EXODUS 26 COMMETARYEDITED BY GLE PEASE

The Tabernacle

1 Make the tabernacle with ten curtains of finely twisted linen and blue, purple and scarlet yarn, with cherubim woven into them by a skilled worker.

BARES, "(Compare Exo. 36:8-33.) The tabernacle was to comprise three main parts, the tabernacle Exo_26:1-6, more strictly so-called, its tent Exo_26:7-13, and its covering Exo_26:14 (Compare Exo_35:11; Exo_39:33-34; Exo_40:19, Exo_40:34; Num_3:25, etc.). These parts are very clearly distinguished in the Hebrew, but they are confounded in many places of the English Version (see Exo_26:7, Exo_26:9, etc.). The tabernacle itself was to consist of curtains of fine linen woven with colored figures of cherubim, and a structure of boards which was to contain the holy place and the most holy place; the tent was to be a true tent of goats hair cloth to contain and shelter the tabernacle: the covering was to be of red rams skins and tachash skins Exo_25:5, and was spread over the goats hair tent as an additional protection against the weather. On the external form of the tabernacle and the arrangement of its parts, see cuts at the end of the chapter.

Exo_26:1

The tabernacle - The mshkn, i. e. the dwelling-place; the definite article regularly accompanies the Hebrew word when the dwelling-place of Yahweh is denoted. But in this place the word is not used in its full sense as denoting the dwelling-place of Yahweh: it denotes only the tabernacle-cloth Exo_26:6. The word is, in fact, employed with three distinct ranges of meaning,

(1) in its strict sense, comprising the cloth of the tabernacle with its woodwork (Exo_25:9; Exo_26:30; Exo_36:13; Exo_40:18, etc.);

(2) in a narrower sense, for the tabernacle-cloth only (Exo_26:1, Exo_26:6; Exo_35:11; Exo_39:33-34, etc.);

(3) in a wider sense, for the tabernacle with its tent and covering (Exo_27:19; Exo_35:18, etc.).

With ten curtains - Rather, of ten breadths. Five of these breadths were united so as to form what, in common usage, we should call a large curtain Exo_26:3. The two curtains thus formed were coupled together by the loops and taches to make the entire tabernacle-cloth Exo_26:6.

Of cunning work -More properly, of the work of the skilled weaver. The colored figures of cherubim (see Exo_25:4, Exo_25:18) were to be worked in the loom, as in the manufacture of tapestry and carpets (see Exo_26:36 note). On the different kinds of workmen employed on the textile fabrics, see Exo_35:35.

CLARKE, "Thou shalt make the tabernacle - shachan, to mischan, from dwell, means simply a dwelling place or habitation of any kind, but here it means the dwelling place of Jehovah, who, as a king in his camp, had his dwelling or pavilion among his people, his table always spread, his lamps lighted, and the priests, etc., his attendants, always in waiting. From the minute and accurate description here given, a good workman, had he the same materials, might make a perfect facsimile of the ancient Jewish tabernacle. It was a movable building, and so constructed that it might be easily taken to pieces, for the greater convenience of carriage, as they were often obliged to transport it from place to place, in their various journeyings. For the twined linen, blue, purple, and scarlet, see Clarkes note on Exo_25:4, etc.

Cherubims - See Clarkes note on Exo_25:18.

Cunning work - chosheb probably means a sort of diaper, in which the figures appear equally perfect on both sides; this was probably formed in the loom. Another

kind of curious work is mentioned, Exo_26:36, rokem, which we term needle-work; this was probably similar to our embroidery, tapestry, or cloth of arras. It has been thought unlikely that these curious works were all manufactured in the wilderness: what was done in the loom, they might have brought with them from Egypt; what could be done by hand, without the use of complex machinery, the Israelitish women could readily perform with their needles, during their stay in the wilderness. But still it seems probable that they brought even their looms with them. The whole of this account shows that not only necessary but ornamental arts had been carried to a considerable pitch of perfection, both among the Israelites and Egyptians.

The inner curtains of the tabernacle were ten in number, and each in length twenty-eight cubits, and four in breadth; about sixteen yards twelve inches long, and two yards twelve inches broad. The curtains were to be coupled together, five and five of a side, by fifty loops, Exo_26:5, and as many golden clasps, Exo_26:6, so that each might look like one curtain, and the whole make one entire covering, which was the first.

