Bible Commentary (1871–1879 Edition)
The Tuble nf Showbread. EXODLS XXVI—XXVIII.
* Altar for Burnt Offering.
mercy-seat, and was indicated by a cloud, from the midst of wliicli responses were audibly given when God was consulted on behalf of His people. Hence God is described as "dwelling" or "sitting" between the cherubim. X3. tabic of gliittlm wood—of the same material and decoiations as the ark, a,nd like it, too, furnished with rings for the poles on which it was carried. 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 lialf a cubit less than the ark, but of the same height. 24. crown—The moulding or ornamental rim, which i? thought to have been raised above the level of the table, to prevent any thing from falling off. 29. dies—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 Josephlts and tlie rabbins, once a week, when the bread was changed, to cover withal—rather to pour out withal. 30. sliowbread lit., 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 sj'mbol of the full and never-failing provision which is made in the church for the spiritual sustenance a;nd refreshment of God's people. 31. candlestick —lU., 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 centre—and worked out into knobs, flowers, and bowls, placed alternately. The figure represented on the arch of Titus gives the best idea of this candlestick. 33. knops—old spelling for knobs—bosses. 37. tbcy slinll light the lamps . . . that they may give liglit—The light was derived from pure olive oil, and probably kept continually burning (cf. eh. 30. 7; Leviticus 24. 2). 38. tongs—snuffers. 39. a talent of pure gold—in weight equivalent to li5 lbs. troy. 40. look that tliou 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 for the protection of its pi pcious furniture. 30. »>i hitit^- ing for the door of the tent—curtains of rich and eliilxirate embroidery made by tjie female inmates, 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 w.iich was to cover the door of this tabernacle—the chosen habitation of the God and King of Israel. It appears from verses 12, 22, 2:^, that the ark and meroy-seat were placed iii the west end of the tabernacle, and consequently the door or entrance fronte d the east, so that the Israelites in worshipping Jehovah, turned their faces towards the west, that they miglitr be thus figuratively taught to turn from the worsliip of that luminary which was the great idol of the nations, and to adore the God who made it and them. [Hewletp.] CHAPTER XXVII.
Ver. 1-21. Altab for Burnt Offering. 1. 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 pi-ojections, perpendicular or oblique, in the form of horns. The animals to be sacrificed were bound to these (Psalm 118. 27), and part of the blood was applied to them. 3. shovels—fire shovels for scraping toget her any of the scattered ashes, basons—for receiving the blood of the sacrifice to be sprinkled on the people, fleshhooks—curved, three-pronged forks (1 Bamuel 2. 13, 14). fire-pans—A large sort of vessel, wherein the sacred fire which came down from heaven (Leviticus !). 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. [Patkick, Spencer, Le CliERC] 4. a grate of net-work of brass—bunlt lattice-work to support the fire. 5. put it under tlie compass of the altar beneath—i. e., the grating in which they were carried to a clean place (Leviticus 4. 12). 4. four brazen rings—by which the grating might be lifted and taken away as occasion required from the body of the altar. 6, 7. staves , . , rings—those rings were placed at the side through which the poles were inserted' on occasions of removal. 9. tlie court of the tabernacle —The enclosure in which the edifice stood was a rectanguand 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 XXVI.
lar 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 largo curtain which overhung the entrance was of a differenttexture, being embroidered and dj'ed with variegatadi colours, 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
Ver. 1-37. Ten Curtains. 1. cunning work—i. e., of elegant texture, richly embroidered. The word "cunning," in old English, is synonymous with skilful. 2. length—Each curtain was to be fifteen yards in length and a little exceeding two in breadth. 3. Tlie five curtains shall be coupled together one to another, &c. so as to form two grand divisions, each eleven yards wide. 6. taches—clasps; supposed in shape, as well as in use, to be the same as hooks and eyes. 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. 14. a covering ... of rams' skins dyed red—t. e., of Turkey red leather. 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 Ave (cross) bars that strengthened them, and the middle bar that " reached from end to end," and gave also. 19. pins—wer6 designed to hold down the curtains at the bottom, lest the wind should waft them aside.. 30, 21. pure oil olive beaten i. e., such as runs from: the olives when bruised and without the application of fire, for the light . . . Aaron and his sous—were to take charge of lighting it In all time coming, shall order It': from evening to morning—The tabernacle having no windows, the lamps required to be lighted during the day. JosEPHUS says that In his time only throe were lighted; but his were degenerate times, and there is no Scripture authority for this limitntlon. But altlioirgh the priests were obliged from necessity to light th«ra by day, they might have let them go out at night hatJr lt nt beeii for this express ordinance.
