefore it would be imputing to the Israelites a greater sin than they were guilty of, to charge them with renouncing the worship of the true God for idols. The fact is, that they required, like children, to have something to strike their senses, and as the Shekinah, "the glory of God," of which they had hitherto enjoyed the sight, was now veiled, they wished for some visible material object as the symbol of the divine presence, which should go before them as the pillar of fire had done.

CHAPTER 32 Ex 32:1-35. The Golden Calf. 1. when the people saw that Moses delayed-- They supposed that he had lost his way in the darkness or perished in the fire. the people gathered themselves together unto Aaron-- rather, "against" Aaron in a tumultuous manner, to compel him to do what they wished. The incidents related in this chapter disclose a state of popular sentiment and feeling among the Israelites that stands in singular contrast to the tone of profound and humble reverence they displayed at the giving of the law. Within a space of little more than thirty days, their impressions were dissipated. Although they were still encamped upon ground which they had every reason to regard as holy; although the cloud of glory that capped the summit of Sinai was still before their eyes, affording a visible demonstration of their being in close contact, or rather in the immediate presence, of God, they acted as if they had entirely forgotten the impressive scenes of which they had been so recently the witnesses. said unto him, Up, make us gods, which shall go before us-- The Hebrew word rendered "gods" is simply the name of God in its plural form. The image made was single, and therefore it would be imputing to the Israelites a greater sin than they were guilty of, to charge them with renouncing the worship of the true God for idols. The fact is, that they required, like children, to have something to strike their senses, and as the Shekinah, "the glory of God," of which they had hitherto enjoyed the sight, was now veiled, they wished for some visible material object as the symbol of the divine presence, which should go before them as the pillar of fire had done.


<hi type="bold">2. Aaron said, ... Break off ... earrings--</hi>It was not an Egyptian custom for young men to wear earrings, and the circumstance, therefore, seems to point out "the mixed rabble," who were chiefly foreign slaves, as the ringleaders in this insurrection. In giving direction to break their earrings, Aaron probably calculated on gaining time; or, perhaps, on their covetousness and love of finery proving stronger than their idolatrous propensity. If such were his expectations, they were doomed to signal disappointment. Better to have calmly and earnestly remonstrated with them, or to have preferred duty to expediency, leaving the issue in the hands of Providence.

2. Aaron said,... Break off... earrings-- It was not an Egyptian custom for young men to wear earrings, and the circumstance, therefore, seems to point out "the mixed rabble," who were chiefly foreign slaves, as the ringleaders in this insurrection. In giving direction to break their earrings, Aaron probably calculated on gaining time; or, perhaps, on their covetousness and love of finery proving stronger than their idolatrous propensity. If such were his expectations, they were doomed to signal disappointment. Better to have calmly and earnestly remonstrated with them, or to have preferred duty to expediency, leaving the issue in the hands of Providence.


<hi type="bold">3. all the people brake off the golden earrings--</hi>The Egyptian rings, as seen on the monuments, were round massy plates of metal; and as they were rings of this sort the Israelites wore, their size and number must, in the general collection, have produced a large store of the precious metal.

3. all the people brake off the golden earrings-- The Egyptian rings, as seen on the monuments, were round massy plates of metal; and as they were rings of this sort the Israelites wore, their size and number must, in the general collection, have produced a large store of the precious metal.


<hi type="bold">4. fashioned it with a graving tool, after he had made it a molten calf--</hi>The words are transposed, and the rendering should be, "he framed with a graving tool the image to be made, and having poured the liquid gold into the mould, he made it a molten calf." It is not said whether it was of life size, whether it was of solid gold or merely a wooden frame covered with plates of gold. This idol seems to have been the god Apis, the chief deity of the Egyptians, worshipped at Memphis under the form of a live ox, three years old. It was distinguished by a triangular white spot on its forehead and other peculiar marks. Images of it in the form of a whole ox, or of a calf's head on the end of a pole, were very common; and it makes a great figure on the monuments where it is represented in the van of all processions, as borne aloft on men's shoulders.

<hi type="bold">they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt--</hi>It is inconceivable that they, who but a few weeks before had witnessed such amazing demonstrations of the true God, could have suddenly sunk to such a pitch of infatuation and brutish stupidity, as to imagine that human art or hands could make a god that should go before them. But it must be borne in mind, that though by election and in name they were the people of God, they were as yet, in feelings and associations, in habits and tastes, little, if at all different, from Egyptians. They meant the calf to be an image, a visible sign or symbol of Jehovah, so that their sin consisted not in a breach of the FIRST [Ex 20:3], but of the SECOND commandment [Ex 20:4-6].

4. fashioned it with a graving tool, after he had made it a molten calf-- The words are transposed, and the rendering should be, "he framed with a graving tool the image to be made, and having poured the liquid gold into the mould, he made it a molten calf." It is not said whether it was of life size, whether it was of solid gold or merely a wooden frame covered with plates of gold. This idol seems to have been the god Apis, the chief deity of the Egyptians, worshipped at Memphis under the form of a live ox, three years old. It was distinguished by a triangular white spot on its forehead and other peculiar marks. Images of it in the form of a whole ox, or of a calf's head on the end of a pole, were very common; and it makes a great figure on the monuments where it is represented in the van of all processions, as borne aloft on men's shoulders. they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt-- It is inconceivable that they, who but a few weeks before had witnessed such amazing demonstrations of the true God, could have suddenly sunk to such a pitch of infatuation and brutish stupidity, as to imagine that human art or hands could make a god that should go before them. But it must be borne in mind, that though by election and in name they were the people of God, they were as yet, in feelings and associations, in habits and tastes, little, if at all different, from Egyptians. They meant the calf to be an image, a visible sign or symbol of Jehovah, so that their sin consisted not in a breach of the FIRST [Ex 20:3], but of the SECOND commandment [Ex 20:4-6].


<hi type="bold">5-6. Aaron made proclamation, and said, To-morrow is a feast to the Lord--</hi>a remarkable circumstance, strongly confirmatory of the view that they had not renounced the worship of Jehovah, but in accordance with Egyptian notions, had formed an image with which they had been familiar, to be the visible symbol of the divine presence. But there seems to have been much of the revelry that marked the feasts of the heathen.

5-6. Aaron made proclamation, and said, To-morrow is a feast to the Lord-- a remarkable circumstance, strongly confirmatory of the view that they had not renounced the worship of Jehovah, but in accordance with Egyptian notions, had formed an image with which they had been familiar, to be the visible symbol of the divine presence. But there seems to have been much of the revelry that marked the feasts of the heathen.


<hi type="bold">7-14. the Lord said unto Moses, Go, get thee down--</hi>Intelligence of the idolatrous scene enacted at the foot of the mount was communicated to Moses in language borrowed from human passions and feelings, and the judgment of a justly offended God was pronounced in terms of just indignation against the gross violation of the so recently promulgated laws.

7-14. the Lord said unto Moses, Go, get thee down-- Intelligence of the idolatrous scene enacted at the foot of the mount was communicated to Moses in language borrowed from human passions and feelings, and the judgment of a justly offended God was pronounced in terms of just indignation against the gross violation of the so recently promulgated laws.


<hi type="bold">15-18. Moses turned, and went down from the mount--</hi>The plain, Er-Raheh, is not visible from the top of Jebel Musa, nor can the mount be descended on the side towards that valley; hence Moses and his companion, who on duty had patiently waited his return in the hollow of the mountain's brow, heard the shouting some time before they actually saw the camp.

15-18. Moses turned, and went down from the mount-- The plain, Er-Raheh, is not visible from the top of Jebel Musa, nor can the mount be descended on the side towards that valley; hence Moses and his companion, who on duty had patiently waited his return in the hollow of the mountain's brow, heard the shouting some time before they actually saw the camp.


<hi type="bold">19. Moses' anger waxed hot, and he cast the tables out of his hands--</hi>The arrival of the leader, like the appearance of a specter, arrested the revellers in the midst of their carnival, and his act of righteous indignation when he dashed on the ground the tables of the law, in token that as they had so soon departed from their covenant relation, so God could withdraw the peculiar privileges that He had promised them--that act, together with the rigorous measures that followed, forms one of the most striking scenes recorded in sacred history.

19. Moses' anger waxed hot, and he cast the tables out of his hands-- The arrival of the leader, like the appearance of a specter, arrested the revellers in the midst of their carnival, and his act of righteous indignation when he dashed on the ground the tables of the law, in token that as they had so soon departed from their covenant relation, so God could withdraw the peculiar privileges that He had promised them--that act, together with the rigorous measures that followed, forms one of the most striking scenes recorded in sacred history.


