<title type="x-s2">CHAPTER 22</title> <title type="x-s3"><reference osisRef="Exod.22.1-Exod.22.31">Ex 22:1-31</reference>. Laws concerning Theft.</title>

<hi type="bold">1-4. If a man shall steal an ox, or a sheep--</hi>The law respects the theft of cattle which constituted the chief part of their property. The penalty for the theft of a sheep which was slain or sold, was fourfold; for an ox fivefold, because of its greater utility in labor; but, should the stolen animal have been recovered alive, a double compensation was all that was required, because it was presumable he (the thief) was not a practised adept in dishonesty. A robber breaking into a house at midnight might, in self-defense, be slain with impunity; but if he was slain after sunrise, it would be considered murder, for it was not thought likely an assault would then be made upon the lives of the occupants. In every case where a thief could not make restitution, he was sold as a slave for the usual term.

CHAPTER 22 Ex 22:1-31. Laws concerning Theft. 1-4. If a man shall steal an ox, or a sheep-- The law respects the theft of cattle which constituted the chief part of their property. The penalty for the theft of a sheep which was slain or sold, was fourfold; for an ox fivefold, because of its greater utility in labor; but, should the stolen animal have been recovered alive, a double compensation was all that was required, because it was presumable he (the thief) was not a practised adept in dishonesty. A robber breaking into a house at midnight might, in self-defense, be slain with impunity; but if he was slain after sunrise, it would be considered murder, for it was not thought likely an assault would then be made upon the lives of the occupants. In every case where a thief could not make restitution, he was sold as a slave for the usual term.


<hi type="bold">6. If fire break out, and catch in thorns--</hi>This refers to the common practice in the East of setting fire to the dry grass before the fall of the autumnal rains, which prevents the ravages of vermin, and is considered a good preparation of the ground for the next crop. The very parched state of the herbage and the long droughts of summer, make the kindling of a fire an operation often dangerous, and always requiring caution from its liability to spread rapidly.

<hi type="bold">stacks--</hi>or as it is rendered "shocks" (<reference osisRef="Judg.15.5">Jud 15:5</reference>; <reference osisRef="Job.5.26">Job 5:26</reference>), means simply a bundle of loose sheaves.

6. If fire break out, and catch in thorns-- This refers to the common practice in the East of setting fire to the dry grass before the fall of the autumnal rains, which prevents the ravages of vermin, and is considered a good preparation of the ground for the next crop. The very parched state of the herbage and the long droughts of summer, make the kindling of a fire an operation often dangerous, and always requiring caution from its liability to spread rapidly. stacks-- or as it is rendered "shocks" (Jud 15:5; Job 5:26), means simply a bundle of loose sheaves.


<hi type="bold">26-27. If thou at all take thy neighbour's raiment to pledge, &c.--</hi>From the nature of the case, this is the description of a poor man. No Orientals undress, but, merely throwing off their turbans and some of their heavy outer garments, they sleep in the clothes which they wear during the day. The bed of the poor is usually nothing else than a mat; and, in winter, they cover themselves with a cloak--a practice which forms the ground or reason of the humane and merciful law respecting the pawned coat.

26-27. If thou at all take thy neighbour's raiment to pledge, &c.-- From the nature of the case, this is the description of a poor man. No Orientals undress, but, merely throwing off their turbans and some of their heavy outer garments, they sleep in the clothes which they wear during the day. The bed of the poor is usually nothing else than a mat; and, in winter, they cover themselves with a cloak--a practice which forms the ground or reason of the humane and merciful law respecting the pawned coat.


<hi type="bold">28. gods--</hi>a word which is several times in this chapter rendered "judges" or magistrates.

<hi type="bold">the ruler of thy people--</hi>and the chief magistrate who was also the high priest, at least in the time of Paul (<reference osisRef="Acts.23.1-Acts.23.5">Ac 23:1-5</reference>). <chapter eID="Exod.22"/>

28. gods-- a word which is several times in this chapter rendered "judges" or magistrates. the ruler of thy people-- and the chief magistrate who was also the high priest, at least in the time of Paul (Ac 23:1-5).


<title type="x-s2">CHAPTER 23</title> <title type="x-s3"><reference osisRef="Exod.23.1-Exod.23.33">Ex 23:1-33</reference>. Laws concerning Slander, &c.</title>

<hi type="bold">1. put not thine hand--</hi>join not hands.

CHAPTER 23 Ex 23:1-33. Laws concerning Slander, &c. 1. put not thine hand-- join not hands.


<hi type="bold">2. decline--</hi>depart, deviate from the straight path of rectitude.

2. decline-- depart, deviate from the straight path of rectitude.


<hi type="bold">3. countenance--</hi>adorn, embellish--thou shalt not varnish the cause even of a poor man to give it a better coloring than it merits.

3. countenance-- adorn, embellish--thou shalt not varnish the cause even of a poor man to give it a better coloring than it merits.


<hi type="bold">10. six years thou shalt sow thy land--</hi>intermitting the cultivation of the land every seventh year. But it appears that even then there was a spontaneous produce which the poor were permitted freely to gather for their use, and the beasts driven out fed on the remainder, the owners of fields not being allowed to reap or collect the fruits of the vineyard or oliveyard during the course of this sabbatical year. This was a regulation subservient to many excellent purposes; for, besides inculcating the general lesson of dependence on Providence, and of confidence in His faithfulness to His promise respecting the triple increase on the sixth year (<reference osisRef="Lev.25.20">Le 25:20</reference>, <reference osisRef="Lev.25.21">21</reference>), it gave the Israelites a practical proof that they held their properties of the Lord as His tenants, and must conform to His rules on pain of forfeiting the lease of them.

10. six years thou shalt sow thy land-- intermitting the cultivation of the land every seventh year. But it appears that even then there was a spontaneous produce which the poor were permitted freely to gather for their use, and the beasts driven out fed on the remainder, the owners of fields not being allowed to reap or collect the fruits of the vineyard or oliveyard during the course of this sabbatical year. This was a regulation subservient to many excellent purposes; for, besides inculcating the general lesson of dependence on Providence, and of confidence in His faithfulness to His promise respecting the triple increase on the sixth year (Le 25:20, 21), it gave the Israelites a practical proof that they held their properties of the Lord as His tenants, and must conform to His rules on pain of forfeiting the lease of them.


<hi type="bold">12. Six days thou shalt do thy work, and on the seventh day thou shalt rest--</hi>This law is repeated [Ex 20:9] lest any might suppose there was a relaxation of its observance during the sabbatical year.

12. Six days thou shalt do thy work, and on the seventh day thou shalt rest-- This law is repeated [Ex 20:9] lest any might suppose there was a relaxation of its observance during the sabbatical year.


<hi type="bold">13. make no mention of the name of other gods, &c.--</hi>that is, in common conversation, for a familiar use of them would tend to lessen horror of idolatry.

13. make no mention of the name of other gods, &c.-- that is, in common conversation, for a familiar use of them would tend to lessen horror of idolatry.


<hi type="bold">14-18. Three times ... keep a feast ... in the year--</hi>This was the institution of the great religious festivals--"The feast of unleavened bread," or the passover--"the feast of harvest," or pentecost--"the feast of ingathering," or the feast of tabernacles, which was a memorial of the dwelling in booths in the wilderness, and which was observed in the seventh month (<reference osisRef="Exod.12.2">Ex 12:2</reference>). All the males were enjoined to repair to the tabernacle and afterwards the temple, and the women frequently went. The institution of this national custom was of the greatest importance in many ways: by keeping up a national sense of religion and a public uniformity in worship, by creating a bond of unity, and also by promoting internal commerce among the people. Though the absence of all the males at these three festivals left the country defenseless, a special promise was given of divine protection, and no incursion of enemies was ever permitted to happen on those occasions.

14-18. Three times... keep a feast... in the year-- This was the institution of the great religious festivals--"The feast of unleavened bread," or the passover--"the feast of harvest," or pentecost--"the feast of ingathering," or the feast of tabernacles, which was a memorial of the dwelling in booths in the wilderness, and which was observed in the seventh month (Ex 12:2). All the males were enjoined to repair to the tabernacle and afterwards the temple, and the women frequently went. The institution of this national custom was of the greatest importance in many ways: by keeping up a national sense of religion and a public uniformity in worship, by creating a bond of unity, and also by promoting internal commerce among the people. Though the absence of all the males at these three festivals left the country defenseless, a special promise was given of divine protection, and no incursion of enemies was ever permitted to happen on those occasions.


<hi type="bold">19. Thou shalt not seethe a kid in his mother's milk--</hi>A prohibition against imitating the superstitious rites of the idolaters in Egypt, who, at the end of their harvest, seethed a kid in its mother's milk and sprinkled the broth as a magical charm on their gardens and fields, to render them more productive the following season. [See on De 14:21].

19. Thou shalt not seethe a kid in his mother's milk-- A prohibition against imitating the superstitious rites of the idolaters in Egypt, who, at the end of their harvest, seethed a kid in its mother's milk and sprinkled the broth as a magical charm on their gardens and fields, to render them more productive the following season. [See on De 14:21].


<hi type="bold">20-25. Behold, I send an Angel before thee, to keep thee in the way--</hi>The communication of these laws, made to Moses and by him rehearsed to the people, was concluded by the addition of many animating promises, intermingled with several solemn warnings that lapses into sin and idolatry would not be tolerated or passed with impunity.

20-25. Behold, I send an Angel before thee, to keep thee in the way-- The communication of these laws, made to Moses and by him rehearsed to the people, was concluded by the addition of many animating promises, intermingled with several solemn warnings that lapses into sin and idolatry would not be tolerated or passed with impunity.


<hi type="bold">28. I will send hornets before thee, &c. (See on <reference osisRef="Josh.24.12">Jos 24:12</reference>)--</hi>Some instrument of divine judgment, but variously interpreted: as hornets in a literal sense [Bochart]; as a pestilential disease [Rosenmuller]; as a terror of the Lord, an extraordinary dejection [Junius].

28. I will send hornets before thee, &c. (See on Jos 24:12)-- Some instrument of divine judgment, but variously interpreted: as hornets in a literal sense [Bochart]; as a pestilential disease [Rosenmuller]; as a terror of the Lord, an extraordinary dejection [Junius].