CHAPTER XXTITTl
It solidity and compactness, it was evidently a more substantial fabric than the light and fragile tent, probably on account of the weight of its various coverings as well as
Ver. 1-43. Appointment to the I'R'.Esrwoon. 1. takethoutmto thee Aaron thy brotlior, Aiulhts sons witl».
Appointment to the liesthood. EXODUS XXIX. Consecration of the Priests, ett.
hina—Moses had hitherto discharged the priestly functions (Psalm 'J9. 6), and he evinced the piety as well as uumility of his character, in readily complying with the ooiinaand to invest his brotlier 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 judge ; so that soma think the Urim and Thummim had a reference to his judicial functions. 31. the robe of the ephod all of blue—it was the middle giirment, 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 coat of Clirist (John 19. '£>•). The high priest's was of a sky-blue colour. The binding at tlie 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 l>ells<il gold, which tinkled as the wearer was in motion. 34. a golden bell and a pomegranate—The bells were hung between the pomegranates, which are 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 miglit accompany him with their prayers, and also to remind himself to be attired in his official dress, to minister without which was death. 3#-38. mitre—crown-like cap for the head, not covering the entire head, but adhering closel.v to it, composed of fine linen. The Scripture has not described era. 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 (Ezekiel 41. 19). for glory and for beauty—It was a grand and sumptuous attire. In material, elaborate embroidery, and colour, it had an imposing splendour. 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 miglit be inspired with a due respect for the ministers as well as the rites of
Its form, but from Josephus we may gather that it was conical in shape, as he distinguishes the mitres of the common priests by saying that they were 7iot conical— that It was encircled with swathes of blue embroidered, and that it was covered by one piece of line linen to hide the seams, plate lit., 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. 39. coat of flne linen—a garment fi\stened at the neck, and reaching far down the person, with the sleeves terminating at the elbow, girdle of needle-work—a piece of tine twined linen, riclily 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. 4^. linen breeches drawers, which encompassed the loins and reached halfway down the thighs. They are seen very frequeutl> represented in Egyptian figures.
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. 6-14. epliod—It was a very gorgeous rot)e made of by ssus, curiously embroidered, and dyed with variegated colours, and further enriched with golden tissue, the tlireads 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 tlie 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 wliich the names of tlie twelve tribes were engnivetl, 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 accomplisliment of the Divine promises in their favour. Tlie epho<l was fastened by a girdle of the same costly materials, i. e., dyed, embroidered, and wrought with threads of gold. It was about a hand-breadth wide, and wound twice round the upper part of the waist; it fastened in front, the ends hanging down at great length (Revelation 1. 13). l.'>-!49. tliou lialt make the breagtplate of Judgment with cunning work—a very splendid and richly eiiiljroldered piece of brocade, a span square, and doul)lod, to enable it the better to bear the weight of the precious stoues in it. There were twelve dlll'erent stones, containing each tlie name of a tribe, and arranged in four rows, tliree in each. The Israelites had acquired a knowledge of tlie lapidary's
CHAPTER XXIX.