<hi type="bold">20. he took the calf which they had made, and burnt it in the fire, &c.--</hi>It has been supposed that the gold was dissolved by natron or some chemical substance. But there is no mention of solubility here, or in <reference osisRef="Deut.9.21">De 9:21</reference>; it was "burned in the fire," to cast it into ingots of suitable size for the operations which follow--"grounded to powder"; the powder of malleable metals can be ground so fine as to resemble dust from the wings of a moth or butterfly; and these dust particles will float in water for hours, and in a running stream for days. These operations of grinding were intended to show contempt for such worthless gods, and the Israelites would be made to remember the humiliating lesson by the state of the water they had drunk for a time [Napier]. Others think that as the idolatrous festivals were usually ended with great use of sweet wine, the nauseous draught of the gold dust would be a severe punishment (compare <reference osisRef="2Kgs.23.6">2Ki 23:6</reference>, <reference osisRef="2Kgs.23.15">15</reference>; <reference osisRef="2Chr.15.16">2Ch 15:16</reference>; <reference osisRef="2Chr.34.7">34:7</reference>).

20. he took the calf which they had made, and burnt it in the fire, &c.-- It has been supposed that the gold was dissolved by natron or some chemical substance. But there is no mention of solubility here, or in De 9:21; it was "burned in the fire," to cast it into ingots of suitable size for the operations which follow--"grounded to powder"; the powder of malleable metals can be ground so fine as to resemble dust from the wings of a moth or butterfly; and these dust particles will float in water for hours, and in a running stream for days. These operations of grinding were intended to show contempt for such worthless gods, and the Israelites would be made to remember the humiliating lesson by the state of the water they had drunk for a time [Napier]. Others think that as the idolatrous festivals were usually ended with great use of sweet wine, the nauseous draught of the gold dust would be a severe punishment (compare 2Ki 23:6, 15; 2Ch 15:16; 34:7).


<hi type="bold">22. And Aaron said, Let not the anger of my lord wax hot--</hi>Aaron cuts a poor figure, making a shuffling excuse and betraying more dread of the anger of Moses than of the Lord (compare <reference osisRef="Deut.9.20">De 9:20</reference>).

22. And Aaron said, Let not the anger of my lord wax hot-- Aaron cuts a poor figure, making a shuffling excuse and betraying more dread of the anger of Moses than of the Lord (compare De 9:20).


<hi type="bold">25. naked--</hi>either unarmed and defenseless, or ashamed from a sense of guilt. Some think they were literally naked, as the Egyptians performed some of their rites in that indecent manner.

25. naked-- either unarmed and defenseless, or ashamed from a sense of guilt. Some think they were literally naked, as the Egyptians performed some of their rites in that indecent manner.


<hi type="bold">26-28. Moses stood in the gate of the camp, and said--</hi>The camp is supposed to have been protected by a rampart after the attack of the Amalekites.

<hi type="bold">Who is on the Lord's side? let him come unto me--</hi>The zeal and courage of Moses was astonishing, considering he opposed an intoxicated mob. The people were separated into two divisions, and those who were the boldest and most obstinate in vindicating their idolatry were put to death, while the rest, who withdrew in shame or sorrow, were spared.

26-28. Moses stood in the gate of the camp, and said-- The camp is supposed to have been protected by a rampart after the attack of the Amalekites. Who is on the Lord's side? let him come unto me-- The zeal and courage of Moses was astonishing, considering he opposed an intoxicated mob. The people were separated into two divisions, and those who were the boldest and most obstinate in vindicating their idolatry were put to death, while the rest, who withdrew in shame or sorrow, were spared.


<hi type="bold">29. Consecrate yourselves to-day to the Lord--</hi>or, "Ye have consecrated yourselves to-day." The Levites, notwithstanding the dejection of Aaron, distinguished themselves by their zeal for the honor of God and their conduct in doing the office of executioners on this occasion; and this was one reason that they were appointed to a high and honorable office in the service of the sanctuary.

29. Consecrate yourselves to-day to the Lord-- or, "Ye have consecrated yourselves to-day." The Levites, notwithstanding the dejection of Aaron, distinguished themselves by their zeal for the honor of God and their conduct in doing the office of executioners on this occasion; and this was one reason that they were appointed to a high and honorable office in the service of the sanctuary.


<hi type="bold">30-33. Moses said unto the people, Ye have sinned a great sin--</hi>Moses labored to show the people the heinous nature of their sin, and to bring them to repentance. But not content with that, he hastened more earnestly to intercede for them.

30-33. Moses said unto the people, Ye have sinned a great sin-- Moses labored to show the people the heinous nature of their sin, and to bring them to repentance. But not content with that, he hastened more earnestly to intercede for them.


<hi type="bold">35. the Lord plagued the people, because they made the calf--</hi>No immediate judgments were inflicted, but this early lapse into idolatry was always mentioned as an aggravation of their subsequent apostasies. <chapter eID="Exod.32"/>

35. the Lord plagued the people, because they made the calf-- No immediate judgments were inflicted, but this early lapse into idolatry was always mentioned as an aggravation of their subsequent apostasies.


<title type="x-s2">CHAPTER 33</title> <title type="x-s3"><reference osisRef="Exod.33.1-Exod.33.23">Ex 33:1-23</reference>. The Lord Refuses to Go with the People.</title>

<hi type="bold">1. the Lord said--</hi>rather "had" said unto Moses. The conference detailed in this chapter must be considered as having occurred prior to the pathetic intercession of Moses, recorded at the close of the preceding chapter; and the historian, having mentioned the fact of his earnest and painful anxiety, under the overwhelming pressure of which he poured forth that intercessory prayer for his apostate countrymen, now enters on a detailed account of the circumstances.

CHAPTER 33 Ex 33:1-23. The Lord Refuses to Go with the People. 1. the Lord said-- rather "had" said unto Moses. The conference detailed in this chapter must be considered as having occurred prior to the pathetic intercession of Moses, recorded at the close of the preceding chapter; and the historian, having mentioned the fact of his earnest and painful anxiety, under the overwhelming pressure of which he poured forth that intercessory prayer for his apostate countrymen, now enters on a detailed account of the circumstances.


<hi type="bold">3. I will not go up ... lest I consume thee--</hi>Here the Lord is represented as determined to do what He afterwards did not. (See on <reference osisRef="Exod.32.7">Ex 32:7</reference>).

3. I will not go up... lest I consume thee-- Here the Lord is represented as determined to do what He afterwards did not. (See on Ex 32:7).


<hi type="bold">4. when the people heard these evil tidings--</hi>from Moses on his descent from the mount.

4. when the people heard these evil tidings-- from Moses on his descent from the mount.


<hi type="bold">5. put off thy ornaments--</hi>In seasons of mourning, it is customary with Eastern people to lay aside all gewgaws and divest themselves of their jewels, their gold, and every thing rich and splendid in their dress. This token of their sorrow the Lord required of His offending people.

<hi type="bold">that I may know what to do unto thee--</hi>The language is accommodated to the feeble apprehensions of men. God judges the state of the heart by the tenor of the conduct. In the case of the Israelites, He cherished a design of mercy; and the moment He discerned the first symptoms of contrition, by their stripping off their ornaments, as penitents conscious of their error and sincerely sorrowful, this fact added its weight to the fervency of Moses' prayers, and gave them prevalence with God in behalf of the people.

5. put off thy ornaments-- In seasons of mourning, it is customary with Eastern people to lay aside all gewgaws and divest themselves of their jewels, their gold, and every thing rich and splendid in their dress. This token of their sorrow the Lord required of His offending people. that I may know what to do unto thee-- The language is accommodated to the feeble apprehensions of men. God judges the state of the heart by the tenor of the conduct. In the case of the Israelites, He cherished a design of mercy; and the moment He discerned the first symptoms of contrition, by their stripping off their ornaments, as penitents conscious of their error and sincerely sorrowful, this fact added its weight to the fervency of Moses' prayers, and gave them prevalence with God in behalf of the people.


<hi type="bold">7. Moses took the tabernacle, and pitched it without the camp--</hi>Not the tabernacle, of which a pattern had been given him, for it was not yet erected, but his own tent--conspicuous as that of the leader--in a part of which he heard cases and communed with God about the people's interests; hence called "the tabernacle of the congregation," and the withdrawal of which, in abhorrence from a polluted camp, was regarded as the first step in the total abandonment with which God had threatened them.

7. Moses took the tabernacle, and pitched it without the camp-- Not the tabernacle, of which a pattern had been given him, for it was not yet erected, but his own tent--conspicuous as that of the leader--in a part of which he heard cases and communed with God about the people's interests; hence called "the tabernacle of the congregation," and the withdrawal of which, in abhorrence from a polluted camp, was regarded as the first step in the total abandonment with which God had threatened them.


