Bible Commentary (1871–1879 Edition)
The Tabernacle Set up. EXODUS XL. A Cloud Covereth U.
taberna Me, not only with a view to have the work transferred fr m the charge of the workmen, but to ascertain whether it corresponded with "the pattern." The result of a careful and minute survey showed that every plank, curtain, altar, and vase had been most accurately made of the form, and in the place designed hy the Divine architect—and Moses, in accepting it of their hands, thanked God for them, and begged Him to bless them.
or any article of furniture was so much as singed. 35, Moses was not able to enter into the tent of the congregation-How does this clrcum-stance show the incapacity of man, in his present state, to look upon tho unveiled perfections of the Godhead ! Moses could not endure the unclouded effulgence, nor the sublimest of the prophets (Isaiah 6. 5). But what neither Moses nor the most eminent of God's messengers to the ancient church through the weakness of nature could endure, we can all now do by an exercise of faith ; looking unto Jesus, who reflected with chastened radiance the brightness of the Father's glory; and who, having as the Forerunner for us, entered within tlie veil, has invited us to come lioldly to the mercy-seat. While Moses was compelled, through the influence of overwhelming awe, to stand aloof, and could not enter tlie tabernacle, Clirist entered Into the holy place not made with hands; nay, He is himself tlie true tabernacle, filled with the glory of God, ever with the grace and truth which the Shechinah typified. What reason have we to thank God for Jesus Christ, who-, while He himself was the brightness of the Father's glory, yet exliibited that glory in so mild and attractive a manner, as to allure us to draw near with confidence and love into the Divine presence! 36. wlken the clond was taken up from over tlie tabernacle—In journeying through the sandy trackless deserts of the East, the use of torclies, exhibiting a cloud of smoke by day and of fire by night, has been resorted to from time immemorial. The armies of Darius and Alexander were conducted on their marches in this manner. [Faber.] The Arab caravans in the present day observe the same cvistom; and materials for these torches are stored up among other necessary preparations for a journey. Live fu<4, hoisted in chafing-dishes at the end of long poles, and being seen at a great distance, serves, by the smoke in the daytime and the light at night, as a better signal for march than the sound of a trumpet, which is not lieard at the extremities of a large camp. [Laborde.] This usage, and the miracle related by Moses, mutually illustrate each other. The usage leads us to think that the miracle was necessary, and worthy of God to perform ; and, on the other hand, the miracle of the cloudy pillar, aft'ording double benefit of shade by day and light at night, implies not only that .the usage was not unknown to the Hebrews, but supplied all the wants wliicli they felt in common with other travellers through those dreary regions. [Faber, Hess, Grandpiekre.] But its peculiar appearance, unvarying character, and regular movements, distinguished it from all the common atmospheric phenomena. It was an invaluable boon to the Israelites, and being recognized by all clas.ses among that people as the symbol of the Divine presence, it guided their Journeys and regulated their encampments (cf. Psalms 29., 105). 38. the cloud of the Lord was upon the tabernacle, &C. While it had Iiitherto appeared sometimes in one place, sometimes in another, it was now found on the tabernacle only; so that from the moment that sanctuary was erected, and the glory of the Lord liad filled the sacred
CHAPTER XL.
Ver. 1-38. The Tabernacle Reared and Anointed.
18. the Arst day of tlie first moiitU—From a careful consideration of the incidents recorded tohave happened after the exodus (ch. 12.2; 13.4; 19.1; 20.18; 31.28, &c.), it has been computed that the work of the tabernacle was commenced within six months after that emigration; and consequently, that other six months had been occupied in building it. So long a period spent in preparing the materials of a movable pavilion, it would be difflcult to understand, were it not for wliat we are told of the vast dimensions of the tabernacle, as well as the immense variety of curious and elaborate workmanship which its difl'erent articles of furniture required, tlie tabernacle —the entire edificfe. the tent—the covering that surmounted it (v. 19). 15. anoint them, as thon didst aitotnt their fathers—The sacred oil was used, but it does not appear that the ceremony was performed exactly in the same manner; for although the anointing oil was sprinkled over the garments both of Aaron'and his sons (oh. 29. 21 ; Leviticus 8. 30), it was not poured over the heads of the latter. This distinction was reserved for Ihe high priest (ch. 29. 