"Ver. 1-35. Consecrating the Priests and the Altar, —1. hallow them, to minister nnto me in the priest's ofllce—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 toot Ter for themselves, before they were qualified to oiler 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 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 wlilch the golden chains were passed to fasten
machine was in full motion; and Moses, at the opening of the tabernacle, was employed to dLschargo functions which In later periods would have been regarded as sacrilege, laying an vtnhu Uowed hand on the ark, and punished with instant death. Hut he acted under the special directions of Uod. 4-10. Aaron and his sons thou shalt bring nnto tite door of tite tnlwrnacle—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 prle Bla being duly prepared for entrance, and the people witnessing the ceremony of inauguration, wasli tliem with water. And . . , take the garments—The manner lu which these parts of the ceremonial was jierformed Is minutely described, and In discovering their symbolliutl Import, which indeed, is sufficiently plain and obvioua, we have Inspired authority to guide us. It signified the tills brilliant piece of Jewelry at the top and bottom tightly on Mie breast of the epliod. 30. thou Hhalt put Inlhe breastplate of Judgment the Urlm and Thummlra—Tlie words signify "liglits" and " perfcc Uons;" and nothing more Is meant than the precious stones of the breastplate alremiy described (cf. ch. 89. 8-'.!l ; Leviticus
8. 8). Tliey received the name because the bearing of them quall Med the high priest to consult the Divine oracle on all public or national fmergencies, by going Into the holy place—standing close before the veil and putting his hand upon tlie Urlm and Thummlm, conveyed a petition from the people and asked counsel of Oo<l, who, as the Sovereign of Israel, gave response from the midst of His glory. LI Hie, ho<wever. Is known about them. But It may be rcjiiarked that Egyptian Judges wore on the br'iast of ihe'r oinctal robes a representatloji of Justice, and ilie IiIkIi prlevt lu Israel long officiated also us a
EXODUS XXX-
The Altar of Incense,
Consecration of the Altar, necessity and Importance of moral purity or holiness (Isaiah 52. 11 ; John 13. 10; 2 Corinthians 7. 1; 1 Peter 3. 21). In like manner, the investiture with the holy garments 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 hlgli as it was bi'oad, being twenty-one inches broad and three feet six Inches liigh. It laad " 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 wliicli tlie incense was set fire to upon the altar. Hence it was called the altar of incense, or the "golden altar," from tlie profuse degree in whicli it was gilded or overlaid with tlie precious metal. This splendour was adapted to the early age of the church, but in later times, when the worship was to be more spiritual, the altar ol incense is prophetically described as not of gold but of wood, and double the size of tliat in tlie tabernacle, because the church should be vastly extended (Malachi 1. 11), 6. thou shalt put It before the veil that Is by the ark of the testimony—which separated tlie holy from tlie most holy place. The altar was in the middle, between the tiible of showbread and the candlestick next the holy of holies, at equal distances from the nortli 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 witliin 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 witli the eye of sense, see the throne of grace, we must " direct our prayer to it and look up" (cf. 2 Corinthians 3. 14 ; Hebrews 10. 20 ; Revelation 4. 1). 7. Aaron sliall I>ni-n thereon sweet Incense tU., incense of spices—strong aromatic substances were burnt upon this altar to counteract by their odoriferous fragrance the oft'ensive fumes of the
BignLfled their being clothed with righteousness (Revelation 19. 8), and equipped as men active and well prepared for the service of God; the anointing tlie high priest with oil denoted that he was to be filled with tlie influences of the Spirit, for the edification and delight of the church (Leviticus 10. 7 ; Psalm 4.5. 7 ; Isaiah 61. 1 ; 1 John 2.
17), and as he was officially a type of Clirist (Hebrews 7.
86; John 3. Si; also Matthew 3. 16; 11. 29). Thoit shall cause a bullock to be brouj$Iit before the tabernacle This part of the ceremonial consisted of tliree sacrifices.
(1.) The sacrifice of a bullock, as a sin offering ; and in rendering it, the priest was directed to put his liand 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—(f. 15-18)—the rani 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 «Aen 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 (t). 19-22). And there was a marked peculiarity in tlie 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 applietl 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 tlie altar; the other part was to be eaten by the priests at the door of the tabernacle—tliat 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 Hebrews 7.
sacrifices; or the incense was employed in an offering of tributary homage which the Orientals used to make as a mark of honour 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 fiame, according to Oriental notions, was an honorary tribute to the majesty of Israel's king. But there was a far higher meaning in
26, 27; 10. 14.) 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 (Hebrews 9. 1; 10. 1).
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 witli a religious purpose. In the style of the sacred writers, incense was a symbol or emblem of prayer (Psalm 141.2; Revelation
36, S7. Consecration of the Altar. 36. thou shalt cleaitse the altar—The phrase, " when tliou 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
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 ofsacrifices, the greatest care was to be taken to keep the ficiated at this altar typified the intercessory office of Christ (Luke 1. 10; Hebrews 7. 25). 8. Aaron shall burn Incense—seemingly limiting the privilege of officiating at the altar of incense to the high priest alone, and there altar properly cleansed—to remove the ashes, and sprinkle it with the prescribed unction, that at the conclusion of the whole ceremonial tlie altar itself should be consecrated as much as the ministers who were to officiate at
Is no doubt that he and his successors exclusively attended tliis altar on the great religious festivals. But "Aaron" is frequently used for the wliole priestly order and In later times, any of the priests might have officiated
U (Matthew H. 19). It was thenceforth associated with the services of religion.