<hi type="bold">29-30. I will not drive ... out ... in one year; lest the land become desolate--</hi>Many reasons recommend a gradual extirpation of the former inhabitants of Canaan. But only one is here specified--the danger lest, in the unoccupied grounds, wild beasts should inconveniently multiply; a clear proof that the promised land was more than sufficient to contain the actual population of the Israelites. <chapter eID="Exod.23"/>

29-30. I will not drive... out... in one year; lest the land become desolate-- Many reasons recommend a gradual extirpation of the former inhabitants of Canaan. But only one is here specified--the danger lest, in the unoccupied grounds, wild beasts should inconveniently multiply; a clear proof that the promised land was more than sufficient to contain the actual population of the Israelites.


<title type="x-s2">CHAPTER 24</title> <title type="x-s3"><reference osisRef="Exod.24.1-Exod.24.18">Ex 24:1-18</reference>. Delivery of the Law and Covenant.</title>

<hi type="bold">3-4. Moses came and told the people all the words of the Lord--</hi>The rehearsal of the foregoing laws and the ten commandments, together with the promises of special blessings in the event of their obedience, having drawn forth from the people a unanimous declaration of their consent, it was forthwith recorded as the conditions of the national covenant. The next day preparations were made for having it (the covenant) solemnly ratified, by building an altar and twelve pillars; the altar representing God, and the pillars the tribes of Israel--the two parties in this solemn compact--while Moses acted as typical mediator.

CHAPTER 24 Ex 24:1-18. Delivery of the Law and Covenant. 3-4. Moses came and told the people all the words of the Lord-- The rehearsal of the foregoing laws and the ten commandments, together with the promises of special blessings in the event of their obedience, having drawn forth from the people a unanimous declaration of their consent, it was forthwith recorded as the conditions of the national covenant. The next day preparations were made for having it (the covenant) solemnly ratified, by building an altar and twelve pillars; the altar representing God, and the pillars the tribes of Israel--the two parties in this solemn compact--while Moses acted as typical mediator.


<hi type="bold">5. young men--</hi>priests (<reference osisRef="Exod.19.22">Ex 19:22</reference>), probably the oldest sons of particular families, who acted under the direction of Moses.

<hi type="bold">oxen--</hi>Other animals, though not mentioned, were offered in sacrifice (<reference osisRef="Heb.9.18-Heb.9.20">He 9:18-20</reference>).

5. young men-- priests (Ex 19:22), probably the oldest sons of particular families, who acted under the direction of Moses. oxen-- Other animals, though not mentioned, were offered in sacrifice (He 9:18-20).


<hi type="bold">6. Moses took half of the blood ... sprinkled--</hi>Preliminary to this was the public reading of the law and the renewed acceptance of the terms by the people; then the sprinkling of the blood was the sign of solemn ratification--half on each party in the transaction.

6. Moses took half of the blood... sprinkled-- Preliminary to this was the public reading of the law and the renewed acceptance of the terms by the people; then the sprinkling of the blood was the sign of solemn ratification--half on each party in the transaction.


<hi type="bold">8. Moses took the blood, and sprinkled it on the people--</hi>probably on the twelve pillars, as representing the people (also the book, <reference osisRef="Heb.9.19">He 9:19</reference>), and the act was accompanied by a public proclamation of its import. It was setting their seal to the covenant (compare <reference osisRef="1Cor.11.25">1Co 11:25</reference>). It must have been a deeply impressive, as well as instructive scene, for it taught the Israelites that the covenant was made with them only through the sprinkling of blood--that the divine acceptance of themselves and services, was only by virtue of an atoning sacrifice, and that even the blessings of the national covenant were promised and secured to them only through grace. The ceremonial, however, had a further and higher significance, as is shown by the apostle (see as above).

8. Moses took the blood, and sprinkled it on the people-- probably on the twelve pillars, as representing the people (also the book, He 9:19), and the act was accompanied by a public proclamation of its import. It was setting their seal to the covenant (compare 1Co 11:25). It must have been a deeply impressive, as well as instructive scene, for it taught the Israelites that the covenant was made with them only through the sprinkling of blood--that the divine acceptance of themselves and services, was only by virtue of an atoning sacrifice, and that even the blessings of the national covenant were promised and secured to them only through grace. The ceremonial, however, had a further and higher significance, as is shown by the apostle (see as above).


<hi type="bold">9. Then went up Moses, and Aaron--</hi>in obedience to a command given (<reference osisRef="Exod.24.1">Ex 24:1</reference>, 2; also <reference osisRef="Exod.19.24">Ex 19:24</reference>), previous to the religious engagement of the people, now described.

<hi type="bold">Nadab, and Abihu--</hi>the two oldest sons of Aaron [Ex 6:23].

<hi type="bold">seventy of the elders--</hi>a select number; what was the principle of selection is not said; but they were the chief representatives, the most conspicuous for official rank and station, as well as for their probity and weight of character in their respective tribes.

9. Then went up Moses, and Aaron-- in obedience to a command given (Ex 24:1, 2; also Ex 19:24), previous to the religious engagement of the people, now described. Nadab, and Abihu-- the two oldest sons of Aaron [Ex 6:23]. seventy of the elders-- a select number; what was the principle of selection is not said; but they were the chief representatives, the most conspicuous for official rank and station, as well as for their probity and weight of character in their respective tribes.


<hi type="bold">10. And they saw the God of Israel--</hi>That there was no visible form or representation of the divine nature, we have expressly intimated (<reference osisRef="Deut.4.15">De 4:15</reference>). But a symbol or emblem of His glory was distinctly, and at a distance, displayed before those chosen witnesses. Many think, however, that in this private scene was discovered, amid the luminous blaze, the faint adumbrated form of the humanity of Christ (<reference osisRef="Ezek.1.26">Eze 1:26</reference>; compare <reference osisRef="Gal.3.24">Ga 3:24</reference>).

<hi type="bold">sapphire--</hi>one of the most valuable and lustrous of the precious gems--of a sky-blue or light azure color and frequently chosen to describe the throne of God (see <reference osisRef="Ezek.1.26">Eze 1:26</reference>; <reference osisRef="1Cor.10.1">10:1</reference>).

10. And they saw the God of Israel-- That there was no visible form or representation of the divine nature, we have expressly intimated (De 4:15). But a symbol or emblem of His glory was distinctly, and at a distance, displayed before those chosen witnesses. Many think, however, that in this private scene was discovered, amid the luminous blaze, the faint adumbrated form of the humanity of Christ (Eze 1:26; compare Ga 3:24). sapphire-- one of the most valuable and lustrous of the precious gems--of a sky-blue or light azure color and frequently chosen to describe the throne of God (see Eze 1:26; 10:1).


<hi type="bold">11. upon the nobles of the children of Israel he laid not his hand--</hi>The "nobles," that is, the elders, after the sprinkling of the blood, were not inspired with terror in presence of the calm, benign, radiant symbol of the divine majesty; so different from the terrific exhibitions at the giving of the law. The report of so many competent witnesses would tend to confirm the people's faith in the divine mission of Moses.

<hi type="bold">eat and drink--</hi>feasted on the peace offering--on the remnants of the late sacrifices and libations. This feast had a prophetic bearing, intimating God's dwelling with men.

11. upon the nobles of the children of Israel he laid not his hand-- The "nobles," that is, the elders, after the sprinkling of the blood, were not inspired with terror in presence of the calm, benign, radiant symbol of the divine majesty; so different from the terrific exhibitions at the giving of the law. The report of so many competent witnesses would tend to confirm the people's faith in the divine mission of Moses. eat and drink-- feasted on the peace offering--on the remnants of the late sacrifices and libations. This feast had a prophetic bearing, intimating God's dwelling with men.


<hi type="bold">12. I will give thee tables of stone--</hi>The ten commandments, which had already been spoken, were to be given in a permanent form. Inscribed on stone, for greater durability, by the hand of God Himself, they were thus authenticated and honored above the judicial or ceremonial parts of the law.

12. I will give thee tables of stone-- The ten commandments, which had already been spoken, were to be given in a permanent form. Inscribed on stone, for greater durability, by the hand of God Himself, they were thus authenticated and honored above the judicial or ceremonial parts of the law.


<hi type="bold">13. Moses went up into the mount of God--</hi>He was called to receive the divine transcript. Joshua was taken a little higher, and it would be a great comfort for the leader to have his company during the six days he was in patient waiting for the call on the seventh or sabbath day.

13. Moses went up into the mount of God-- He was called to receive the divine transcript. Joshua was taken a little higher, and it would be a great comfort for the leader to have his company during the six days he was in patient waiting for the call on the seventh or sabbath day.


<hi type="bold">14. he said unto the elders, Tarry ye here for us--</hi>There is a circular valley or hollow a good way up on the brow of Jebel Musa, which was their halting place, while he alone was privileged to ascend the highest peak. The people stood below, as in the "outer court," the elders in the "holy place," Moses, as a type of Christ, in "the holy of holies."

14. he said unto the elders, Tarry ye here for us-- There is a circular valley or hollow a good way up on the brow of Jebel Musa, which was their halting place, while he alone was privileged to ascend the highest peak. The people stood below, as in the "outer court," the elders in the "holy place," Moses, as a type of Christ, in "the holy of holies."


<hi type="bold">18. Moses went into the midst of the cloud--</hi>the visible token of God's presence. Divine grace animated and supported him to enter with holy boldness.

<hi type="bold">Moses was in the mount forty days and forty nights--</hi>The six days spent in waiting are not included. During that protracted period he was miraculously supported (<reference osisRef="Deut.9.9">De 9:9</reference>), on a peak scarcely thirty paces in compass. <chapter eID="Exod.24"/>

18. Moses went into the midst of the cloud-- the visible token of God's presence. Divine grace animated and supported him to enter with holy boldness. Moses was in the mount forty days and forty nights-- The six days spent in waiting are not included. During that protracted period he was miraculously supported (De 9:9), on a peak scarcely thirty paces in compass.