<hi type="bold">8. all the people rose up, and stood every man at his tent door--</hi>Its removal produced deep and universal consternation; and it is easy to conceive how anxiously all eyes would be directed towards it; how rapidly the happy intelligence would spread, when a phenomenon was witnessed from which an encouraging hope could be founded.

8. all the people rose up, and stood every man at his tent door-- Its removal produced deep and universal consternation; and it is easy to conceive how anxiously all eyes would be directed towards it; how rapidly the happy intelligence would spread, when a phenomenon was witnessed from which an encouraging hope could be founded.


<hi type="bold">9-11. the cloudy pillar descended, and stood at the door of the tabernacle--</hi>How would the downcast hearts of the people revive--how would the tide of joy swell in every bosom, when the symbolic cloud was seen slowly and majestically to descend and stand at the entrance of the tabernacle!

<hi type="bold">as Moses entered--</hi>It was when he appeared as their mediator, when he repaired from day to day to intercede for them, that welcome token of assurance was given that his advocacy prevailed, that Israel's sin was forgiven, and that God would again be gracious.

9-11. the cloudy pillar descended, and stood at the door of the tabernacle-- How would the downcast hearts of the people revive--how would the tide of joy swell in every bosom, when the symbolic cloud was seen slowly and majestically to descend and stand at the entrance of the tabernacle! as Moses entered-- It was when he appeared as their mediator, when he repaired from day to day to intercede for them, that welcome token of assurance was given that his advocacy prevailed, that Israel's sin was forgiven, and that God would again be gracious.


<hi type="bold">18-23. I beseech thee, show me thy glory--</hi>This is one of the most mysterious scenes described in the Bible: he had, for his comfort and encouragement, a splendid and full display of the divine majesty, not in its unveiled effulgence, but as far as the weakness of humanity would admit. The face, hand, back parts, are to be understood figuratively. <chapter eID="Exod.33"/>

18-23. I beseech thee, show me thy glory-- This is one of the most mysterious scenes described in the Bible: he had, for his comfort and encouragement, a splendid and full display of the divine majesty, not in its unveiled effulgence, but as far as the weakness of humanity would admit. The face, hand, back parts, are to be understood figuratively.


<title type="x-s2">CHAPTER 34</title> <title type="x-s3"><reference osisRef="Exod.34.1-Exod.34.35">Ex 34:1-35</reference>. The Tables Are Renewed.</title>

<hi type="bold">1. the like unto the first--</hi>God having been reconciled to repentant Israel, through the earnest intercession, the successful mediation of Moses, means were to be taken for the restoration of the broken covenant. Intimation was given, however, in a most intelligible and expressive manner, that the favor was to be restored with some memento of the rupture; for at the former time God Himself had provided the materials, as well as written upon them. Now, Moses was to prepare the stone tables, and God was only to retrace the characters originally inscribed for the use and guidance of the people.

CHAPTER 34 Ex 34:1-35. The Tables Are Renewed. 1. the like unto the first-- God having been reconciled to repentant Israel, through the earnest intercession, the successful mediation of Moses, means were to be taken for the restoration of the broken covenant. Intimation was given, however, in a most intelligible and expressive manner, that the favor was to be restored with some memento of the rupture; for at the former time God Himself had provided the materials, as well as written upon them. Now, Moses was to prepare the stone tables, and God was only to retrace the characters originally inscribed for the use and guidance of the people.


<hi type="bold">2. present thyself ... to me in the top of the mount--</hi>Not absolutely the highest peak; for as the cloud of the Shekinah usually abode on the summit, and yet (<reference osisRef="Exod.34.5">Ex 34:5</reference>) it "descended," the plain inference is that Moses was to station himself at a point not far distant, but still below the loftiest pinnacle.

2. present thyself... to me in the top of the mount-- Not absolutely the highest peak; for as the cloud of the Shekinah usually abode on the summit, and yet (Ex 34:5) it "descended," the plain inference is that Moses was to station himself at a point not far distant, but still below the loftiest pinnacle.


<hi type="bold">3. no man shall come up with thee ... neither ... flocks nor herds--</hi>All these enactments were made in order that the law might be a second time renewed with the solemnity and sanctity that marked its first delivery. The whole transaction was ordered so as to impress the people with an awful sense of the holiness of God; and that it was a matter of no trifling moment to have subjected Him, so to speak, to the necessity of re-delivering the law of the ten commandments.

3. no man shall come up with thee... neither... flocks nor herds-- All these enactments were made in order that the law might be a second time renewed with the solemnity and sanctity that marked its first delivery. The whole transaction was ordered so as to impress the people with an awful sense of the holiness of God; and that it was a matter of no trifling moment to have subjected Him, so to speak, to the necessity of re-delivering the law of the ten commandments.


<hi type="bold">4. Moses ... took in his hand the two tables of stone--</hi>As Moses had no attendant to divide the labor of carrying them, it is evident that they must have been light, and of no great dimensions--probably flat slabs of shale or slate, such as abound in the mountainous region of Horeb. An additional proof of their comparatively small size appears in the circumstance of their being deposited in the ark of the most holy place (<reference osisRef="Exod.25.10">Ex 25:10</reference>).

4. Moses... took in his hand the two tables of stone-- As Moses had no attendant to divide the labor of carrying them, it is evident that they must have been light, and of no great dimensions--probably flat slabs of shale or slate, such as abound in the mountainous region of Horeb. An additional proof of their comparatively small size appears in the circumstance of their being deposited in the ark of the most holy place (Ex 25:10).


<hi type="bold">5. the Lord descended in the cloud--</hi>After graciously hovering over the tabernacle, it seems to have resumed its usual position on the summit of the mount. It was the shadow of God manifest to the outward senses; and, at the same time, of God manifest in the flesh. The emblem of a cloud seems to have been chosen to signify that, although He was pleased to make known much about himself, there was more veiled from mortal view. It was to check presumption and engender awe and give a humble sense of human attainments in divine knowledge, as now man sees, but darkly.

5. the Lord descended in the cloud-- After graciously hovering over the tabernacle, it seems to have resumed its usual position on the summit of the mount. It was the shadow of God manifest to the outward senses; and, at the same time, of God manifest in the flesh. The emblem of a cloud seems to have been chosen to signify that, although He was pleased to make known much about himself, there was more veiled from mortal view. It was to check presumption and engender awe and give a humble sense of human attainments in divine knowledge, as now man sees, but darkly.


<hi type="bold">6. the Lord passed by before him--</hi>in this remarkable scene, God performed what He had promised to Moses the day before.

<hi type="bold">proclaimed, The Lord ... merciful and gracious--</hi>At an earlier period He had announced Himself to Moses, in the glory of His self-existent and eternal majesty, as "I am" [Ex 3:14]; now He makes Himself known in the glory of His grace and goodness--attributes that were to be illustriously displayed in the future history and experience of the church. Being about to republish His law--the sin of the Israelites being forgiven and the deed of pardon about to be signed and sealed by renewing the terms of the former covenant--it was the most fitting time to proclaim the extent of the divine mercy which was to be displayed, not in the case of Israel only, but of all who offend.

6. the Lord passed by before him-- in this remarkable scene, God performed what He had promised to Moses the day before. proclaimed, The Lord... merciful and gracious-- At an earlier period He had announced Himself to Moses, in the glory of His self-existent and eternal majesty, as "I am" [Ex 3:14]; now He makes Himself known in the glory of His grace and goodness--attributes that were to be illustriously displayed in the future history and experience of the church. Being about to republish His law--the sin of the Israelites being forgiven and the deed of pardon about to be signed and sealed by renewing the terms of the former covenant--it was the most fitting time to proclaim the extent of the divine mercy which was to be displayed, not in the case of Israel only, but of all who offend.


<hi type="bold">8-26. Moses bowed ... and worshipped--</hi>In the East, people bow the head to royalty, and are silent when it passes by, while in the West, they take off their hats and shout.

8-26. Moses bowed... and worshipped-- In the East, people bow the head to royalty, and are silent when it passes by, while in the West, they take off their hats and shout.


<hi type="bold">27-28. And the Lord said unto Moses, Write thou these words--</hi>that is, the ceremonial and judicial injunctions comprehended above (<reference osisRef="Exod.34.11-Exod.34.26">Ex 34:11-26</reference>); while the rewriting of the ten commandments on the newly prepared slabs was done by God Himself (compare <reference osisRef="Deut.10.1-Deut.10.4">De 10:1-4</reference>).

27-28. And the Lord said unto Moses, Write thou these words-- that is, the ceremonial and judicial injunctions comprehended above (Ex 34:11-26); while the rewriting of the ten commandments on the newly prepared slabs was done by God Himself (compare De 10:1-4).