38-46. Institution OF Daily Service. 38. ttvo lambs of the first year day by day continually-Tiie sacred preliminaries being completed, Moses was instructed in the end or design to which these preparations were subservient, viz., the worship of God ; and hence the institution of the morning and evening sacrifice. Tlie instituat this altar in rotation (Luke 1. 9). every morning . . . at even—In every period of the national history this daily worship was scrupulously observed. 9. Ye shall offei no strange Incense—i. e., of a different composition from that of which the ingredients are described so minutely. 11-16. When thou takest the snm of the children of tion was so Imperative, that in no circumstances was this dally oblation to be dispensed with ; and the due observ-
Israel, &c.—Moses did so twice, and doubtless observed the law here prescribed. The tax was not levied from women, minors, old men (Numbers 1.42, 45), and the Leftnce of it would secure tlie oft-promised grace and blessing of their heavenly King.
veies (Numbers 1. 47), they being not numbered. Assuming the shekel of the sanctuary to be about half an ounce trov though nothing certain Is known about it, the sum payable by each indivi<lual was two and fourpcnce. This was not a voluntary contribution, but a ransom for tiie soul
CHAPTER XXX.
Ver. 1-38. The Altar of Incense, l. 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 oUmeusious very Hntall. it. four-square-the meaning or lives of the people. It was required from all clas-si-* alike, and a refusal to pay implied a wi I'ul exclusion from
Holy Anointing Oil, EXODUS XXXI, XXXII. Bezuleel anl Aholiuh.
tion by such high authority removed all ground of jealousy or discontent on the part of any who might have thought their merits overlooked (cf. Matthew 18. 1). i>y 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, has his family and lineage recorded with marked distinction. He belonged to the tribe of Judah, which, doubtless for wise and weighty reasons, Goil all along delighted to honour; and he was the grandson of Hur, a pious patriot (ch. 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 aflirms 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 Irom the direct authority of God. 3-5. 1 have filled lilm with the Spirit of Gotl— the privileges of the sanctuary, as well as exposure to Divine judgments. It was probably the same Impost that was exacted from our Lord (Matthew 17. 2i-27), and it was asually devoted to repairs and other purposes connected with the services of the sanctuary. 18-21. Ttiou shalt. . , make a laver of brags—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. Iil8 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,
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 H< had given to the son of Uri that strong natural aptitude and those opportunities of gaining inechanical skill, with an ultimate view to this responsible office. Notwithstanding his grand duty was to conform with scrupulous all believers are priests, and hnce the apostle exhorts thern how to draw near to God (Joshua 13. 10; Hebrews
10. 22). fl-Z-33. Take thou also . . . principal spices, &c. — Oil is frequently mentioned in Scripture as an emolern 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, inyrrli—a fragrant and medicinal gum from a little known tree in Arabia, sweet cinnamon—produced from a species of 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. G. I have given with him Aliolial>—He belonged to t he tribe of Dan, one of the least influential and honourable in li-urel or sweet bay, found chiefly in Ceylon, growing to a Height of twenty feet: this spice is extracted from tlie Inner bark, but it is not certain whether tliat 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 colour in appearance; it is like tlie common cane, and strongly odoriferous, cassia—from the same species of tree as the cinnamon—some think the out«r bark of that tree. All these together would amount to 120 lbs. troy weight, liin—a word of Egyptian origin, equal to ten pints. Being mixed with the olive
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 (cf. 1 Corinthians
12. U-25; also Mark 6.7). all tliat 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 labour, in rendering the smallest assistance, that showed their piety and devotedness to the Divine service. In like manner, It was at the commencement of the Christian church (Acts 6.5; IS. 2). 1*-17. Verily my sabbatlis ye gltall keep—The reason oil—no doubt of the purest kind—this composition probably remained always in a liquid state, and the strictest prohibition Issued against using it for any other purpose than anointing the tabernacle and its furniture. 34-38. the Lord said unto Moses, Take unto thee sweet spices—These were: stacte, the flncst myirli; onycha, supposed to be an odoriferous shell; galbanum, a gumresin from an umbelliferous plant, frankincense— for the fresh Inculcation of the fourth commandment at this particular period was, that the great ardour and eagerness with which all classes betook themselves to the construction of the tabernacle, exposed them to the temptation of encroaching on the sanctity of the appointed day of rest. They might suppose that the erectloii of the tabernacle was a sacred work, and that It would be a high merit, an acceptable tribute, to prosecute the undertaking without the Interruption of a day's repose; and therefore the caution here given, at the commencement of the undertaking, was a .seasonable admonition. 18. <al>l«8 of stone, written with the linger of God— containing the ten commandments (ch. 24. 12), called "tables of testimony," because God testified His will Id them.
dry, resinous, aromatic gum, of a yellow colour, wlilch comes from a tree in Arabia, and is obtained by incision of the bark. This incense was placed within tlie 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, wlicre 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 nilxtni; them which they were called to exercise In the service of the tabernacle. But the recipe for the Incenso 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 XXXII.