<title type="x-s2">CHAPTER 25</title> <title type="x-s3"><reference osisRef="Exod.25.1-Exod.25.40">Ex 25:1-40</reference>. Concerning an Offering.</title>

<hi type="bold">1. the Lord spake unto Moses, &c.--</hi>The business that chiefly occupied Moses on the mount, whatever other disclosures were made to him there, was in receiving directions about the tabernacle, and they are here recorded as given to him.

CHAPTER 25 Ex 25:1-40. Concerning an Offering. 1. the Lord spake unto Moses, &c.-- The business that chiefly occupied Moses on the mount, whatever other disclosures were made to him there, was in receiving directions about the tabernacle, and they are here recorded as given to him.


<hi type="bold">2. bring me an offering of every man that giveth it willingly, &c.--</hi>Having declared allegiance to God as their sovereign, they were expected to contribute to His state, as other subjects to their kings; and the "offering" required of them was not to be imposed as a tax, but to come from their own loyal and liberal feelings.

2. bring me an offering of every man that giveth it willingly, &c.-- Having declared allegiance to God as their sovereign, they were expected to contribute to His state, as other subjects to their kings; and the "offering" required of them was not to be imposed as a tax, but to come from their own loyal and liberal feelings.


<hi type="bold">3. this is the offering which ye shall take of them--</hi>the articles of which the offerings should consist.

<hi type="bold">brass--</hi>rather copper, brass being a composite metal.

3. this is the offering which ye shall take of them-- the articles of which the offerings should consist. brass-- rather copper, brass being a composite metal.


<hi type="bold">4. goats' hair--</hi>or leather of goats' skin.

4. goats' hair-- or leather of goats' skin.


<hi type="bold">5. badgers' skins--</hi>The badger was an unclean animal, and is not a native of the East--rather some kind of fish, of the leather of which sandals are made in the East. [See on <reference osisRef="Exod.39.34">Ex 39:34</reference> and <reference osisRef="Ezek.16.10">Eze 16:10</reference>.]

<hi type="bold">shittim wood--</hi>or Shittah (<reference osisRef="Isa.41.19">Is 41:19</reference>), the acacia, a shrub which grows plentifully in the deserts of Arabia, yielding a light, strong, and beautiful wood, in long planks.

5. badgers' skins-- The badger was an unclean animal, and is not a native of the East--rather some kind of fish, of the leather of which sandals are made in the East. [See on Ex 39:34 and Eze 16:10.] shittim wood-- or Shittah (Is 41:19), the acacia, a shrub which grows plentifully in the deserts of Arabia, yielding a light, strong, and beautiful wood, in long planks.


<hi type="bold">7. ephod--</hi>a square cloak, hanging down from the shoulders, and worn by priests.

7. ephod-- a square cloak, hanging down from the shoulders, and worn by priests.


<hi type="bold">8. a sanctuary; that I may dwell among them--</hi>In one sense the tabernacle was to be a palace, the royal residence of the King of Israel, in which He was to dwell among His people, receive their petitions, and issue His responses. But it was also to be a place of worship, in which God was to record His name and to enshrine the mystic symbols of His presence.

8. a sanctuary; that I may dwell among them-- In one sense the tabernacle was to be a palace, the royal residence of the King of Israel, in which He was to dwell among His people, receive their petitions, and issue His responses. But it was also to be a place of worship, in which God was to record His name and to enshrine the mystic symbols of His presence.


<hi type="bold">9. According to all that I show thee, after the pattern of the tabernacle--</hi>The proposed erection could be, in the circumstances of the Israelites, not of a fixed and stable but of a temporary and movable description, capable of being carried about with them in their various sojournings. It was made after "the pattern" shown to Moses, by which is now generally understood, not that it was an unheard-of novelty, or an entirely original structure, for it is ascertained to have borne resemblance in form and arrangements to the style of an Egyptian temple, but that it was so altered, modified, and purified from all idolatrous associations, as to be appropriated to right objects, and suggestive of ideas connected with the true God and His worship.

9. According to all that I show thee, after the pattern of the tabernacle-- The proposed erection could be, in the circumstances of the Israelites, not of a fixed and stable but of a temporary and movable description, capable of being carried about with them in their various sojournings. It was made after "the pattern" shown to Moses, by which is now generally understood, not that it was an unheard-of novelty, or an entirely original structure, for it is ascertained to have borne resemblance in form and arrangements to the style of an Egyptian temple, but that it was so altered, modified, and purified from all idolatrous associations, as to be appropriated to right objects, and suggestive of ideas connected with the true God and His worship.


<hi type="bold">10. an ark--</hi>a coffer or chest, overlaid with gold, the dimensions of which, taking the cubit at eighteen inches, are computed to be three feet nine inches in length, two feet three inches in breadth.

10. an ark-- a coffer or chest, overlaid with gold, the dimensions of which, taking the cubit at eighteen inches, are computed to be three feet nine inches in length, two feet three inches in breadth.


<hi type="bold">11. a crown--</hi>a rim or cornice.

11. a crown-- a rim or cornice.


<hi type="bold">12. rings--</hi>staples for the poles, with which it was to be carried from place to place.

12. rings-- staples for the poles, with which it was to be carried from place to place.


<hi type="bold">15. staves shall be in the rings of the ark--</hi>that is, always remain in the rings, whether the ark be at rest or in motion.

15. staves shall be in the rings of the ark-- that is, always remain in the rings, whether the ark be at rest or in motion.


<hi type="bold">16. the testimony--</hi>that is, the two tables of stone, containing the ten commandments, and called "the testimony," because by it God did testify His sovereign authority over Israel as His people, His selection of them as the guardians of His will and worship, and His displeasure in the event of their transgressing His laws; while on their part, by receiving and depositing this law in its appointed place, they testified their acknowledgment of God's right to rule over them, and their submission to the authority of His law. The superb and elaborate style of the ark that contained "the testimony" was emblematic of the great treasure it held; in other words, the incomparable value and excellence of the Word of God, while its being placed in this chest further showed the great care which God has ever taken for preserving it.

16. the testimony-- that is, the two tables of stone, containing the ten commandments, and called "the testimony," because by it God did testify His sovereign authority over Israel as His people, His selection of them as the guardians of His will and worship, and His displeasure in the event of their transgressing His laws; while on their part, by receiving and depositing this law in its appointed place, they testified their acknowledgment of God's right to rule over them, and their submission to the authority of His law. The superb and elaborate style of the ark that contained "the testimony" was emblematic of the great treasure it held; in other words, the incomparable value and excellence of the Word of God, while its being placed in this chest further showed the great care which God has ever taken for preserving it.


<hi type="bold">17. thou shalt make a mercy seat of pure gold--</hi>to serve as a lid, covering it exactly. It was "the propitiatory cover," as the term may be rendered, denoting that Christ, our great propitiation [1Jo 2:2; 4:10], has fully answered all the demands of the law, covers our transgressions, and comes between us and the curse of a violated law.

17. thou shalt make a mercy seat of pure gold-- to serve as a lid, covering it exactly. It was "the propitiatory cover," as the term may be rendered, denoting that Christ, our great propitiation [1Jo 2:2; 4:10], has fully answered all the demands of the law, covers our transgressions, and comes between us and the curse of a violated law.


<hi type="bold">18. two cherubim--</hi>The real meaning of these figures, as well as the shape or form of them, is not known with certainty--probably similar to what was afterwards introduced into the temple, and described in <reference osisRef="Ezek.10.8-Ezek.10.22">Eze 10:8-22</reference>. They stretched out their wings, and their faces were turned towards the mercy seat [Ex 25:20], probably in a bowing attitude. The prevailing opinion now is, that those splendid figures were symbolical not of angelic but of earthly and human beings--the members of the Church of God interested in the dispensation of grace, the redeemed in every age--and that these hieroglyphic forms symbolized the qualities of the true people of God--courage, patience, intelligence, and activity.

18. two cherubim-- The real meaning of these figures, as well as the shape or form of them, is not known with certainty--probably similar to what was afterwards introduced into the temple, and described in Eze 10:8-22. They stretched out their wings, and their faces were turned towards the mercy seat [Ex 25:20], probably in a bowing attitude. The prevailing opinion now is, that those splendid figures were symbolical not of angelic but of earthly and human beings--the members of the Church of God interested in the dispensation of grace, the redeemed in every age--and that these hieroglyphic forms symbolized the qualities of the true people of God--courage, patience, intelligence, and activity.


<hi type="bold">22. there I will meet with thee, and I will commune with thee from above the mercy seat--</hi>The Shekinah, or symbol of the Divine Presence, rested on the mercy seat, and was indicated by a cloud, from the midst of which responses were audibly given when God was consulted on behalf of His people. Hence God is described as "dwelling" or "sitting" between the cherubim.

22. there I will meet with thee, and I will commune with thee from above the mercy seat-- The Shekinah, or symbol of the Divine Presence, rested on the mercy seat, and was indicated by a cloud, from the midst of which responses were audibly given when God was consulted on behalf of His people. Hence God is described as "dwelling" or "sitting" between the cherubim.


<hi type="bold">23. table of shittim wood--</hi>of the same material and decorations as the ark [see on Ex 25:5], and like it, too, furnished with rings for the poles on which it was carried [Ex 25:26]. The staves, however, were taken out of it when stationary, in order not to encumber the priests while engaged in their services at the table. It was half a cubit less than the ark in length and breadth, but of the same height. [See on <reference osisRef="Exod.25.10">Ex 25:10</reference>.]

23. table of shittim wood-- of the same material and decorations as the ark [see on Ex 25:5], and like it, too, furnished with rings for the poles on which it was carried [Ex 25:26]. The staves, however, were taken out of it when stationary, in order not to encumber the priests while engaged in their services at the table. It was half a cubit less than the ark in length and breadth, but of the same height. [See on Ex 25:10.]


<hi type="bold">24. crown--</hi>the moulding or ornamental rim, which is thought to have been raised above the level of the table, to prevent anything from falling off.

24. crown-- the moulding or ornamental rim, which is thought to have been raised above the level of the table, to prevent anything from falling off.


<hi type="bold">29. dishes--</hi>broad platters.

<hi type="bold">spoons--</hi>cups or concave vessels, used for holding incense.

<hi type="bold">covers--</hi>both for bread and incense.

<hi type="bold">bowls--</hi>cups; for though no mention is made of wine, libations were undoubtedly made to God, according to Josephus and the rabbins, once a week, when the bread was changed.