<hi type="bold">29. Moses wist not that the skin of his face shone while he talked with him--</hi>It was an intimation of the exalted presence into which he had been admitted and of the glory he had witnessed (<reference osisRef="2Cor.3.18">2Co 3:18</reference>); and in that view, it was a badge of his high office as the ambassador of God. No testimonial needed to be produced. He bore his credentials on his very face; and whether this extraordinary effulgence was a permanent or merely temporary distinction, it cannot be doubted that this reflected glory was given him as an honor before all the people.

29. Moses wist not that the skin of his face shone while he talked with him-- It was an intimation of the exalted presence into which he had been admitted and of the glory he had witnessed (2Co 3:18); and in that view, it was a badge of his high office as the ambassador of God. No testimonial needed to be produced. He bore his credentials on his very face; and whether this extraordinary effulgence was a permanent or merely temporary distinction, it cannot be doubted that this reflected glory was given him as an honor before all the people.


<hi type="bold">30. they were afraid to come nigh him--</hi>Their fear arose from a sense of guilt--the beaming radiance of his countenance made him appear to their awe-struck consciences a flaming minister of heaven.

30. they were afraid to come nigh him-- Their fear arose from a sense of guilt--the beaming radiance of his countenance made him appear to their awe-struck consciences a flaming minister of heaven.


<hi type="bold">33. he put a veil on his face--</hi>That veil was with the greatest propriety removed when speaking with the Lord, for every one appears unveiled to the eye of Omniscience; but it was replaced on returning to the people--and this was emblematic of the dark and shadowy character of that dispensation (<reference osisRef="2Cor.3.13">2Co 3:13</reference>, <reference osisRef="2Cor.3.14">14</reference>). <chapter eID="Exod.34"/>

33. he put a veil on his face-- That veil was with the greatest propriety removed when speaking with the Lord, for every one appears unveiled to the eye of Omniscience; but it was replaced on returning to the people--and this was emblematic of the dark and shadowy character of that dispensation (2Co 3:13, 14).


<title type="x-s2">CHAPTER 35</title> <title type="x-s3"><reference osisRef="Exod.35.1-Exod.35.35">Ex 35:1-35</reference>. Contributions to the Tabernacle.</title>

<hi type="bold">1. Moses gathered all the congregation of the children of Israel, &c.--</hi>On the occasion referred to in the opening of this chapter, the Israelites were specially reminded of the design to erect a magnificent tabernacle for the regular worship of God, as well as of the leading articles that were required to furnish that sacred edifice [Ex 35:11-19]. (See on <reference osisRef="Exod.25.1-Exod.25.40">Ex 25:1-40</reference>; <reference osisRef="Exod.27.1-Exod.27.21">Ex 27:1-21</reference>; <reference osisRef="Exod.30.1-Exod.31.18">Ex 30:1-31:18</reference>).

CHAPTER 35 Ex 35:1-35. Contributions to the Tabernacle. 1. Moses gathered all the congregation of the children of Israel, &c.-- On the occasion referred to in the opening of this chapter, the Israelites were specially reminded of the design to erect a magnificent tabernacle for the regular worship of God, as well as of the leading articles that were required to furnish that sacred edifice [Ex 35:11-19]. (See on Ex 25:1-40; Ex 27:1-21; Ex 30:1-31:18).


<hi type="bold">20-21. all the congregation of Israel departed from the presence of Moses--</hi>No exciting harangues were made, nor had the people Bibles at home in which they could compare the requirements of their leader and see if these things were so. But they had no doubt as to his bearing to them the will of God, and they were impressed with so strong a sense of its being their duty, that they made a spontaneous offer of the best and most valuable treasures they possessed.

20-21. all the congregation of Israel departed from the presence of Moses-- No exciting harangues were made, nor had the people Bibles at home in which they could compare the requirements of their leader and see if these things were so. But they had no doubt as to his bearing to them the will of God, and they were impressed with so strong a sense of its being their duty, that they made a spontaneous offer of the best and most valuable treasures they possessed.


<hi type="bold">22. they came, both men and women, &c.--</hi>literally, "the men over and above the women"; a phraseology which implies that the women acted a prominent part, presented their offerings first, and then were followed by as many of their male companions as were similarly disposed.

<hi type="bold">brought bracelets, &c.--</hi>There was in that early age no money in the form of coins or bullion. What money passed current with the merchant consisted of rings which were weighed, and principally of ornaments for personal decoration. Astonishment at the abundance of their ornaments is at an end when we learn that costly and elegant ornaments abounded in proportion as clothing was simple and scarce among the Egyptians, and some, entirely divested of clothing, yet wore rich necklaces [Hengstenberg]. Among people with Oriental sentiments and tastes, scarcely any stronger proof could have been given of the power of religion than their willingness not only to lay aside, but to devote those much-valued trinkets to the house of God; and thus all, like the Eastern sages, laid the best they had at the service of God.

22. they came, both men and women, &c.-- literally, "the men over and above the women"; a phraseology which implies that the women acted a prominent part, presented their offerings first, and then were followed by as many of their male companions as were similarly disposed. brought bracelets, &c.-- There was in that early age no money in the form of coins or bullion. What money passed current with the merchant consisted of rings which were weighed, and principally of ornaments for personal decoration. Astonishment at the abundance of their ornaments is at an end when we learn that costly and elegant ornaments abounded in proportion as clothing was simple and scarce among the Egyptians, and some, entirely divested of clothing, yet wore rich necklaces [Hengstenberg]. Among people with Oriental sentiments and tastes, scarcely any stronger proof could have been given of the power of religion than their willingness not only to lay aside, but to devote those much-valued trinkets to the house of God; and thus all, like the Eastern sages, laid the best they had at the service of God.


<hi type="bold">30. See, the Lord hath called by name Bezaleel, the son of Uri, &c.--</hi>Moses had made this communication before [see <reference osisRef="Exod.31.2-Exod.31.5">Ex 31:2-5</reference>; also see on Ex 31:2]. But now that the collection had been made, the materials were contributed, and the operations of building about to be commenced, it was with the greatest propriety he reminded the people that the individuals entrusted with the application of their gold and silver had been nominated to the work by authority to which all would bow.

30. See, the Lord hath called by name Bezaleel, the son of Uri, &c.-- Moses had made this communication before [see Ex 31:2-5; also see on Ex 31:2]. But now that the collection had been made, the materials were contributed, and the operations of building about to be commenced, it was with the greatest propriety he reminded the people that the individuals entrusted with the application of their gold and silver had been nominated to the work by authority to which all would bow.


<hi type="bold">35. Them hath he filled with wisdom of heart--</hi>A statement which not only testifies that skill in art and science is a direct gift from God, but that weaving was especially the business of men in Egypt (see <reference osisRef="Exod.38.22">Ex 38:22</reference>; <reference osisRef="Exod.39.22">39:22</reference>, <reference osisRef="Exod.39.27">27</reference>). And in perfect harmony with the testimony of the monuments is the account given by Moses to the artists who were divinely taught the arts necessary for the embellishment of the tabernacle. Others, whose limited means did not admit of these expensive contributions, offered their gratuitous services in fabricating such articles of tapestry as were needed; arts which the Israelitish females learned as bondwomen, in the houses of Egyptian princes. <chapter eID="Exod.35"/>

35. Them hath he filled with wisdom of heart-- A statement which not only testifies that skill in art and science is a direct gift from God, but that weaving was especially the business of men in Egypt (see Ex 38:22; 39:22, 27). And in perfect harmony with the testimony of the monuments is the account given by Moses to the artists who were divinely taught the arts necessary for the embellishment of the tabernacle. Others, whose limited means did not admit of these expensive contributions, offered their gratuitous services in fabricating such articles of tapestry as were needed; arts which the Israelitish females learned as bondwomen, in the houses of Egyptian princes.


<title type="x-s2">CHAPTER 36</title> <title type="x-s3"><reference osisRef="Exod.36.1-Exod.36.38">Ex 36:1-38</reference>. Offerings Delivered to the Workmen.</title>

<hi type="bold">1. Then wrought Bezaleel and Aholiab, and every wise-hearted man, &c.--</hi>Here is an illustrious example of zeal and activity in the work of the Lord. No unnecessary delay was allowed to take place; and from the moment the first pole was stuck in the ground till the final completion of the sacred edifice, he and his associates labored with all the energies both of mind and body engaged in the work. And what was the mainspring of their arduous and untiring diligence? They could be actuated by none of the ordinary motives that give impulse to human industry, by no desire for the acquisition of gain; no ambition for honor; no view of gratifying a mere love of power in directing the labors of a large body of men. They felt the stimulus--the strong irresistible impulse of higher and holier motives--obedience to the authority, zeal for the glory, and love to the service of God.