7; Leviticus 8. 12; Psalm 133. 2). IG. Thug did Mosrs : according to all that tite Lord cominandt-d him—On his part, the same scrupulous fidelity was shown in conforming to the "pattern " in the dispo- 'tition of the furniture, as had been displayed by the workmen in tlie erection of the edifice. 33. so Moses flniflhed tlie work—Though it is not expressly recorded !n tliis passage, yet, from what took palace on all similar occasions, there is reason to believe that on the inauguration-day the people were summoned from their tents, were all drawn up a vast assemblage, yet in calm and orderly arrangement, around the newly-erected taliernacle. 39 a cloud— " T?ie" cloud,—the mystic cloud which was the well-known symbol of the Divine presence. After remaining at a great distance from them on the summit of the mount, it appeared to be in motion; and if many among them had a secret misgiving about the issue, how would the fainting heart revive, the interest of the moment intensely increase, and the tide of joy swell in every bosom, when that symbolic cloud was seen slowly and rnajestically descending towards the plain below, and covering the tabernacle. The entire and universal concealment of the tabernacle within the folds of an Impervious cloud was not without a deep and Instructive meaning,—it was a protection to the sacred edifice from the burning heats of tlie Araliian climate,—it was a token of the Divine presence,—and it was also an emblem cf the Mosaic dispensation, which, though it was a revelation from heaven, yet left many things hid in obscurity; for it was a darlc cloud coinpared with tlie liright cloud, which betokened *he clearer and fuller discoveries of the Divine character and glory in the gospel (Matthew 17. 5). the glory of the Lord filled the taliernacle i, e., light and fire, a created splendour, wlileh was the peculiar symliol of God (1 John 1.5). Whether this light was inherent in tlie cloud or not, it emanated from it on this o casion. and making its entry, not with tlio speed of a llglitiiing flasli, as if it were merely an electric spark, but edifice, the Israelites had to look to the place whicli God had chosen to put His name there, in order tliat they might enjoy the benefit of a heavenly Guide (Numljers 9.
15-23). In like manner, the church had Divine revelation for its guide from the first—long before the Word of God existed in a written form; but ever since the setting up of that sacred canon, it rests on that as its tabernacle and there only is it to be found. It accompanies us wherever we are or go, just as the cloud led the way of the Israelites. It is always accessible—can l)e carried in our pockets wlieu we walk abroad; it may lie engraven on the inner tal)lets of our memories and our lieaitii; and so true, faithful, and complete a guide is it, tliat tlier3 n majestic jiplendour, it passed tlirougli the outer porch into the interior of the most holy place (1 Kings 8. 10; Tolin 1. 14). Its miraculous character is shown by the
Is not a scene of duty or of trial througli wliich we may be called to pass in the world, but it furiiislies a c.ear, a safe, and unerring direction (Colossians 3. 1(i,. V3 ai;t. that, tliough "It filled the tabernacle," not a curtain
Burnt Offerings of the Herd. LEVmCUS I, II. The Meat Offerings.
THE THIED BOOK OF MOSES, CALLED
LEVITICUS. CHAPTER I.
became accep Uible worshippers, a s-weet savour unto the Lord—is an expression of the offerer's pletv, but especially as a sacrificial type of Christ. 10-13. if his offering be of the Hocks—Those who could not afford the expense of a bullock might offer a ram or a he-goat, and the same ceremonies were to be observed in the aol of offering. 14-17. if the burnt sacrifice ... be of fowls —The gentle nature and cleanly habits of the dove led to its selection, while all other fowls were rejected, either for the fierceness of their disposition or the grossness of their taste; and in this case, there being from the smallness of the animal no blood for waste, the priest was directed to prepare it at the altar and sprinkle the blood. This was the offering appointed for the poor. The fowls were always offered in pairs, and the reason why Moses ordered two turtle-doves or two young pigeons, was not merely to suit tile convenience of the offerer, but according as the latter was in season; for pigeons are sometimes quite hard and unfit for eating, at which time turtle-doves are very good in Egypt and Palestine. The turtle-doves are not restricted to any age, because they are alway.s good when they appear in those countries, being birds of passagV; but the age of the pigeons is particularly marked, that they might not be offered to God at times when they are rejected by men. [Harmer.] It is ol)vlous, from the varying scale of these voluntary sacrifices, that the disposition of the offerer was the thing looked to—not the costliness of his offering.