<hi type="bold">to cover withal--</hi>rather, "to pour out withal."

29. dishes-- broad platters. spoons-- cups or concave vessels, used for holding incense. covers-- both for bread and incense. bowls-- cups; for though no mention is made of wine, libations were undoubtedly made to God, according to Josephus and the rabbins, once a week, when the bread was changed. to cover withal-- rather, "to pour out withal."


<hi type="bold">30. showbread--</hi>literally, presence bread, so called because it was constantly exhibited before the Lord, or because the bread of His presence, like the angel of His presence, pointed symbolically to Christ. It consisted of twelve unleavened loaves, said traditionally to have been laid in piles of six each. This bread was designed to be a symbol of the full and never-failing provision which is made in the Church for the spiritual sustenance and refreshment of God's people.

30. showbread-- literally, presence bread, so called because it was constantly exhibited before the Lord, or because the bread of His presence, like the angel of His presence, pointed symbolically to Christ. It consisted of twelve unleavened loaves, said traditionally to have been laid in piles of six each. This bread was designed to be a symbol of the full and never-failing provision which is made in the Church for the spiritual sustenance and refreshment of God's people.


<hi type="bold">31. candlestick--</hi>literally, "a lamp bearer." It was so constructed as to be capable of being taken to pieces for facility in removal. The shaft or stock rested on a pedestal. It had seven branches, shaped like reeds or canes--three on each side, with one in the center--and worked out into knobs, flowers, and bowls, placed alternately [Ex 25:32-36]. The figure represented on the arch of Titus gives the best idea of this candlestick.

31. candlestick-- literally, "a lamp bearer." It was so constructed as to be capable of being taken to pieces for facility in removal. The shaft or stock rested on a pedestal. It had seven branches, shaped like reeds or canes--three on each side, with one in the center--and worked out into knobs, flowers, and bowls, placed alternately [Ex 25:32-36]. The figure represented on the arch of Titus gives the best idea of this candlestick.


<hi type="bold">33. knops--</hi>old spelling for "knobs"--bosses.

33. knops-- old spelling for "knobs"--bosses.


<hi type="bold">37. they shall light the lamps ... that they may give light--</hi>The light was derived from pure olive oil, and probably kept continually burning (compare <reference osisRef="Exod.30.7">Ex 30:7</reference>; <reference osisRef="Lev.24.2">Le 24:2</reference>).

37. they shall light the lamps... that they may give light-- The light was derived from pure olive oil, and probably kept continually burning (compare Ex 30:7; Le 24:2).


38. tongs-- snuffers.


<hi type="bold">39. a talent of pure gold--</hi>in weight equivalent to 125 lbs. troy.

39. a talent of pure gold-- in weight equivalent to 125 lbs. troy.


<hi type="bold">40. look that thou make them after their pattern--</hi>This caution, which is repeated with no small frequency in other parts of the narrative, is an evidence of the deep interest taken by the Divine King in the erection of His palace or sanctuary; and it is impossible to account for the circumstance of God's condescending to such minute details, except on the assumption that this tabernacle was to be of a typical character, and eminently subservient to the religious instruction and benefit of mankind, by shadowing forth in its leading features the grand truths of the Christian Church. <chapter eID="Exod.25"/>

40. look that thou make them after their pattern-- This caution, which is repeated with no small frequency in other parts of the narrative, is an evidence of the deep interest taken by the Divine King in the erection of His palace or sanctuary; and it is impossible to account for the circumstance of God's condescending to such minute details, except on the assumption that this tabernacle was to be of a typical character, and eminently subservient to the religious instruction and benefit of mankind, by shadowing forth in its leading features the grand truths of the Christian Church.


<title type="x-s2">CHAPTER 26</title> <title type="x-s3"><reference osisRef="Exod.26.1-Exod.26.37">Ex 26:1-37</reference>. Ten Curtains</title>

<hi type="bold">1. cunning work--</hi>that is, of elegant texture, richly embroidered. The word "cunning," in old English, is synonymous with "skilful."

CHAPTER 26 Ex 26:1-37. Ten Curtains 1. cunning work-- that is, of elegant texture, richly embroidered. The word "cunning," in old English, is synonymous with "skilful."


<hi type="bold">2. length--</hi>Each curtain was to be fifteen yards in length and a little exceeding two in breadth.

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


<hi type="bold">3. The five curtains shall be coupled together one to another, &c.--</hi>so as to form two grand divisions, each eleven yards wide.

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


<hi type="bold">6. taches--</hi>clasps; supposed in shape, as well as in use, to be the same as hooks and eyes.

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


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

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


<hi type="bold">14. a covering ... of rams' skins dyed red--</hi>that is, of Turkey red leather. [See on <reference osisRef="Exod.39.34">Ex 39:34</reference>.]

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


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

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


<hi type="bold">36. an hanging for the door of the tent--</hi>Curtains of rich and elaborate embroidery, made by the women, are suspended over the doors or entrances of the tents occupied by Eastern chiefs and princes. In a similar style of elegance was the hanging finished which was to cover the door of this tabernacle--the chosen habitation of the God and King of Israel. It appears from <reference osisRef="Exod.26.12">Ex 26:12</reference>, <reference osisRef="Exod.22.23">22, 23</reference>, that the ark and mercy seat were placed in the west end of the tabernacle, and consequently the door or entrance fronted the east, so that the Israelites in worshipping Jehovah, turned their faces towards the west; that they might be thus figuratively taught to turn from the worship of that luminary which was the great idol of the nations, and to adore the God who made it and them [Hewlett]. <chapter eID="Exod.26"/>

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


<title type="x-s2">CHAPTER 27</title> <title type="x-s3"><reference osisRef="Exod.27.1-Exod.27.21">Ex 27:1-21</reference>. Altar for Burnt Offering.</title>

<hi type="bold">1-2. altar of shittim wood--</hi>The dimensions of this altar which was placed at the entrance of the sanctuary were nearly three yards square, and a yard and a half in height. Under the wooden frame of this chest-like altar the inside was hollow, and each corner was to be terminated by "horns"--angular projections, perpendicular or oblique, in the form of horns. The animals to be sacrificed were bound to these (<reference osisRef="Ps.118.27">Psa 118:27</reference>), and part of the blood was applied to them.

CHAPTER 27 Ex 27:1-21. Altar for Burnt Offering. 1-2. altar of shittim wood-- The dimensions of this altar which was placed at the entrance of the sanctuary were nearly three yards square, and a yard and a half in height. Under the wooden frame of this chest-like altar the inside was hollow, and each corner was to be terminated by "horns"--angular projections, perpendicular or oblique, in the form of horns. The animals to be sacrificed were bound to these (Psa 118:27), and part of the blood was applied to them.


<hi type="bold">3. shovels--</hi>fire shovels for scraping together any of the scattered ashes.

<hi type="bold">basons--</hi>for receiving the blood of the sacrifice to be sprinkled on the people.

<hi type="bold">fleshhooks--</hi>curved, three-pronged forks (<reference osisRef="1Sam.2.13">1Sa 2:13</reference>, <reference osisRef="2Cor.2.14">14</reference>).

<hi type="bold">fire-pans--</hi>A large sort of vessel, wherein the sacred fire which came down from heaven (<reference osisRef="Lev.9.24">Le 9:24</reference>) was kept burning, while they cleaned the altar and the grate from the coals and ashes, and while the altar was carried from one place to another in the wilderness [Patrick, Spencer, Le Clerc].

3. shovels-- fire shovels for scraping together any of the scattered ashes. basons-- for receiving the blood of the sacrifice to be sprinkled on the people. fleshhooks-- curved, three-pronged forks (1Sa 2:13, 14). fire-pans-- A large sort of vessel, wherein the sacred fire which came down from heaven (Le 9:24) was kept burning, while they cleaned the altar and the grate from the coals and ashes, and while the altar was carried from one place to another in the wilderness [Patrick, Spencer, Le Clerc].


<hi type="bold">4. a grate of network of brass--</hi>sunk latticework to support the fire.

<hi type="bold">four brazen rings--</hi>by which the grating might be lifted and taken away as occasion required from the body of the altar.

4. a grate of network of brass-- sunk latticework to support the fire. four brazen rings-- by which the grating might be lifted and taken away as occasion required from the body of the altar.


<hi type="bold">5. put it under the compass of the altar beneath--</hi>that is, the grating in which they were carried to a clean place (<reference osisRef="Lev.4.12">Le 4:12</reference>).

5. put it under the compass of the altar beneath-- that is, the grating in which they were carried to a clean place (Le 4:12).


<hi type="bold">6-7. staves ... rings--</hi>Those rings were placed at the side through which the poles were inserted on occasions of removal.

6-7. staves... rings-- Those rings were placed at the side through which the poles were inserted on occasions of removal.


<hi type="bold">9-19. the court of the tabernacle--</hi>The enclosure in which the edifice stood was a rectangular court, extending rather more than fifty yards in length and half that space in breadth, and the enclosing parapet was about three yards or half the height of the tabernacle. That parapet consisted of a connected series of curtains, made of fine twined linen yarn, woven into a kind of network, so that the people could see through; but that large curtain which overhung the entrance was of a different texture, being embroidered and dyed with variegated colors, and it was furnished with cords for pulling it up or drawing it aside when the priests had occasion to enter. The curtains of this enclosure were supported on sixty brazen pillars which stood on pedestals of the same metal, but their capitals and fillets were of silver, and the hooks on which they were suspended were of silver also.

9-19. the court of the tabernacle-- The enclosure in which the edifice stood was a rectangular court, extending rather more than fifty yards in length and half that space in breadth, and the enclosing parapet was about three yards or half the height of the tabernacle. That parapet consisted of a connected series of curtains, made of fine twined linen yarn, woven into a kind of network, so that the people could see through; but that large curtain which overhung the entrance was of a different texture, being embroidered and dyed with variegated colors, and it was furnished with cords for pulling it up or drawing it aside when the priests had occasion to enter. The curtains of this enclosure were supported on sixty brazen pillars which stood on pedestals of the same metal, but their capitals and fillets were of silver, and the hooks on which they were suspended were of silver also.