Ver. l-ffi. TiiK Golden Calk. 1. when the people saw that Moses delayed-they supposed that he had lost his way In the darkness or perished In the Are. the people gathered tikemselvea together unto Aaron— rather "against" Aaron In a tumultuous manner, to compel him to do what they wished. The Incidents rttlated In this chapter disclose a state of popular sentiment
CHAPTER XXXI.
Ver. 1-18. Rkzai.f.el and Aiiomah. a. See, I have called—Though the Instructions about the tabi'rnaelo were privately communicated to Moses, It was i)lalnly Impossible that he could superintend the work In person, umld the multiplicity of his otherdutles. A liead director an<i feeling among the Isroelltes that stanils in singular contrast to the tone of profound and humble reverence they displayed at the giving of the law. Within a space of little more than thirty days, their Impressions were dissipated; and although they were still encamped upon ground which thoy had every reason to regard ivs holy ; v/» builder was selected by Ood himself; and the uomlua-
Idolatry of the People. EXODUS XXXII. Moses Breakelh tlie Tabltt.
recently promulgated laws, make of theeagreat nation —Care must be taken not to suppose this language as betokening any change or vacillation in the Divine purpose. The covenant made with the patriarchs had been ratified in the most solemn manner; it could not and never was intended that it should be broken. But tlie manner in which God spoke to Moses served two important purposes—it tended to develop the faith and intercessory patriotism of the Hebrew leader, and to excite the serious alarm .of the people, that God would reject them and deprive them of the privileges they had fondly fancied were so secure. 15-18. Moses turned, and went down from the mount—The plain, Er-Raheli, is not visible from the top of Jebel Musa, nor can the mount be descended on the side towards that valley; hence JXosis and his companion who on duty had patiently waited his although the cloud of glory that capped the summit of Sinai was still before their eyes, all'ordiug a visible demonstration of their being in close contact, or ratlier in the immediate presence, of God, they acted as if tliey liad entirely forgotten tlie impressive scenes of wiiicli they aad been so recently the witnesses, said unto lUm, Up, make ua gods ; which shall go before us—Tlie Uebi etv word rendered gods is simply the name of God lu its plural form. The Image made was single, and therefore it would be imputing to tlie Israelites a greater sin tlian they. were guilty of, to charge them with renouncing the worship of the true God for idols. The fact is, tliat they required, like children, to have something to strike their senses, and as the Sliechinah, "tlie glory of God," of which they had hitherto enjoyed the siglit, was now veiled, they wished for some visible material object as the symbol of the Divine presence, which should go before them as the pillar of fire had done. /J. Aaron said, . , . Break off . . . earrings—It was not an Egyptian custom for young men to wear earrings, and the circumstance, therefore, seems to point out " the mixed rabble," who were chiefly foreign slaves, as the ringleaders in this insurrection. In giving direction to break their earrings, Aaron probably calculated on gaining time ; or, perhaps, on tlieir covetousness and love of finery proving stronger than their idolatrous propenreturn in the hollow of tlie mountain's brow, heard tlie shouting some time before they actually saw the camp. 19. nioses' anger waxed hot, and he cast tlie tables out of his hands—Tlie arrival of the leader, like tlie appearance of a spectre, arrested the revellers in the midst of their carnival, and his act of righteous indignation, when he dashed on the ground the tables of the law, in token that as they had so soon departed from their covenant relation, God would withdraw the peculiar privileges that He had promised them—that act, together with the rigorous measures that followed, forms one of the most striking scenes recorded in sacred liistory. ao. he took the calf which they had made, and burnt it in the Hire, etc.—ll has been supposed that the gold was dissolved by jiairon, or some chemical substance. But there is no mention of solubility here, or in Deuteronomy S. 21 ; it was " burufd in the fire," to cast it into ingots of suitable size lor the operations which follow—"grounded to powder;" the powder of malleable metals can be ground so fine as to resemble dust from the wings of a moth or butterfly ; aiid these dust particles will float in water for hours, and in a running stream for days. These operations of grinding were intended to show contempt for such worthless gods, and the Israelites would be made to remember the humiliating lesson by the state of the water they had drank for a time. [Napier.] Others think that as the idolatrous festivals were usually ended with great use of sweel wine, the nauseous draught of the gold dust would be a severe punishment (cf. 2 Kings 23. 