Ver. 1-17. "Burnt Offerings of the Herd. 1. the ImvA . . . spake . . . out of the tabernacle—The laws thut are contained in the previous record were delivered either to the people publicly from Sinai, or to Moses privately, on the summit of that mountain ; but on the completion of the tabernacle, the remainder of the law was announced to the Hebrew leader by an audible voice from the Divine glory, which surmounted the mercy-scat. 'Z. Speak iinto the children of Israel, and say unto Iheni —If the subject of communication were of a temporal nature, the Levites were excluded ; but if it were a spiritual matter, the whole tribes were comprehended under this name (Deuteronomy 27 : 12). If any man of you bring an ol Tcring unto tlie Lord—The directions given liere relate solely to voluntary or freewill offerings-those rendered over and above such, as being of standing and universal obligation, could not be dispensed witli or commuted for any other kind of offering (Exodus 29.: 3.S; ch. 23: S7; Numbers 28 : 3, 11-27, Ac), bring your otfering of the cattle, &c.— [. e., those animals that were not only tame, innocent and gentle, but useful and adapted for food. This rule excluded horses, dogs, swine, camels and asses, which were used in sacrifice by some heatlien nations, beasts and birds of prey, as also hares and deers. 3. a burnt sacril Sce—so called from its being wholly consumed on the altar; no part of it was eaten eillier by the priests or the offerer. It was designed to propitiate the anger of God incurred by original sin, or by particular transgressions; and its entire combustion indicated the self-dedication of the offerer—his whole nature—his l)ody and soul—as necessary to form a sacrifice acceptaljle to God (Romans 12 : 1 ; Philippiaiis 1 : 20). This was tlie most ancieni as well as the most conspicuous mode of sacrifice, a male tvitliout blemish—no animal was allowed to be offered that had any deformity or defect. Among the Egyptians, a minute inspection was made by the priest, and the bullock having been declared perfect, a certificate to that eft'ect being fastened to its horns with wax, was pealed with his ring, and no other miglit be sul)slituted. A similar processor e.xamining the condition of the beasts brought as offerings, seems to have been adopted by the priests in Israel (.John 6 : 27). at the door of the tabernacle—wliere-slood the altar of burnt oll'oring ( Kxodus 10 :
CHAPTER II. Ver. 1-16. The Meat Offerings. 1. when any -will otn-r a meat ol Terlng-or gift—distinguishing a bloodless from a bloody sacrifice. The word " meat," however, is improper, as its meaning as now used Is difi Vrent from that attached at the date of our English translation. It was then applied not to "flesli," but " food," generally, and here it is applied to the fiour of wheat,. The meat offerings were intended as a thankful acknowledgment for the l)ounty of Providence; and hence, although meat offerings accompanied some of the appointed sacrifices, those here des(cribed being voluntary oblations, were offered alone, pour oil upon it—oil was used as butter Is with us—symbolically It meant the influences of the Spirit, of which oil was the emblem, as incense was of prayer. 2. shall burn the memorial—rather " for a memorial," I. ('., a part of it. 3. the remnant of the meat olfering shall be Aaron's and Ills sons'—The circumstance of a portion of it lieing appropriated to the use of the priests distinguishes this from a burnt offering. They alone were to partake of it within the sacred precincts, as among " tlic most holy things." 4. Ifthou bring an oblation of a meat oflfering baken in the oven—general ly a circular hole excuviited in the floor, from one to five feet deep ; the sides of which are covered with hardened plaster, on which cakes are baked of the form and thickness of pancakes. (.Si-e on (Jenesis IS: (!.) The shape of Eastern ovens vai les (considerably according to tho nomadic or settled habits of the people. 3. baken In a pan—a thtn plate, generally of copper or Iron, placed on a slow fire, similar to what tlie (country people In Scotland called a "girdle" for iiulcing oat-meal cakes, 0. part It In pieces, and pour oil thereon—pouring oil on bread is a common practice among Eastern people, who are fond of broken bncad dIppiMl in oil, butter iind milk—oil only xvas n.se(l In the meat oHi ri ngs, and probably lor a symbolic rea.son.
(i), and every other place was forbidden, under the liiglu'st penalty (ch. 17: 4). 4. sliall put his hand upon the head —This was a significant act which implied not only tliat the offerer devoted (he animal to (iod, but that he confessed his cons(!lousness of sin, and prayed that liis guilt and its punishment might be transferred to the victim, and It shall be— ratlicr, "that it may be an acci ptal)lo ntonenient. ' .'>. he xltall kill the bullock—The animal should l)e killed by tlie offerer, not by tlie priest, for it was not his duly in case of voluntary sacrifices ; in later times, however, the <)tll<^e was generally performed by Ijcvllos. before tlie Lord—on the spot where the hands had been laid upon tlie animal's head, on the north sidcof llieallur. prinkle tlie blood—This was to be done by the; priests. The l>lood being (considered the life, the effusion of It was the essential part of the sacrifice, and the sprinkling of It —the application of the atonement^—which made Mie person and services of the offerer acccplalile to (Jod. The skin having been stripped off, and the canvass cut up, the various pieces were disposed on the altar In tlie manner best ealcula Jed to lacllltati' Iht ir being I'onsunied by fho
It is evident tliat these meat olferings were previously prepared by tlie offerer, and when brought, the priest was to take it from liis bands and liuiii a portion on fho allar 11. ye aliall liiirn no leaven, nor any lioney, in au> fire. 8. tlie fatthat alioul t he kidneys especially, wlih h is {called "suet." U. but his inwards and IiIn legs shall he wash In water, Ac.—Tills part of the ceremony was symbolical of the inward purity, and the holy walk, that
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