<hi type="bold">20-21. pure oil olive beaten--</hi>that is, such as runs from the olives when bruised and without the application of fire.

<hi type="bold">for the light ... Aaron and his sons--</hi>were to take charge of lighting it in all time coming.

20-21. pure oil olive beaten-- that is, such as runs from the olives when bruised and without the application of fire. for the light... Aaron and his sons-- were to take charge of lighting it in all time coming.


<title type="x-s2">CHAPTER 28</title> <title type="x-s3"><reference osisRef="Exod.28.1-Exod.28.43">Ex 28:1-43</reference>. Appointment to the Priesthood.</title>

<hi type="bold">1. take thou unto thee Aaron thy brother, and his sons with him--</hi>Moses had hitherto discharged the priestly functions (<reference osisRef="Ps.99.6">Psa 99:6</reference>), and he evinced the piety as well as humility of his character, in readily complying with the command to invest his brother with the sacred office, though it involved the perpetual exclusion of his own family. The appointment was a special act of God's sovereignty, so that there could be no ground for popular umbrage by the selection of Aaron's family, with whom the office was inalienably established and continued in unbroken succession till the introduction of the Christian era.

CHAPTER 28 Ex 28:1-43. Appointment to the Priesthood. 1. take thou unto thee Aaron thy brother, and his sons with him-- Moses had hitherto discharged the priestly functions (Psa 99:6), and he evinced the piety as well as humility of his character, in readily complying with the command to invest his brother with the sacred office, though it involved the perpetual exclusion of his own family. The appointment was a special act of God's sovereignty, so that there could be no ground for popular umbrage by the selection of Aaron's family, with whom the office was inalienably established and continued in unbroken succession till the introduction of the Christian era.


<hi type="bold">2-5. holy garments--</hi>No inherent holiness belonged either to the material or the workmanship. But they are called "holy" simply because they were not worn on ordinary occasions, but assumed in the discharge of the sacred functions (<reference osisRef="Ezek.44.19">Eze 44:19</reference>).

<hi type="bold">for glory and for beauty--</hi>It was a grand and sumptuous attire. In material, elaborate embroidery, and color, it had an imposing splendor. The tabernacle being adapted to the infantine aid of the church, it was right and necessary that the priests' garments should be of such superb and dazzling appearance, that the people might be inspired with a due respect for the ministers as well as the rites of religion. But they had also a further meaning; for being all made of linen, they were symbolical of the truth, purity, and other qualities in Christ that rendered Him such a high priest as became us.

2-5. holy garments-- No inherent holiness belonged either to the material or the workmanship. But they are called "holy" simply because they were not worn on ordinary occasions, but assumed in the discharge of the sacred functions (Eze 44:19). for glory and for beauty-- It was a grand and sumptuous attire. In material, elaborate embroidery, and color, it had an imposing splendor. The tabernacle being adapted to the infantine aid of the church, it was right and necessary that the priests' garments should be of such superb and dazzling appearance, that the people might be inspired with a due respect for the ministers as well as the rites of religion. But they had also a further meaning; for being all made of linen, they were symbolical of the truth, purity, and other qualities in Christ that rendered Him such a high priest as became us.


<hi type="bold">6-14. ephod--</hi>It was a very gorgeous robe made of byssus, curiously embroidered, and dyed with variegated colors, and further enriched with golden tissue, the threads of gold being either originally interwoven or afterwards inserted by the embroiderer. It was short--reaching from the breast to a little below the loins--and though destitute of sleeves, retained its position by the support of straps thrown over each shoulder. These straps or braces, connecting the one with the back, the other with the front piece of which the tunic was composed, were united on the shoulder by two onyx stones, serving as buttons, and on which the names of the twelve tribes were engraved, and set in golden encasements. The symbolical design of this was, that the high priest, who bore the names along with him in all his ministrations before the Lord, might be kept in remembrance of his duty to plead their cause, and supplicate the accomplishment of the divine promises in their favor. The ephod was fastened by a girdle of the same costly materials, that is, dyed, embroidered, and wrought with threads of gold. It was about a handbreadth wide and wound twice round the upper part of the waist; it fastened in front, the ends hanging down at great length (<reference osisRef="Rev.1.13">Re 1:13</reference>).

6-14. ephod-- It was a very gorgeous robe made of byssus, curiously embroidered, and dyed with variegated colors, and further enriched with golden tissue, the threads of gold being either originally interwoven or afterwards inserted by the embroiderer. It was short--reaching from the breast to a little below the loins--and though destitute of sleeves, retained its position by the support of straps thrown over each shoulder. These straps or braces, connecting the one with the back, the other with the front piece of which the tunic was composed, were united on the shoulder by two onyx stones, serving as buttons, and on which the names of the twelve tribes were engraved, and set in golden encasements. The symbolical design of this was, that the high priest, who bore the names along with him in all his ministrations before the Lord, might be kept in remembrance of his duty to plead their cause, and supplicate the accomplishment of the divine promises in their favor. The ephod was fastened by a girdle of the same costly materials, that is, dyed, embroidered, and wrought with threads of gold. It was about a handbreadth wide and wound twice round the upper part of the waist; it fastened in front, the ends hanging down at great length (Re 1:13).


<hi type="bold">15-29. thou shalt make the breastplate of judgment with cunning work--</hi>a very splendid and richly embroidered piece of brocade, a span square, and doubled, to enable it the better to bear the weight of the precious stones in it. There were twelve different stones, containing each the name of a tribe, and arranged in four rows, three in each. The Israelites had acquired a knowledge of the lapidary's art in Egypt, and the amount of their skill in cutting, polishing, and setting precious stones, may be judged of by the diamond forming one of the engraved ornaments on this breastplate. A ring was attached to each corner, through which the golden chains were passed to fasten this brilliant piece of jewelry at the top and bottom tightly on the breast of the ephod.

15-29. thou shalt make the breastplate of judgment with cunning work-- a very splendid and richly embroidered piece of brocade, a span square, and doubled, to enable it the better to bear the weight of the precious stones in it. There were twelve different stones, containing each the name of a tribe, and arranged in four rows, three in each. The Israelites had acquired a knowledge of the lapidary's art in Egypt, and the amount of their skill in cutting, polishing, and setting precious stones, may be judged of by the diamond forming one of the engraved ornaments on this breastplate. A ring was attached to each corner, through which the golden chains were passed to fasten this brilliant piece of jewelry at the top and bottom tightly on the breast of the ephod.


<hi type="bold">30. thou shalt put in the breastplate of judgment the Urim and Thummim--</hi>The words signify "lights" and "perfections"; and nothing more is meant than the precious stones of the breastplate already described (compare <reference osisRef="Exod.39.8-Exod.39.21">Ex 39:8-21</reference>; <reference osisRef="Lev.8.8">Le 8:8</reference>). They received the name because the bearing of them qualified the high priest to consult the divine oracle on all public or national emergencies, by going into the holy place--standing close before the veil and putting his hand upon the Urim and Thummim, he conveyed a petition from the people and asked counsel of God, who, as the Sovereign of Israel, gave response from the midst of His glory. Little, however, is known about them. But it may be remarked that Egyptian judges wore on the breast of their official robes a representation of Justice, and the high priest in Israel long officiated also as a judge; so that some think the Urim and Thummim had a reference to his judicial functions.

30. thou shalt put in the breastplate of judgment the Urim and Thummim-- The words signify "lights" and "perfections"; and nothing more is meant than the precious stones of the breastplate already described (compare Ex 39:8-21; Le 8:8). They received the name because the bearing of them qualified the high priest to consult the divine oracle on all public or national emergencies, by going into the holy place--standing close before the veil and putting his hand upon the Urim and Thummim, he conveyed a petition from the people and asked counsel of God, who, as the Sovereign of Israel, gave response from the midst of His glory. Little, however, is known about them. But it may be remarked that Egyptian judges wore on the breast of their official robes a representation of Justice, and the high priest in Israel long officiated also as a judge; so that some think the Urim and Thummim had a reference to his judicial functions.


<hi type="bold">31-33. the robe of the ephod all of blue--</hi>It was the middle garment, under the ephod and above the coat. It had a hole through which the head was thrust, and was formed carefully of one piece, such as was the robe of Christ (<reference osisRef="John.19.23">Joh 19:23</reference>). The high priest's was of a sky-blue color. The binding at the neck was strongly woven, and it terminated below in a fringe, made of blue, purple, and scarlet tassels, in the form of a pomegranate, interspersed with small bells of gold, which tinkled as the wearer was in motion.

31-33. the robe of the ephod all of blue-- It was the middle garment, under the ephod and above the coat. It had a hole through which the head was thrust, and was formed carefully of one piece, such as was the robe of Christ (Joh 19:23). The high priest's was of a sky-blue color. The binding at the neck was strongly woven, and it terminated below in a fringe, made of blue, purple, and scarlet tassels, in the form of a pomegranate, interspersed with small bells of gold, which tinkled as the wearer was in motion.


<hi type="bold">34. a golden bell and a pomegranate--</hi>The bells were hung between the pomegranates, which were said to have amounted to seventy-two, and the use of them seems to have been to announce to the people when the high priest entered the most holy place, that they might accompany him with their prayers, and also to remind himself to be attired in his official dress, to minister without which was death.

34. a golden bell and a pomegranate-- The bells were hung between the pomegranates, which were said to have amounted to seventy-two, and the use of them seems to have been to announce to the people when the high priest entered the most holy place, that they might accompany him with their prayers, and also to remind himself to be attired in his official dress, to minister without which was death.


<hi type="bold">36-38. plate--</hi>literally, a petal of a flower, which seems to have been the figure of this golden plate, which was tied with a ribbon of blue on the front of the mitre, so that every one facing him could read the inscription.

36-38. plate-- literally, a petal of a flower, which seems to have been the figure of this golden plate, which was tied with a ribbon of blue on the front of the mitre, so that every one facing him could read the inscription.


<hi type="bold">39. coat of fine linen--</hi>a garment fastened at the neck, and reaching far down the person, with the sleeves terminating at the elbow.

<hi type="bold">girdle of needlework--</hi>a piece of fine twined linen, richly embroidered, and variously dyed. It is said to have been very long, and being many times wound round the body, it was fastened in front and the ends hung down, which, being an impediment to a priest in active duty, were usually thrown across the shoulders. This was the outer garment of the common priests.