CHAPTER 36 Ex 36:1-38. Offerings Delivered to the Workmen. 1. Then wrought Bezaleel and Aholiab, and every wise-hearted man, &c.-- Here is an illustrious example of zeal and activity in the work of the Lord. No unnecessary delay was allowed to take place; and from the moment the first pole was stuck in the ground till the final completion of the sacred edifice, he and his associates labored with all the energies both of mind and body engaged in the work. And what was the mainspring of their arduous and untiring diligence? They could be actuated by none of the ordinary motives that give impulse to human industry, by no desire for the acquisition of gain; no ambition for honor; no view of gratifying a mere love of power in directing the labors of a large body of men. They felt the stimulus--the strong irresistible impulse of higher and holier motives--obedience to the authority, zeal for the glory, and love to the service of God.


3. they (the workmen)

<hi type="bold">received of Moses all the offering, which the children of Israel had brought, &c.--</hi>It appears that the building was begun after the first few contributions were made; it was progressively carried on, and no necessity occurred to suspend operations even for the shortest interval, from want of the requisite materials.

<hi type="bold">they brought yet unto him free offerings every morning, &c.--</hi>Moses, in common with other Oriental magistrates, had his morning levees for receiving the people (see on <reference osisRef="Exod.18.13">Ex 18:13</reference>); and it was while he was performing his magisterial duties that the people brought unto him freewill offerings every morning. Some who had nothing but their manual labor to give would spend a great part of the night in hastening to complete their self-imposed task before the early dawn; others might find their hearts constrained by silent meditations on their beds to open their coffers and give a part of their hoarded treasure to the pious object. All whose hearts were touched by piety, penitence, or gratitude, repaired with eager haste into the presence of Moses, not as heretofore, to have their controversies settled, but to lay on his tribunal their contributions to the sanctuary of God (<reference osisRef="2Cor.9.7">2Co 9:7</reference>).

3. they (the workmen) received of Moses all the offering, which the children of Israel had brought, &c.-- It appears that the building was begun after the first few contributions were made; it was progressively carried on, and no necessity occurred to suspend operations even for the shortest interval, from want of the requisite materials. they brought yet unto him free offerings every morning, &c.-- Moses, in common with other Oriental magistrates, had his morning levees for receiving the people (see on Ex 18:13); and it was while he was performing his magisterial duties that the people brought unto him freewill offerings every morning. Some who had nothing but their manual labor to give would spend a great part of the night in hastening to complete their self-imposed task before the early dawn; others might find their hearts constrained by silent meditations on their beds to open their coffers and give a part of their hoarded treasure to the pious object. All whose hearts were touched by piety, penitence, or gratitude, repaired with eager haste into the presence of Moses, not as heretofore, to have their controversies settled, but to lay on his tribunal their contributions to the sanctuary of God (2Co 9:7).


<hi type="bold">5. they spake unto Moses, saying, The people bring much more than enough, &c.--</hi>By the calculations which the practised eyes of the workmen enabled them to make, they were unanimously of the opinion that the supply already far exceeded the demand and that no more contributions were required. Such a report reflects the highest honor on their character as men of the strictest honor and integrity, who, notwithstanding they had command of an untold amount of the most precious things and might, without any risk of human discovery, have appropriated much to their own use, were too high principled for such acts of peculation. Forthwith, a proclamation was issued to stop further contributions [Ex 36:6].

5. they spake unto Moses, saying, The people bring much more than enough, &c.-- By the calculations which the practised eyes of the workmen enabled them to make, they were unanimously of the opinion that the supply already far exceeded the demand and that no more contributions were required. Such a report reflects the highest honor on their character as men of the strictest honor and integrity, who, notwithstanding they had command of an untold amount of the most precious things and might, without any risk of human discovery, have appropriated much to their own use, were too high principled for such acts of peculation. Forthwith, a proclamation was issued to stop further contributions [Ex 36:6].


<hi type="bold">35. he made a veil of blue--</hi>the second or inner veil, which separated the holy from the most holy place, embroidered with cherubim and of great size and thickness.

35. he made a veil of blue-- the second or inner veil, which separated the holy from the most holy place, embroidered with cherubim and of great size and thickness.


<hi type="bold">37. made an hanging for the ... door--</hi>Curtains of elaborately wrought needlework are often suspended over the entrance to tents of the great nomad sheiks, and throughout Persia, at the entrance of summer tents, mosques, and palaces. They are preferred as cooler and more elegant than wooden doors. This chapter contains an instructive narrative: it is the first instance of donations made for the worship of God, given from the wages of the people's sufferings and toils. They were acceptable to God (<reference osisRef="Phil.4.18">Php 4:18</reference>), and if the Israelites showed such liberality, how much more should those whose privilege it is to live under the Christian dispensation (<reference osisRef="1Cor.6.20">1Co 6:20</reference>; <reference osisRef="1Cor.16.2">16:2</reference>). <chapter eID="Exod.36"/>

37. made an hanging for the... door-- Curtains of elaborately wrought needlework are often suspended over the entrance to tents of the great nomad sheiks, and throughout Persia, at the entrance of summer tents, mosques, and palaces. They are preferred as cooler and more elegant than wooden doors. This chapter contains an instructive narrative: it is the first instance of donations made for the worship of God, given from the wages of the people's sufferings and toils. They were acceptable to God (Php 4:18), and if the Israelites showed such liberality, how much more should those whose privilege it is to live under the Christian dispensation (1Co 6:20; 16:2).


<title type="x-s2">CHAPTER 37</title> <title type="x-s3"><reference osisRef="Exod.37.1-Exod.37.29">Ex 37:1-29</reference>. Furniture of the Tabernacle.</title>

<hi type="bold">1. Bezaleel made the ark--</hi>The description here given of the things within the sacred edifice is almost word for word the same as that contained in <reference osisRef="Exod.25.1-Exod.25.40">Ex 25:1-40</reference>. It is not on that account to be regarded as a useless repetition of minute particulars; for by the enumeration of these details, it can be seen how exactly everything was fashioned according to the "pattern shown on the mount" [Ex 25:40]; and the knowledge of this exact correspondence between the prescription and the execution was essential to the purposes of the fabric.

CHAPTER 37 Ex 37:1-29. Furniture of the Tabernacle. 1. Bezaleel made the ark-- The description here given of the things within the sacred edifice is almost word for word the same as that contained in Ex 25:1-40. It is not on that account to be regarded as a useless repetition of minute particulars; for by the enumeration of these details, it can be seen how exactly everything was fashioned according to the "pattern shown on the mount" [Ex 25:40]; and the knowledge of this exact correspondence between the prescription and the execution was essential to the purposes of the fabric.


<hi type="bold">6-10. made the mercy seat of pure gold--</hi>To construct a figure, whether the body of a beast or a man, with two extended wings, measuring from two to three feet from tip to tip, with the hammer, out of a solid piece of gold, was what few, if any, artisans of the present day could accomplish.

6-10. made the mercy seat of pure gold-- To construct a figure, whether the body of a beast or a man, with two extended wings, measuring from two to three feet from tip to tip, with the hammer, out of a solid piece of gold, was what few, if any, artisans of the present day could accomplish.


<hi type="bold">17-22. he made the candlestick of pure gold--</hi>Practical readers will be apt to say, "Why do such works with the hammer, when they could have been cast so much easier--a process they were well acquainted with?" The only answer that can be given is, that it was done according to order. We have no doubt but there were reasons for so distinctive an order, something significant, which has not been revealed to us [Napier]. The whole of that sacred building was arranged with a view to inculcate through every part of its apparatus the great fundamental principles of revelation. Every object was symbolical of important truth--every piece of furniture was made the hieroglyphic of a doctrine or a duty--on the floor and along the sides of that movable edifice was exhibited, by emblematic signs addressed to the eye, the whole remedial scheme of the gospel. How far this spiritual instruction was received by every successive generation of the Israelites, it may not be easy to determine. But the tabernacle, like the law of which it was a part, was a schoolmaster to Christ [Ga 3:24, 25]. Just as the walls of schools are seen studded with pictorial figures, by which the children, in a manner level to their capacities and suited to arrest their volatile minds, are kept in constant and familiar remembrance of the lessons of piety and virtue, so the tabernacle was intended by its furniture and all its arrangements to serve as a "shadow of good things to come" [He 10:1]. In this view, the minute description given in this chapter respecting the ark and mercy seat, the table of showbread, the candlestick, the altar of incense, and the holy oil, were of the greatest utility and importance; and though there are a few things that are merely ornamental appendages, such as the knops and the flowers, yet, in introducing these into the tabernacle, God displayed the same wisdom and goodness as He has done by introducing real flowers into the kingdom of nature to engage and gratify the eye of man. <chapter eID="Exod.37"/>