6, 15; 2Clironicles 15. 16; 34. 7). 33. Aaron said, Let not the anger of m jLord wax hot Aaron cuts a poor figure, making ashuflling excuse and betraying more dread of the anger of Moses than of the Lord (cf. Deuteronomy 9. 20). 35. naked— either unarmed and defenceless, or ashamed from a sense of guilt. Some think they were literally naked, as the Egyptians performed some of their rices in that indecent manner. 30-38. Moses stood in the gate of tbe camp, and said—the camp is supposed to have been protected by a rampart after the attack of the Ainalckiti s. Who is on the Lord's sidel let him come unto me The zeal and courage of Moses was astonishing, considering he opposed himself toan intoxicated mob. The people were separated into two divisions, and those who were the boldest and most olistinate in vindicating their idolatry were put to death, while the rest, who withdrew in shame or sorrow, were spared. 39. Consecrate yourselves to-day to the Lord—or, ye have consecrated .yourselves to-day. The Ijevites, uot pithstanding the dejection of Aaron, distinguished themselves by their zeal lor the honour of God and their conduct in doing the oflii e of executioners on this occasion; and this was one reason of their being appointed to a high and honourable oflice in the service of the sanctuary. .30-33. Moses said unto the people. Ye have sinned a great sin—Moses laboured to show the people tlie heinous nature of their sin, and bring them to repentance. But not content with that, he hastened more earnestly to intercede for them. .33. blot me . . . out of thy book—an allusion to the registering of the living, and erasing the names of those who die.
sity. If such wei'e his expectations, they were doomed to signal disappointment. Better to have calmly and earnestly remonstrated with them, or to have preferred duty to expediency, leaving tlie issue in the hands of Providence. 3. all the people brake off the golden earrings —The Egyptian rings, as seen on the monuments, were round massy plates of metal ; and as tliey were rings of this sort tlie Israelites wore, their size and number must, in the general collection, have produced a large store of the precious metal. 4. fashioned it with a gravlng-tool, after he had made it a molten calf—Tlie words are transposed, and the rendering should be, "he framed with a graving-tool the image to be made, and having poured the liquid gold into the mould, he made it a molten calf." It is not said whether it was of life size, whether it was of solid gold or merely a wooden frame covered with plates of gold. This idol seems to have been the god Apis, the cliief deity of the Egyptians, worshipped at Memphis under the form of a live ox, three years old. It was distinguished by a, triangular wliite spot on its forehead and other peculiar marks. Images of it in the form of a whole ox, or of a calf's head on the end of a pole, were very common ; and it makes a great figure on the monuments, where it is represented in the A-an of all processions, as borne aloft on men's shoulders, they said, These be tliy gods, O Israel, which brouglit thee tip out of the land of Egypt—It is inconceivable, i-hat they who but a few weeks before had witnessed such amazing demonstrations of the true God, could have suddenly sunk to such a pitch of infatuation and brutish stupidity, as to imagine that human art or hands could make a god that should go before them. But it must be borne In mind, that though by election and in name they were the people of God, they were as yet, in feelings and associations, in habits and tastes, little, if at all difl'ercnt. from Egyptians. They meant the calf to be an image, a visible sign or symbol of Jehovah, so that their sin consisted not in a breach of the first, but of the second commandment. 5,6, Aaron made proclamation, and said. To-morrow is a feast to tlie Lord-a reinarkalile circumstance, strongly confirmatory of the view that they had not renounced the worship of Jehovah, but in accordance with Egyptian notions, had formed an image with which they had been familiar, to be the visible symbol of the Divine presence. But there seems to have been imich of the revelry that marked the feasts of the lieathen. 7-14. the Lord said unto nioses. Go, get thee down Intelligence of the Idolatrous scene enacted at the foot of the mount was communicated to Moses in Innguage borrowed from human passions and feelings, and the jndgmentof a justly offended God pronounced in terms of just Indignation against the gross violation of the so
What warmth of aflection did he evince for his bret hren I how full.y was he animated with the true spirit of a patriot, when he professed his willinuness to die for them,