39. coat of fine linen-- a garment fastened at the neck, and reaching far down the person, with the sleeves terminating at the elbow. girdle of needlework-- a piece of fine twined linen, richly embroidered, and variously dyed. It is said to have been very long, and being many times wound round the body, it was fastened in front and the ends hung down, which, being an impediment to a priest in active duty, were usually thrown across the shoulders. This was the outer garment of the common priests.


40. bonnets-- turbans.


<hi type="bold">42. linen breeches--</hi>drawers, which encompassed the loins and reached half way down the thighs. They are seen very frequently represented in Egyptian figures. <chapter eID="Exod.28"/>

42. linen breeches-- drawers, which encompassed the loins and reached half way down the thighs. They are seen very frequently represented in Egyptian figures.


<title type="x-s2">CHAPTER 29</title> <title type="x-s3"><reference osisRef="Exod.29.1-Exod.29.35">Ex 29:1-35</reference>. Consecrating the Priests and the Altar.</title>

<hi type="bold">1. hallow them, to minister unto me in the priest's office--</hi>The act of inaugurating the priests was accompanied by ceremonial solemnities well calculated not only to lead the people to entertain exalted views of the office, but to impress those functionaries themselves with a profound sense of its magnitude and importance. In short, they were taught to know that the service was for them as well as for the people; and every time they engaged in a new performance of their duties, they were reminded of their personal interest in the worship, by being obliged to offer for themselves, before they were qualified to offer as the representatives of the people.

<hi type="bold">this is the thing that thou shalt do--</hi>Steps are taken at the beginning of a society, which would not be repeated when the social machine was in full motion; and Moses, at the opening of the tabernacle, was employed to discharge functions which in later periods would have been regarded as sacrilege and punished with instant death. But he acted under the special directions of God.

CHAPTER 29 Ex 29:1-35. Consecrating the Priests and the Altar. 1. hallow them, to minister unto me in the priest's office-- The act of inaugurating the priests was accompanied by ceremonial solemnities well calculated not only to lead the people to entertain exalted views of the office, but to impress those functionaries themselves with a profound sense of its magnitude and importance. In short, they were taught to know that the service was for them as well as for the people; and every time they engaged in a new performance of their duties, they were reminded of their personal interest in the worship, by being obliged to offer for themselves, before they were qualified to offer as the representatives of the people. this is the thing that thou shalt do-- Steps are taken at the beginning of a society, which would not be repeated when the social machine was in full motion; and Moses, at the opening of the tabernacle, was employed to discharge functions which in later periods would have been regarded as sacrilege and punished with instant death. But he acted under the special directions of God.


<hi type="bold">4-9. Aaron and his sons thou shalt bring unto the door of the tabernacle--</hi>as occupying the intermediate space between the court where the people stood, and the dwelling-place of Israel's king, and therefore the fittest spot for the priests being duly prepared for entrance, and the people witnessing the ceremony of inauguration.

<hi type="bold">wash them with water. And ... take the garments--</hi>The manner in which these parts of the ceremonial were performed is minutely described, and in discovering their symbolical import, which indeed, is sufficiently plain and obvious, we have inspired authority to guide us. It signified the necessity and importance of moral purity or holiness (<reference osisRef="Isa.52.11">Is 52:11</reference>; <reference osisRef="John.13.10">Joh 13:10</reference>; <reference osisRef="2Cor.7.1">2Co 7:1</reference>; <reference osisRef="1Pet.3.21">1Pe 3:21</reference>). In like manner, the investiture with the holy garments signified their being clothed with righteousness (<reference osisRef="Rev.19.8">Re 19:8</reference>) and equipped as men active and well-prepared for the service of God; the anointing the high priest with oil denoted that he was to be filled with the influences of the Spirit, for the edification and delight of the church (<reference osisRef="Lev.10.7">Le 10:7</reference>; <reference osisRef="Ps.45.7">Psa 45:7</reference>; <reference osisRef="Isa.61.1">Is 61:1</reference>; <reference osisRef="1John.2.27">1Jo 2:27</reference>), and as he was officially a type of Christ (<reference osisRef="Heb.7.26">He 7:26</reference>; <reference osisRef="John.3.34">Joh 3:34</reference>; also <reference osisRef="Matt.3.16">Mt 3:16</reference>; <reference osisRef="Matt.11.29">11:29</reference>).

4-9. Aaron and his sons thou shalt bring unto the door of the tabernacle-- as occupying the intermediate space between the court where the people stood, and the dwelling-place of Israel's king, and therefore the fittest spot for the priests being duly prepared for entrance, and the people witnessing the ceremony of inauguration. wash them with water. And... take the garments-- The manner in which these parts of the ceremonial were performed is minutely described, and in discovering their symbolical import, which indeed, is sufficiently plain and obvious, we have inspired authority to guide us. It signified the necessity and importance of moral purity or holiness (Is 52:11; Joh 13:10; 2Co 7:1; 1Pe 3:21). In like manner, the investiture with the holy garments signified their being clothed with righteousness (Re 19:8) and equipped as men active and well-prepared for the service of God; the anointing the high priest with oil denoted that he was to be filled with the influences of the Spirit, for the edification and delight of the church (Le 10:7; Psa 45:7; Is 61:1; 1Jo 2:27), and as he was officially a type of Christ (He 7:26; Joh 3:34; also Mt 3:16; 11:29).


<hi type="bold">10-22. And thou shalt cause a bullock to be brought before the tabernacle--</hi>This part of the ceremonial consisted of three sacrifices: <hi type="bold">(1) The sacrifice of a bullock, as a sin offering; and in rendering it, the priest was directed to put his hand upon the head of his sacrifice, expressing by that act a consciousness of personal guilt, and a wish that it might be accepted as a vicarious satisfaction. (2) The sacrifice of a ram as a burnt offering (<reference osisRef="Exod.29.15-Exod.29.18">Ex 29:15-18</reference>). The ram was to be wholly burnt, in token of the priest's dedication of himself to God and His service. The sin offering was first to be presented, and then the burnt offering; for until guilt be removed, no acceptable service can be performed. (3) There was to be a peace offering, called "the ram of consecration" (<reference osisRef="Exod.29.19-Exod.29.22">Ex 29:19-22</reference>). And there was a marked peculiarity in the manner in which this other ram was to be disposed of. The former was for the glory of God--</hi>this was for the comfort of the priest himself; and as a sign of a mutual covenant being ratified, the blood of the sacrifice was divided--part sprinkled on the altar round about, and part upon the persons and garments of the priests. Nay, the blood was, by a singular act, directed to be put upon the extremities of the body, thereby signifying that the benefits of the atonement would be applied to the whole nature of man. Moreover, the flesh of this sacrifice was to be divided, as it were, between God and the priest--part of it to be put into his hand to be waved up and down, in token of its being offered to God, and then it was to be burnt upon the altar; the other part was to be eaten by the priests at the door of the tabernacle--that feast being a symbol of communion or fellowship with God. These ceremonies, performed in the order described, showed the qualifications necessary for the priests. (See <reference osisRef="Heb.7.26">He 7:26</reference>, <reference osisRef="Heb.7.27">27</reference>; <reference osisRef="Heb.10.14">10:14</reference>).

10-22. And thou shalt cause a bullock to be brought before the tabernacle-- This part of the ceremonial consisted of three sacrifices: (1) The sacrifice of a bullock, as a sin offering; and in rendering it, the priest was directed to put his hand upon the head of his sacrifice, expressing by that act a consciousness of personal guilt, and a wish that it might be accepted as a vicarious satisfaction. (2) The sacrifice of a ram as a burnt offering (Ex 29:15-18). The ram was to be wholly burnt, in token of the priest's dedication of himself to God and His service. The sin offering was first to be presented, and then the burnt offering; for until guilt be removed, no acceptable service can be performed. (3) There was to be a peace offering, called "the ram of consecration" (Ex 29:19-22). And there was a marked peculiarity in the manner in which this other ram was to be disposed of. The former was for the glory of God-- this was for the comfort of the priest himself; and as a sign of a mutual covenant being ratified, the blood of the sacrifice was divided--part sprinkled on the altar round about, and part upon the persons and garments of the priests. Nay, the blood was, by a singular act, directed to be put upon the extremities of the body, thereby signifying that the benefits of the atonement would be applied to the whole nature of man. Moreover, the flesh of this sacrifice was to be divided, as it were, between God and the priest--part of it to be put into his hand to be waved up and down, in token of its being offered to God, and then it was to be burnt upon the altar; the other part was to be eaten by the priests at the door of the tabernacle--that feast being a symbol of communion or fellowship with God. These ceremonies, performed in the order described, showed the qualifications necessary for the priests. (See He 7:26, 27; 10:14).


<hi type="bold">35. seven days shalt thou consecrate them--</hi>The renewal of these ceremonies on the return of every day in the seven, with the intervention of a Sabbath, was a wise preparatory arrangement, in order to afford a sufficient interval for calm and devout reflection (<reference osisRef="Heb.9.1">He 9:1</reference>; <reference osisRef="Heb.10.1">10:1</reference>).

 <reference osisRef="Exod.29.36">Ex 29:36</reference>, <reference osisRef="Exod.29.37">37</reference>. Consecration of the Altar.

35. seven days shalt thou consecrate them-- The renewal of these ceremonies on the return of every day in the seven, with the intervention of a Sabbath, was a wise preparatory arrangement, in order to afford a sufficient interval for calm and devout reflection (He 9:1; 10:1). Ex 29:36, 37. Consecration of the Altar.


<hi type="bold">36. and thou shalt cleanse the altar--</hi>The phrase, "when thou hast made an atonement for it," should be, upon it; and the purport of the direction is, that during all the time they were engaged as above from day to day in offering the appointed sacrifices, the greatest care was to be taken to keep the altar properly cleansed--to remove the ashes, and sprinkle it with the prescribed unction that, at the conclusion of the whole ceremonial, the altar itself should be consecrated as much as the ministers who were to officiate at it (<reference osisRef="Matt.23.19">Mt 23:19</reference>). It was thenceforth associated with the services of religion.