17-22. he made the candlestick of pure gold-- Practical readers will be apt to say, "Why do such works with the hammer, when they could have been cast so much easier--a process they were well acquainted with?" The only answer that can be given is, that it was done according to order. We have no doubt but there were reasons for so distinctive an order, something significant, which has not been revealed to us [Napier]. The whole of that sacred building was arranged with a view to inculcate through every part of its apparatus the great fundamental principles of revelation. Every object was symbolical of important truth--every piece of furniture was made the hieroglyphic of a doctrine or a duty--on the floor and along the sides of that movable edifice was exhibited, by emblematic signs addressed to the eye, the whole remedial scheme of the gospel. How far this spiritual instruction was received by every successive generation of the Israelites, it may not be easy to determine. But the tabernacle, like the law of which it was a part, was a schoolmaster to Christ [Ga 3:24, 25]. Just as the walls of schools are seen studded with pictorial figures, by which the children, in a manner level to their capacities and suited to arrest their volatile minds, are kept in constant and familiar remembrance of the lessons of piety and virtue, so the tabernacle was intended by its furniture and all its arrangements to serve as a "shadow of good things to come" [He 10:1]. In this view, the minute description given in this chapter respecting the ark and mercy seat, the table of showbread, the candlestick, the altar of incense, and the holy oil, were of the greatest utility and importance; and though there are a few things that are merely ornamental appendages, such as the knops and the flowers, yet, in introducing these into the tabernacle, God displayed the same wisdom and goodness as He has done by introducing real flowers into the kingdom of nature to engage and gratify the eye of man.


<title type="x-s2">CHAPTER 38</title> <title type="x-s3"><reference osisRef="Exod.38.1-Exod.38.31">Ex 38:1-31</reference>. Furniture of the Tabernacle.</title>

<hi type="bold">1. the altar of burnt offering--</hi>The repetitions are continued, in which may be traced the exact conformity of the execution to the order.

CHAPTER 38 Ex 38:1-31. Furniture of the Tabernacle. 1. the altar of burnt offering-- The repetitions are continued, in which may be traced the exact conformity of the execution to the order.


<hi type="bold">8. laver of brass ... of the looking glasses of the women--</hi>The word mirrors should have been used, as those implements, usually round, inserted into a handle of wood, stone, or metal, were made of brass, silver, or bronze, highly polished [Wilkinson]. It was customary for the Egyptian women to carry mirrors with them to the temples; and whether by taking the looking glasses of the Hebrew women Moses designed to put it out of their power to follow a similar practice at the tabernacle, or whether the supply of brass from other sources in the camp was exhausted, it is interesting to learn how zealously and to a vast extent they surrendered those valued accompaniments of the female toilet.

<hi type="bold">of the women assembling ... at the door--</hi>not priestesses but women of pious character and influence, who frequented the courts of the sacred building (<reference osisRef="Luke.2.37">Lu 2:37</reference>), and whose parting with their mirrors, like the cutting the hair of the Nazarites, was their renouncing the world for a season [Hengstenberg].

8. laver of brass... of the looking glasses of the women-- The word mirrors should have been used, as those implements, usually round, inserted into a handle of wood, stone, or metal, were made of brass, silver, or bronze, highly polished [Wilkinson]. It was customary for the Egyptian women to carry mirrors with them to the temples; and whether by taking the looking glasses of the Hebrew women Moses designed to put it out of their power to follow a similar practice at the tabernacle, or whether the supply of brass from other sources in the camp was exhausted, it is interesting to learn how zealously and to a vast extent they surrendered those valued accompaniments of the female toilet. of the women assembling... at the door-- not priestesses but women of pious character and influence, who frequented the courts of the sacred building (Lu 2:37), and whose parting with their mirrors, like the cutting the hair of the Nazarites, was their renouncing the world for a season [Hengstenberg].


<hi type="bold">9. the court--</hi>It occupied a space of one hundred and fifty feet by seventy-five, and it was enclosed by curtains of fine linen about eight feet high, suspended on brazen or copper pillars. Those curtains were secured by rods fastened to the top, and kept extended by being fastened to pins stuck in the ground.

9. the court-- It occupied a space of one hundred and fifty feet by seventy-five, and it was enclosed by curtains of fine linen about eight feet high, suspended on brazen or copper pillars. Those curtains were secured by rods fastened to the top, and kept extended by being fastened to pins stuck in the ground.


<hi type="bold">10. hooks--</hi>The hooks of the pillars in the court were for hanging up the carcasses of the sacrificial beasts--those on the pillars at the entry of the tabernacle were for hanging the sacerdotal robes and other things used in the service.

10. hooks-- The hooks of the pillars in the court were for hanging up the carcasses of the sacrificial beasts--those on the pillars at the entry of the tabernacle were for hanging the sacerdotal robes and other things used in the service.


<hi type="bold">11. sockets--</hi>mortices or holes in which the end of the pillars stood.

11. sockets-- mortices or holes in which the end of the pillars stood.


<hi type="bold">17. chapiters--</hi>or capitals of the pillars, were wooden posts which ran along their top, to which were attached the hooks for the hangings.

17. chapiters-- or capitals of the pillars, were wooden posts which ran along their top, to which were attached the hooks for the hangings.


<hi type="bold">18. the height in the breadth--</hi>or, "in the measure." The sense is that the hangings of the court gate, which was twenty cubits wide, were of the same height as the hangings all round the court [Wall].

18. the height in the breadth-- or, "in the measure." The sense is that the hangings of the court gate, which was twenty cubits wide, were of the same height as the hangings all round the court [Wall].


<hi type="bold">21. This is the sum of the tabernacle--</hi>Having completed his description of the component parts of the tabernacle, the inspired historian digresses into a statement respecting the gold and silver employed in it, the computation being made according to an order of Moses--by the Levites, under the direction of Ithamar, Aaron's youngest son.

21. This is the sum of the tabernacle-- Having completed his description of the component parts of the tabernacle, the inspired historian digresses into a statement respecting the gold and silver employed in it, the computation being made according to an order of Moses--by the Levites, under the direction of Ithamar, Aaron's youngest son.


<hi type="bold">24. twenty and nine talents, and seven hundred and thirty shekels--</hi>equivalent to £150,00 sterling.

24. twenty and nine talents, and seven hundred and thirty shekels-- equivalent to £150,00 sterling.


<hi type="bold">25. the silver of them that were numbered--</hi>603,550 men at half a shekel each would contribute 301,775 shekels; which at 2s. 4d. each, amounts to £35,207 sterling. It may seem difficult to imagine how the Israelites should be possessed of so much wealth in the desert; but it should be remembered that they were enriched first by the spoils of the Egyptians, and afterwards by those of the Amalekites. Besides, it is highly probable that during their sojourn they traded with the neighboring nations who bordered on the wilderness [Hewlett].  <chapter eID="Exod.38"/>

25. the silver of them that were numbered-- 603,550 men at half a shekel each would contribute 301,775 shekels; which at 2s. 4d. each, amounts to £35,207 sterling. It may seem difficult to imagine how the Israelites should be possessed of so much wealth in the desert; but it should be remembered that they were enriched first by the spoils of the Egyptians, and afterwards by those of the Amalekites. Besides, it is highly probable that during their sojourn they traded with the neighboring nations who bordered on the wilderness [Hewlett].


<title type="x-s2">CHAPTER 39</title> <title type="x-s3"><reference osisRef="Exod.39.1-Exod.39.43">Ex 39:1-43</reference>. Garments of the Priests.</title>

<hi type="bold">1-2. cloths of service--</hi>official robes. The ephod of the high priest, the robe of the ephod, the girdle of needlework, and the embroidered coat were all of fine linen; for on no material less delicate could such elaborate symbolical figures have been portrayed in embroidery, and all beautified with the same brilliant colors. (See on <reference osisRef="Exod.28.1-Exod.28.43">Ex 28:1-43</reference>).

CHAPTER 39 Ex 39:1-43. Garments of the Priests. 1-2. cloths of service-- official robes. The ephod of the high priest, the robe of the ephod, the girdle of needlework, and the embroidered coat were all of fine linen; for on no material less delicate could such elaborate symbolical figures have been portrayed in embroidery, and all beautified with the same brilliant colors. (See on Ex 28:1-43).


<hi type="bold">3. cut the gold into wires to work it--</hi>that is, the metal was beaten with a hammer into thin plates, cut with scissors or some other instrument into long slips, then rounded into filaments or threads. "Cloth of golden tissue is not uncommon on the monuments, and specimens of it have been found rolled about mummies; but it is not easy to determine whether the gold thread was originally interwoven or subsequently inserted by the embroiderer" [Taylor].