36. and thou shalt cleanse the altar-- The phrase, "when thou hast made an atonement for it," should be, upon it; and the purport of the direction is, that during all the time they were engaged as above from day to day in offering the appointed sacrifices, the greatest care was to be taken to keep the altar properly cleansed--to remove the ashes, and sprinkle it with the prescribed unction that, at the conclusion of the whole ceremonial, the altar itself should be consecrated as much as the ministers who were to officiate at it (Mt 23:19). It was thenceforth associated with the services of religion.


<title type="x-s3"><reference osisRef="Exod.29.38-Exod.29.46">Ex 29:38-46</reference>. Institution of Daily Service.</title>

<hi type="bold">38. two lambs of the first year day by day continually--</hi>The sacred preliminaries being completed, Moses was instructed in the end or design to which these preparations were subservient, namely, the worship of God; and hence the institution of the morning and evening sacrifice. The institution was so imperative, that in no circumstances was this daily oblation to be dispensed with; and the due observance of it would secure the oft-promised grace and blessing of their heavenly King. <chapter eID="Exod.29"/>

Ex 29:38-46. Institution of Daily Service. 38. two lambs of the first year day by day continually-- The sacred preliminaries being completed, Moses was instructed in the end or design to which these preparations were subservient, namely, the worship of God; and hence the institution of the morning and evening sacrifice. The institution was so imperative, that in no circumstances was this daily oblation to be dispensed with; and the due observance of it would secure the oft-promised grace and blessing of their heavenly King.


<title type="x-s2">CHAPTER 30</title> <title type="x-s3"><reference osisRef="Exod.30.1-Exod.30.38">Ex 30:1-38</reference>. The Altar of Incense.</title>

<hi type="bold">1. thou shalt make an altar to burn incense upon, &c.--</hi>Its material was to be like that of the ark of the testimony, but its dimensions very small [Ex 25:10].

CHAPTER 30 Ex 30:1-38. The Altar of Incense. 1. thou shalt make an altar to burn incense upon, &c.-- Its material was to be like that of the ark of the testimony, but its dimensions very small [Ex 25:10].


<hi type="bold">2-4. foursquare--</hi>the meaning of which is not that it was to be entirely of a cubical form, but that upon its upper and under surface, it showed four equal sides. It was twice as high as it was broad, being twenty-one inches broad and three feet six inches high. It had "horns"; its top or flat surface was surmounted by an ornamental ledge or rim, called a crown, and it was furnished at the sides with rings for carriage. Its only accompanying piece of furniture was a golden censer or pan, in which the incense was set fire to upon the altar. Hence it was called the altar of incense, or the "golden altar" [Ex 39:38; 40:26], from the profuse degree in which it was gilded or overlaid with the precious metal. This splendor was adapted to the early age of the church, but in later times, when the worship was to be more spiritual, the altar of incense is prophetically described as not of gold but of wood, and double the size of that in the tabernacle, because the church should be vastly extended (Mal 1:11).

2-4. foursquare-- the meaning of which is not that it was to be entirely of a cubical form, but that upon its upper and under surface, it showed four equal sides. It was twice as high as it was broad, being twenty-one inches broad and three feet six inches high. It had "horns"; its top or flat surface was surmounted by an ornamental ledge or rim, called a crown, and it was furnished at the sides with rings for carriage. Its only accompanying piece of furniture was a golden censer or pan, in which the incense was set fire to upon the altar. Hence it was called the altar of incense, or the "golden altar" [Ex 39:38; 40:26], from the profuse degree in which it was gilded or overlaid with the precious metal. This splendor was adapted to the early age of the church, but in later times, when the worship was to be more spiritual, the altar of incense is prophetically described as not of gold but of wood, and double the size of that in the tabernacle, because the church should be vastly extended (Mal 1:11).


<hi type="bold">6. thou shalt put it before the veil that is by the ark of the testimony--</hi>which separated the holy from the most holy place. The altar was in the middle between the table of showbread and the candlestick next the holy of holies, at equal distances from the north and south walls; in other words, it occupied a spot on the outside of the great partition veil, but directly in front of the mercy seat, which was within that sacred enclosure; so that although the priest who ministered at this altar could not behold the mercy seat, he was to look towards it, and present his incense in that direction. This was a special arrangement, and it was designed to teach the important lesson that, though we cannot with the eye of sense, see the throne of grace, we must "direct our prayer to it and look up" [Psa 5:3] (compare <reference osisRef="2Cor.3.14">2Co 3:14</reference>; <reference osisRef="Heb.10.20">He 10:20</reference>; <reference osisRef="Rev.4.1">Re 4:1</reference>).

6. thou shalt put it before the veil that is by the ark of the testimony-- which separated the holy from the most holy place. The altar was in the middle between the table of showbread and the candlestick next the holy of holies, at equal distances from the north and south walls; in other words, it occupied a spot on the outside of the great partition veil, but directly in front of the mercy seat, which was within that sacred enclosure; so that although the priest who ministered at this altar could not behold the mercy seat, he was to look towards it, and present his incense in that direction. This was a special arrangement, and it was designed to teach the important lesson that, though we cannot with the eye of sense, see the throne of grace, we must "direct our prayer to it and look up" [Psa 5:3] (compare 2Co 3:14; He 10:20; Re 4:1).


<hi type="bold">7-8. Aaron shall burn thereon sweet incense--</hi>literally, "incense of spices"--Strong aromatic substances were burnt upon this altar to counteract by their odoriferous fragrance the offensive fumes of the sacrifices; or the incense was employed in an offering of tributary homage which the Orientals used to make as a mark of honor to kings; and as God was Theocratic Ruler of Israel, His palace was not to be wanting in a usage of such significancy. Both these ends were served by this altar--that of fumigating the apartments of the sacred edifice, while the pure lambent flame, according to Oriental notions, was an honorary tribute to the majesty of Israel's King. But there was a far higher meaning in it still; for as the tabernacle was not only a palace for Israel's King, but a place of worship for Israel's God, this altar was immediately connected with a religious purpose. In the style of the sacred writers, incense was a symbol or emblem of prayer (<reference osisRef="Ps.141.2">Psa 141:2</reference>; <reference osisRef="Rev.5.8">Re 5:8</reference>; <reference osisRef="Rev.8.3">8:3</reference>). From the uniform combination of the two services, it is evident that the incense was an emblem of the prayers of sincere worshippers ascending to heaven in the cloud of perfume; and, accordingly, the priest who officiated at this altar typified the intercessory office of Christ (<reference osisRef="Luke.1.10">Lu 1:10</reference>; <reference osisRef="Heb.7.25">He 7:25</reference>).

<hi type="bold">every morning ... at even--</hi>In every period of the national history this daily worship was scrupulously observed.

7-8. Aaron shall burn thereon sweet incense-- literally, "incense of spices"--Strong aromatic substances were burnt upon this altar to counteract by their odoriferous fragrance the offensive fumes of the sacrifices; or the incense was employed in an offering of tributary homage which the Orientals used to make as a mark of honor to kings; and as God was Theocratic Ruler of Israel, His palace was not to be wanting in a usage of such significancy. Both these ends were served by this altar--that of fumigating the apartments of the sacred edifice, while the pure lambent flame, according to Oriental notions, was an honorary tribute to the majesty of Israel's King. But there was a far higher meaning in it still; for as the tabernacle was not only a palace for Israel's King, but a place of worship for Israel's God, this altar was immediately connected with a religious purpose. In the style of the sacred writers, incense was a symbol or emblem of prayer (Psa 141:2; Re 5:8; 8:3). From the uniform combination of the two services, it is evident that the incense was an emblem of the prayers of sincere worshippers ascending to heaven in the cloud of perfume; and, accordingly, the priest who officiated at this altar typified the intercessory office of Christ (Lu 1:10; He 7:25). every morning... at even-- In every period of the national history this daily worship was scrupulously observed.


<hi type="bold">9. Ye shall offer no strange incense--</hi>that is, of a different composition from that of which the ingredients are described so minutely.

9. Ye shall offer no strange incense-- that is, of a different composition from that of which the ingredients are described so minutely.


<hi type="bold">11-16. When thou takest the sum of the children of Israel, &c.--</hi>Moses did so twice, and doubtless observed the law here prescribed. The tax was not levied from women, minors, old men (<reference osisRef="Num.1.42">Nu 1:42</reference>, 45), and the Levites (<reference osisRef="Num.1.47">Nu 1:47</reference>), they being not numbered. Assuming the shekel of the sanctuary to be about half an ounce troy, though nothing certain is known about it, the sum payable by each individual was two and four pence. This was not a voluntary contribution, but a ransom for the soul or lives of the people. It was required from all classes alike, and a refusal to pay implied a wilful exclusion from the privileges of the sanctuary, as well as exposure to divine judgments. It was probably the same impost that was exacted from our Lord (<reference osisRef="Matt.17.24-Matt.17.27">Mt 17:24-27</reference>), and it was usually devoted to repairs and other purposes connected with the services of the sanctuary.

11-16. When thou takest the sum of the children of Israel, &c.-- Moses did so twice, and doubtless observed the law here prescribed. The tax was not levied from women, minors, old men (Nu 1:42, 45), and the Levites (Nu 1:47), they being not numbered. Assuming the shekel of the sanctuary to be about half an ounce troy, though nothing certain is known about it, the sum payable by each individual was two and four pence. This was not a voluntary contribution, but a ransom for the soul or lives of the people. It was required from all classes alike, and a refusal to pay implied a wilful exclusion from the privileges of the sanctuary, as well as exposure to divine judgments. It was probably the same impost that was exacted from our Lord (Mt 17:24-27), and it was usually devoted to repairs and other purposes connected with the services of the sanctuary.


<hi type="bold">18-21. Thou shalt ... make a laver of brass--</hi>Though not actually forming a component part of the furniture of the tabernacle, this vase was closely connected with it; and though from standing at the entrance it would be a familiar object, it possessed great interest and importance from the baptismal purposes to which it was applied. No data are given by which its form and size can be ascertained; but it was probably a miniature pattern of Solomon's--a circular basin.

<hi type="bold">his foot--</hi>supposed not to be the pedestal on which it rested, but a trough or shallow receptacle below, into which the water, let out from a cock or spout, flowed; for the way in which all Eastern people wash their hands or feet is by pouring upon them the water which falls into a basin. This laver was provided for the priests alone. But in the Christian dispensation, all believers are priests, and hence the apostle exhorts them how to draw near to God (<reference osisRef="John.13.10">Joh 13:10</reference>; <reference osisRef="Heb.10.22">He 10:22</reference>).

18-21. Thou shalt... make a laver of brass-- Though not actually forming a component part of the furniture of the tabernacle, this vase was closely connected with it; and though from standing at the entrance it would be a familiar object, it possessed great interest and importance from the baptismal purposes to which it was applied. No data are given by which its form and size can be ascertained; but it was probably a miniature pattern of Solomon's--a circular basin. his foot-- supposed not to be the pedestal on which it rested, but a trough or shallow receptacle below, into which the water, let out from a cock or spout, flowed; for the way in which all Eastern people wash their hands or feet is by pouring upon them the water which falls into a basin. This laver was provided for the priests alone. But in the Christian dispensation, all believers are priests, and hence the apostle exhorts them how to draw near to God (Joh 13:10; He 10:22).


<hi type="bold">23-33. Take thou also ... principal spices, &c.--</hi>Oil is frequently mentioned in Scripture as an emblem of sanctification, and anointing with it a means of designating objects as well as persons to the service of God. Here it is prescribed by divine authority, and the various ingredients in their several proportions described which were to compose the oil used in consecrating the furniture of the tabernacle.

<hi type="bold">myrrh--</hi>a fragrant and medicinal gum from a little known tree in Arabia.

<hi type="bold">sweet cinnamon--</hi>produced from a species of laurel or sweet bay, found chiefly in Ceylon, growing to a height of twenty feet: this spice is extracted from the inner bark, but it is not certain whether that mentioned by Moses is the same as that with which we are familiar.

<hi type="bold">sweet calamus--</hi>or sweet cane, a product of Arabia and India, of a tawny color in appearance; it is like the common cane and strongly odoriferous.

23-33. Take thou also... principal spices, &c.-- Oil is frequently mentioned in Scripture as an emblem of sanctification, and anointing with it a means of designating objects as well as persons to the service of God. Here it is prescribed by divine authority, and the various ingredients in their several proportions described which were to compose the oil used in consecrating the furniture of the tabernacle. myrrh-- a fragrant and medicinal gum from a little known tree in Arabia. sweet cinnamon-- produced from a species of laurel or sweet bay, found chiefly in Ceylon, growing to a height of twenty feet: this spice is extracted from the inner bark, but it is not certain whether that mentioned by Moses is the same as that with which we are familiar. sweet calamus-- or sweet cane, a product of Arabia and India, of a tawny color in appearance; it is like the common cane and strongly odoriferous.


<hi type="bold">34-38. the Lord said unto Moses, Take unto thee sweet spices--</hi>These were:

<hi type="bold">stacte--</hi>the finest myrrh;

<hi type="bold">onycha--</hi>supposed to be an odoriferous shell;

<hi type="bold">galbanum--</hi>a gum resin from an umbelliferous plant.

<hi type="bold">frankincense--</hi>a dry, resinous, aromatic gum, of a yellow color, which comes from a tree in Arabia, and is obtained by incision of the bark. This incense was placed within the sanctuary, to be at hand when the priest required to burn on the altar. The art of compounding unguents and perfumes was well known in Egypt, where sweet-scented spices were extensively used not only in common life, but in the ritual of the temples. Most of the ingredients here mentioned have been found on minute examination of mummies and other Egyptian relics; and the Israelites, therefore, would have the best opportunities of acquiring in that country the skill in pounding and mixing them which they were called to exercise in the service of the tabernacle. But the recipe for the incense as well as for the oil in the tabernacle, though it receives illustration from the customs of Egypt, was peculiar, and being prescribed by divine authority, was to be applied to no common or inferior purpose. <chapter eID="Exod.30"/>

34-38. the Lord said unto Moses, Take unto thee sweet spices-- These were: stacte-- the finest myrrh; onycha-- supposed to be an odoriferous shell; galbanum-- a gum resin from an umbelliferous plant. frankincense-- a dry, resinous, aromatic gum, of a yellow color, which comes from a tree in Arabia, and is obtained by incision of the bark. This incense was placed within the sanctuary, to be at hand when the priest required to burn on the altar. The art of compounding unguents and perfumes was well known in Egypt, where sweet-scented spices were extensively used not only in common life, but in the ritual of the temples. Most of the ingredients here mentioned have been found on minute examination of mummies and other Egyptian relics; and the Israelites, therefore, would have the best opportunities of acquiring in that country the skill in pounding and mixing them which they were called to exercise in the service of the tabernacle. But the recipe for the incense as well as for the oil in the tabernacle, though it receives illustration from the customs of Egypt, was peculiar, and being prescribed by divine authority, was to be applied to no common or inferior purpose.


<title type="x-s2">CHAPTER 31</title> <title type="x-s3"><reference osisRef="Exod.31.1-Exod.31.18">Ex 31:1-18</reference>. Bezaleel and Aholiab.</title>

<hi type="bold">2. See, I have called--</hi>Though the instructions about the tabernacle were privately communicated to Moses, it was plainly impossible that he could superintend the work in person, amid the multiplicity of his other duties. A head director or builder was selected by God Himself; and the nomination by such high authority removed all ground of jealousy or discontent on the part of any who might have thought their merits overlooked (compare <reference osisRef="Matt.18.1">Mt 18:1</reference>).

<hi type="bold">by name Bezaleel--</hi>signifying "in the shadow or protection of God"; and, as called to discharge a duty of great magnitude--to execute a confidential trust in the ancient Church of God, he has his family and lineage recorded with marked distinction. He belonged to the tribe of Judah, which, doubtless for wise and weighty reasons, God all along delighted to honor; and he was the grandson of Hur, a pious patriot (<reference osisRef="Exod.17.12">Ex 17:12</reference>), who was associated, by a special commission, with Aaron in the government of the people during the absence of Moses. Moreover, it may be noticed that a Jewish tradition affirms Hur to be the husband of Miriam; and if this tradition may be relied on, it affords an additional reason for the appointment of Bezaleel emanating from the direct authority of God.

CHAPTER 31 Ex 31:1-18. Bezaleel and Aholiab. 2. See, I have called-- Though the instructions about the tabernacle were privately communicated to Moses, it was plainly impossible that he could superintend the work in person, amid the multiplicity of his other duties. A head director or builder was selected by God Himself; and the nomination by such high authority removed all ground of jealousy or discontent on the part of any who might have thought their merits overlooked (compare Mt 18:1). by name Bezaleel-- signifying "in the shadow or protection of God"; and, as called to discharge a duty of great magnitude--to execute a confidential trust in the ancient Church of God, he has his family and lineage recorded with marked distinction. He belonged to the tribe of Judah, which, doubtless for wise and weighty reasons, God all along delighted to honor; and he was the grandson of Hur, a pious patriot (Ex 17:12), who was associated, by a special commission, with Aaron in the government of the people during the absence of Moses. Moreover, it may be noticed that a Jewish tradition affirms Hur to be the husband of Miriam; and if this tradition may be relied on, it affords an additional reason for the appointment of Bezaleel emanating from the direct authority of God.


<hi type="bold">3-5. I have filled him with the spirit of God--</hi>It is probable that he was naturally endowed with a mechanical genius, and had acquired in Egypt great knowledge and skill in the useful, as well as liberal, arts so as to be a first-class artisan, competent to take charge of both the plain and ornamental work, which the building of the sacred edifice required. When God has any special work to be accomplished, He always raises up instruments capable of doing it; and it is likely that He had given to the son of Uri that strong natural aptitude and those opportunities of gaining mechanical skill, with an ultimate view to this responsible office. Notwithstanding that his grand duty was to conform with scrupulous fidelity to the pattern furnished, there was still plenty of room for inventive talent and tasteful exactness in the execution; and his natural and acquired gifts were enlarged and invigorated for the important work.

3-5. I have filled him with the spirit of God-- It is probable that he was naturally endowed with a mechanical genius, and had acquired in Egypt great knowledge and skill in the useful, as well as liberal, arts so as to be a first-class artisan, competent to take charge of both the plain and ornamental work, which the building of the sacred edifice required. When God has any special work to be accomplished, He always raises up instruments capable of doing it; and it is likely that He had given to the son of Uri that strong natural aptitude and those opportunities of gaining mechanical skill, with an ultimate view to this responsible office. Notwithstanding that his grand duty was to conform with scrupulous fidelity to the pattern furnished, there was still plenty of room for inventive talent and tasteful exactness in the execution; and his natural and acquired gifts were enlarged and invigorated for the important work.


<hi type="bold">6. I have given with him Aholiab--</hi>He belonged to the tribe of Dan, one of the least influential and honorable in Israel; and here, too, we can trace the evidence of wise and paternal design, in choosing the colleague or assistant of Bezaleel from an inferior tribe (compare <reference osisRef="1Cor.12.14-1Cor.12.25">1Co 12:14-25</reference>; also <reference osisRef="Mark.6.7">Mr 6:7</reference>).

<hi type="bold">all that are wise-hearted I have put wisdom--</hi>At that period, when one spirit pervaded all Israel, it was not the man full of heavenly genius who presided over the work; but all who contributed their skill, experience, and labor, in rendering the smallest assistance, showed their piety and devotedness to the divine service. In like manner, it was at the commencement of the Christian Church (<reference osisRef="Acts.6.5">Ac 6:5</reference>; <reference osisRef="Acts.18.2">18:2</reference>).

6. I have given with him Aholiab-- He belonged to the tribe of Dan, one of the least influential and honorable in Israel; and here, too, we can trace the evidence of wise and paternal design, in choosing the colleague or assistant of Bezaleel from an inferior tribe (compare 1Co 12:14-25; also Mr 6:7). all that are wise-hearted I have put wisdom-- At that period, when one spirit pervaded all Israel, it was not the man full of heavenly genius who presided over the work; but all who contributed their skill, experience, and labor, in rendering the smallest assistance, showed their piety and devotedness to the divine service. In like manner, it was at the commencement of the Christian Church (Ac 6:5; 18:2).