3. cut the gold into wires to work it-- that is, the metal was beaten with a hammer into thin plates, cut with scissors or some other instrument into long slips, then rounded into filaments or threads. "Cloth of golden tissue is not uncommon on the monuments, and specimens of it have been found rolled about mummies; but it is not easy to determine whether the gold thread was originally interwoven or subsequently inserted by the embroiderer" [Taylor].


<hi type="bold">30. a writing, like to the engravings of a signet--</hi>The seal-ring worn both by ancient and modern Egyptians on the little finger of the right hand, contained, inscribed on a cornelian or other precious stone, along with the owner's name, a religious sentiment or sacred symbol, intimating that he was the servant of God, or expressive of trust in Him. And it was to this practice the inscription on the high priest alludes (compare <reference osisRef="John.3.33">Joh 3:33</reference>).

30. a writing, like to the engravings of a signet-- The seal-ring worn both by ancient and modern Egyptians on the little finger of the right hand, contained, inscribed on a cornelian or other precious stone, along with the owner's name, a religious sentiment or sacred symbol, intimating that he was the servant of God, or expressive of trust in Him. And it was to this practice the inscription on the high priest alludes (compare Joh 3:33).


<hi type="bold">34. the covering of rams' skin dyed red--</hi>(See on <reference osisRef="Exod.25.5">Ex 25:5</reference>). It was probably red morocco leather and "badgers' skins," rather "the skins of the tahash, supposed to be the dugong, or dolphin of the Red Sea, the skin of which is still used by the Arabs under the same appellation" [Goss].

34. the covering of rams' skin dyed red-- (See on Ex 25:5). It was probably red morocco leather and "badgers' skins," rather "the skins of the tahash, supposed to be the dugong, or dolphin of the Red Sea, the skin of which is still used by the Arabs under the same appellation" [Goss].


<hi type="bold">43. Moses did look upon all the work, and, behold, they had done it as the Lord had commanded--</hi>A formal inspection was made on the completion of the tabernacle, not only with a view to have the work transferred from the charge of the workmen, but to ascertain whether it corresponded with "the pattern." The result of a careful and minute survey showed that every plank, curtain, altar, and vase had been most accurately made of the form, and in the place designed by the Divine Architect--and Moses, in accepting it of their hands, thanked God for them, and begged Him to bless them. <chapter eID="Exod.39"/>

43. Moses did look upon all the work, and, behold, they had done it as the Lord had commanded-- A formal inspection was made on the completion of the tabernacle, not only with a view to have the work transferred from the charge of the workmen, but to ascertain whether it corresponded with "the pattern." The result of a careful and minute survey showed that every plank, curtain, altar, and vase had been most accurately made of the form, and in the place designed by the Divine Architect--and Moses, in accepting it of their hands, thanked God for them, and begged Him to bless them.


<title type="x-s2">CHAPTER 40</title> <title type="x-s3"><reference osisRef="Exod.40.1-Exod.40.38">Ex 40:1-38</reference>. The Tabernacle Reared and Anointed.</title>

<hi type="bold">2. On the first day of the first month--</hi>From a careful consideration of the incidents recorded to have happened after the exodus (<reference osisRef="Exod.12.2">Ex 12:2</reference>; <reference osisRef="Exod.13.4">13:4</reference>; <reference osisRef="Exod.19.1">19:1</reference>; <reference osisRef="Exod.20.18">20:18</reference>; <reference osisRef="Exod.34.28">34:28</reference>, &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.

<hi type="bold">the tabernacle--</hi>the entire edifice.

<hi type="bold">the tent--</hi>the covering that surmounted it (<reference osisRef="Exod.40.19">Ex 40:19</reference>).

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).


<hi type="bold">15. anoint them, as thou didst anoint their fathers--</hi>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 (<reference osisRef="Exod.29.21">Ex 29:21</reference>; <reference osisRef="Lev.8.30">Le 8:30</reference>), it was not poured over the heads of the latter. This distinction was reserved for the high priest (<reference osisRef="Exod.29.7">Ex 29:7</reference>; <reference osisRef="Lev.8.12">Le 8:12</reference>; <reference osisRef="Ps.133.2">Psa 133:2</reference>).

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).


<hi type="bold">16. Thus did Moses: according to all that the Lord commanded him--</hi>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.

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.


<hi type="bold">33. So Moses finished the work--</hi>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.

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.


<hi type="bold">34. a cloud--</hi>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 (<reference osisRef="Matt.17.5">Mt 17:5</reference>).

<hi type="bold">the glory of the Lord filled the tabernacle--</hi>that is, light and fire, a created splendor, which was the peculiar symbol of God (<reference osisRef="1John.1.5">1Jo 1:5</reference>). 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 (<reference osisRef="1Kgs.8.10">1Ki 8:10</reference>; <reference osisRef="John.1.14">Joh 1:14</reference>). 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.

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.


<hi type="bold">35. Moses was not able to enter into the tent of the congregation--</hi>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 (<reference osisRef="Isa.6.5">Is 6:5</reference>). 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!

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!


<hi type="bold">36. when the cloud was taken up from over the tabernacle--</hi>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).

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).


<hi type="bold">38. the cloud of the Lord was upon the tabernacle, &c.--</hi>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 (<reference osisRef="Num.9.15-Num.9.23">Nu 9:15-23</reference>). 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 (<reference osisRef="Col.3.16">Col 3:16</reference>). <chapter eID="Exod.40"/>

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).


<title type="x-ms">THE THIRD BOOK OF MOSES, CALLED LEVITICUS.</title>
 Commentary by Robert Jamieson
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Lev.1.1-Lev.1.17">Le 1:1-17</reference>. Burnt Offerings of the Herd.</title>

<hi type="bold">1. the Lord ... spake ... out of the tabernacle--</hi>The laws that are contained in the previous record were delivered either to the people publicly from Sinai, or to Moses privately, on the summit of that mountain; but on the completion of the tabernacle, the remainder of the law was announced to the Hebrew leader by an audible voice from the divine glory, which surmounted the mercy seat.

THE THIRD BOOK OF MOSES, CALLED LEVITICUS. Commentary by Robert Jamieson CHAPTER 1 Le 1:1-17. Burnt Offerings of the Herd. 1. the Lord... spake... out of the tabernacle-- The laws that are contained in the previous record were delivered either to the people publicly from Sinai, or to Moses privately, on the summit of that mountain; but on the completion of the tabernacle, the remainder of the law was announced to the Hebrew leader by an audible voice from the divine glory, which surmounted the mercy seat.


<hi type="bold">2. Speak unto the children of Israel, and say unto them--</hi>If the subject of communication were of a temporal nature, the Levites were excluded; but if it were a spiritual matter, all the tribes were comprehended under this name (<reference osisRef="Deut.27.12">De 27:12</reference>).

<hi type="bold">If any man of you bring an offering unto the Lord--</hi>The directions given here relate solely to voluntary or freewill offerings--those rendered over and above such, as being of standing and universal obligation, could not be dispensed with or commuted for any other kind of offering (<reference osisRef="Exod.29.38">Ex 29:38</reference>; <reference osisRef="Lev.23.37">Le 23:37</reference>; <reference osisRef="Num.28.3">Nu 28:3</reference>, <reference osisRef="Num.28.11-Num.28.27">11-27</reference>, &c.).

<hi type="bold">bring your offering of the cattle, &c.--</hi>that is, those animals that were not only tame, innocent and gentle, but useful and adapted for food. This rule excluded horses, dogs, swine, camels, and asses, which were used in sacrifice by some heathen nations, beasts and birds of prey, as also hares and deers.

2. Speak unto the children of Israel, and say unto them-- If the subject of communication were of a temporal nature, the Levites were excluded; but if it were a spiritual matter, all the tribes were comprehended under this name (De 27:12). If any man of you bring an offering unto the Lord-- The directions given here relate solely to voluntary or freewill offerings--those rendered over and above such, as being of standing and universal obligation, could not be dispensed with or commuted for any other kind of offering (Ex 29:38; Le 23:37; Nu 28:3, 11-27, &c.). bring your offering of the cattle, &c.-- that is, those animals that were not only tame, innocent and gentle, but useful and adapted for food. This rule excluded horses, dogs, swine, camels, and asses, which were used in sacrifice by some heathen nations, beasts and birds of prey, as also hares and deers.


<hi type="bold">3. a burnt sacrifice--</hi>so called from its being wholly consumed on the altar; no part of it was eaten either by the priests or the offerer. It was designed to propitiate the anger of God incurred by original sin, or by particular transgressions; and its entire combustion indicated the self-dedication of the offerer--his whole nature--his body and soul--as necessary to form a sacrifice acceptable to God (<reference osisRef="Rom.12.1">Ro 12:1</reference>; <reference osisRef="Phil.1.20">Php 1:20</reference>). This was the most ancient as well as the most conspicuous mode of sacrifice.

<hi type="bold">a male without blemish--</hi>No animal was allowed to be offered that had any deformity or defect. Among the Egyptians, a minute inspection was made by the priest; and the bullock having been declared perfect, a certificate to that effect being fastened to its horns with wax, was sealed with his ring, and no other might be substituted. A similar process of examining the condition of the beasts brought as offerings, seems to have been adopted by the priests in Israel (<reference osisRef="John.6.27">Joh 6:27</reference>).

<hi type="bold">at the door of the tabernacle--</hi>where stood the altar of burnt offering (<reference osisRef="Exod.40.6">Ex 40:6</reference>). Every other place was forbidden, under the highest penalty (<reference osisRef="Lev.17.4">Le 17:4</reference>).

3. a burnt sacrifice-- so called from its being wholly consumed on the altar; no part of it was eaten either by the priests or the offerer. It was designed to propitiate the anger of God incurred by original sin, or by particular transgressions; and its entire combustion indicated the self-dedication of the offerer--his whole nature--his body and soul--as necessary to form a sacrifice acceptable to God (Ro 12:1; Php 1:20). This was the most ancient as well as the most conspicuous mode of sacrifice. a male without blemish-- No animal was allowed to be offered that had any deformity or defect. Among the Egyptians, a minute inspection was made by the priest; and the bullock having been declared perfect, a certificate to that effect being fastened to its horns with wax, was sealed with his ring, and no other might be substituted. A similar process of examining the condition of the beasts brought as offerings, seems to have been adopted by the priests in Israel (Joh 6:27). at the door of the tabernacle-- where stood the altar of burnt offering (Ex 40:6). Every other place was forbidden, under the highest penalty (Le 17:4).


<hi type="bold">4. shall put his hand upon the head--</hi>This was a significant act which implied not only that the offerer devoted the animal to God, but that he confessed his consciousness of sin and prayed that his guilt and its punishment might be transferred to the victim.

<hi type="bold">and it shall be--</hi>rather, "that it may be an acceptable atonement."

4. shall put his hand upon the head-- This was a significant act which implied not only that the offerer devoted the animal to God, but that he confessed his consciousness of sin and prayed that his guilt and its punishment might be transferred to the victim. and it shall be-- rather, "that it may be an acceptable atonement."


<hi type="bold">5. he shall kill the bullock--</hi>The animal should be killed by the offerer, not by the priest, for it was not his duty in case of voluntary sacrifices; in later times, however, the office was generally performed by Levites.

<hi type="bold">before the Lord--</hi>on the spot where the hands had been laid upon the animal's head, on the north side of the altar.

<hi type="bold">sprinkle the blood--</hi>This was to be done by the priests. The blood being considered the life, the effusion of it was the essential part of the sacrifice; and the sprinkling of it--the application of the atonement--made the person and services of the offerer acceptable to God. The skin having been stripped off, and the carcass cut up, the various pieces were disposed on the altar in the manner best calculated to facilitate their being consumed by the fire.

5. he shall kill the bullock-- The animal should be killed by the offerer, not by the priest, for it was not his duty in case of voluntary sacrifices; in later times, however, the office was generally performed by Levites. before the Lord-- on the spot where the hands had been laid upon the animal's head, on the north side of the altar. sprinkle the blood-- This was to be done by the priests. The blood being considered the life, the effusion of it was the essential part of the sacrifice; and the sprinkling of it--the application of the atonement--made the person and services of the offerer acceptable to God. The skin having been stripped off, and the carcass cut up, the various pieces were disposed on the altar in the manner best calculated to facilitate their being consumed by the fire.


<hi type="bold">8. the fat--</hi>that about the kidneys especially, which is called "suet."

8. the fat-- that about the kidneys especially, which is called "suet."


<hi type="bold">9. but his inwards and his legs shall he wash in water, &c.--</hi>This part of the ceremony was symbolical of the inward purity, and the holy walk, that became acceptable worshippers.

<hi type="bold">a sweet savour unto the Lord--</hi>is an expression of the offerer's piety, but especially as a sacrificial type of Christ.

9. but his inwards and his legs shall he wash in water, &c.-- This part of the ceremony was symbolical of the inward purity, and the holy walk, that became acceptable worshippers. a sweet savour unto the Lord-- is an expression of the offerer's piety, but especially as a sacrificial type of Christ.


<hi type="bold">10-13. if his offering be of the flocks--</hi>Those who could not afford the expense of a bullock might offer a ram or a he-goat, and the same ceremonies were to be observed in the act of offering.

10-13. if his offering be of the flocks-- Those who could not afford the expense of a bullock might offer a ram or a he-goat, and the same ceremonies were to be observed in the act of offering.


<hi type="bold">14-17. if the burnt sacrifice ... be of fowls--</hi>The gentle nature and cleanly habits of the dove led to its selection, while all other fowls were rejected, either for the fierceness of their disposition or the grossness of their taste; and in this case, there being from the smallness of the animal no blood for waste, the priest was directed to prepare it at the altar and sprinkle the blood. This was the offering appointed for the poor. The fowls were always offered in pairs, and the reason why Moses ordered two turtledoves or two young pigeons, was not merely to suit the convenience of the offerer, but according as the latter was in season; for pigeons are sometimes quite hard and unfit for eating, at which time turtledoves are very good in Egypt and Palestine. The turtledoves are not restricted to any age because they are always good when they appear in those countries, being birds of passage; but the age of the pigeons is particularly marked that they might not be offered to God at times when they are rejected by men [Harmer]. It is obvious, from the varying scale of these voluntary sacrifices, that the disposition of the offerer was the thing looked to--not the costliness of his offering. <chapter eID="Lev.1"/>

14-17. if the burnt sacrifice... be of fowls-- The gentle nature and cleanly habits of the dove led to its selection, while all other fowls were rejected, either for the fierceness of their disposition or the grossness of their taste; and in this case, there being from the smallness of the animal no blood for waste, the priest was directed to prepare it at the altar and sprinkle the blood. This was the offering appointed for the poor. The fowls were always offered in pairs, and the reason why Moses ordered two turtledoves or two young pigeons, was not merely to suit the convenience of the offerer, but according as the latter was in season; for pigeons are sometimes quite hard and unfit for eating, at which time turtledoves are very good in Egypt and Palestine. The turtledoves are not restricted to any age because they are always good when they appear in those countries, being birds of passage; but the age of the pigeons is particularly marked that they might not be offered to God at times when they are rejected by men [Harmer]. It is obvious, from the varying scale of these voluntary sacrifices, that the disposition of the offerer was the thing looked to--not the costliness of his offering.


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Lev.2.1-Lev.2.16">Le 2:1-16</reference>. The Meat Offerings.</title>

<hi type="bold">1. when any will offer a meat offering--</hi>or gift--distinguishing a bloodless from a bloody sacrifice. The word "meat," however, is improper, as its meaning as now used is different from that attached at the date of our English translation. It was then applied not to "flesh," but "food," generally, and here it is applied to the flour of wheat. The meat offerings were intended as a thankful acknowledgment for the bounty of Providence; and hence, although meat offerings accompanied some of the appointed sacrifices, those here described being voluntary oblations, were offered alone.

<hi type="bold">pour oil upon it--</hi>Oil was used as butter is with us; symbolically it meant the influences of the Spirit, of which oil was the emblem, as incense was of prayer.

CHAPTER 2 Le 2:1-16. The Meat Offerings. 1. when any will offer a meat offering-- or gift--distinguishing a bloodless from a bloody sacrifice. The word "meat," however, is improper, as its meaning as now used is different from that attached at the date of our English translation. It was then applied not to "flesh," but "food," generally, and here it is applied to the flour of wheat. The meat offerings were intended as a thankful acknowledgment for the bounty of Providence; and hence, although meat offerings accompanied some of the appointed sacrifices, those here described being voluntary oblations, were offered alone. pour oil upon it-- Oil was used as butter is with us; symbolically it meant the influences of the Spirit, of which oil was the emblem, as incense was of prayer.


<hi type="bold">2. shall burn the memorial--</hi>rather, "for a memorial"; that is, a part of it.

2. shall burn the memorial-- rather, "for a memorial"; that is, a part of it.


<hi type="bold">3. the remnant of the meat offering shall be Aaron's and his sons'--</hi>The circumstance of a portion of it being appropriated to the use of the priests distinguishes this from a burnt offering. They alone were to partake of it within the sacred precincts, as among "the most holy things."

3. the remnant of the meat offering shall be Aaron's and his sons'-- The circumstance of a portion of it being appropriated to the use of the priests distinguishes this from a burnt offering. They alone were to partake of it within the sacred precincts, as among "the most holy things."