GILL, "Moreover, thou shalt make the tabernacle,.... Which he was ordered to make before, the pattern of which was shown him in the mount: this was an habitation for God to dwell in, as the word properly signifies, and into which the furniture before described was to be put; this tabernacle was a type both of the human nature of Christ, which is the true tabernacle which God pitched, and not man, the greater and more perfect one, Heb_8:2 in which the fulness of the Godhead dwells bodily, where the glory of God is seen, in whom he grants his gracious presence to his people, and accepts of them and their sacrifices of prayer and praise; and also of the church of God, Psa_43:3. Here Jehovah dwells, grants his presence to his people, and comes and blesses them; here he is worshipped, and spiritual sacrifices are offered up to him with acceptance: the

tabernacle of Moses was made

with ten curtains of fine twined linen, and blue, and purple, and scarlet; the ground of these curtains was fine linen, twined or doubled: and the Jewish writers, as Maimonides, Ben Gersom, and others, say it was six times doubled, the word "Shesh", here used, signifying six; and this was interwoven with threads of yarn dyed blue, purple, and scarlet; according to Jarchi, the threads of which this tapestry was made were twenty four times doubled: he observes,"there were four sorts in every thread, one thread of fine linen, and three of wool, and every thread was doubled six times; lo, the four sorts, when they were twined together, there were twenty four double to a thread;''which if so, must make a stuff of a very great consistence and stiffness. This, as applied to the human nature of Christ, the fine linen may denote the purity of it; the various colours the different graces of the Spirit, with which it is adorned; or else the wounds, bruises, bloodshed, sufferings and death he endured in it: as applied to the church, may signify the clothing of the saints with the righteousness of Christ, that fine linen clean and white, and their being washed in his precious blood, and beautified with the graces of his Spirit:

with cherubim of cunning work shall thou make them; that is, with figures like those of the cherubim on the mercy seat, so disposed by the curious art and contrivance of the weaver, as to appear on both sides of this tapestry; for this was not wrought by a needle, which only shows the figure on one side, but by weaving, as Jarchi observes; and who says, that there was one figure on one side, and another on another; as, for instance, a lion on one side, and an eagle on the other; or, which is more likely, the same figure was seen on both sides, as Maimonides affirms, who says (e), the work called Chosheb (which is what is here spoken of) is that whose figures appear on both sides, before and behind: this in the mystical sense may point either to the ministration of angels to Christ in his human nature, and to his people the heirs of salvation; or else to the service of Gospel ministers, done for the honour and glory of Christ, and the good of his church and people: Josephus (f) thinks these curtains had a mystical meaning in them, and represent the nature of the elements, and so Philo (g).

HERY 1-6, "I. The house must be a tabernacle or tent, such as soldiers now use in the camp, which was both a mean dwelling and a movable one; and yet the ark of God had not better, till Solomon built the temple 480 years after this, 1Ki_6:1. God manifested his presence among them thus in a tabernacle, 1. In compliance with their present condition in the wilderness, that they might have him with them wherever they went. Note, God suits the tokens of his favour, and the gifts of his grace, to his people's wants and necessities, according as they are, accommodating his mercy to their state, prosperous or adverse, settled or unsettled. When thou passest through the waters, I will be with thee, Isa_43:2. 2. That it might represent the state of God's church in this world, it is a tabernacle-state, Psa_15:1. We have here no continuing city; being strangers in this world, and travellers towards a better, we shall never be fixed till we come to heaven. Church-privileges are movable goods, from one place to another; the gospel is not tied to any place; the candlestick is in a tent, and may easily be taken away, Rev_2:5. If we make much of the tabernacle, and improve the privilege of it, wherever we go it will accompany us; but, if we neglect and disgrace it, wherever we stay it will forsake us. What hath my beloved to do in my house? Jer_11:15.

II. The curtains of the tabernacle must correspond to a divine pattern. 1. They were to be very rich, the best of the kind, fine twined linen; and colours very pleasing, blue, and purple, and scarlet. 2. They were to be embroidered with cherubim (Exo_26:1), to

intimate that the angels of God pitch their tents round about the church, Psa_34:7. As there were cherubim over the mercy-seat, so there were round the tabernacle; for we find the angels compassing, not only the throne, but the elders; see Rev_5:11. 3. There were to be two hangings, five breadths in each, sewed together, and the two hangings coupled together with golden clasps, or tacks, so that it might be all one tabernacle, Exo_26:6. Thus the churches of Christ and the saints, though they are many, are yet one, being fitly joined together in holy love, and by the unity of the Spirit, so growing into one holy temple in the Lord, Eph_2:21, Eph_2:22; Eph_4:16. This tabernacle was very strait and narrow; but, at the preaching of the gospel, the church is bidden to enlarge the place of her tent, and to stretch forth her curtains, Isa_54:2.

JAMISO,"Exo_26:1-37. Ten curtains.

cunning work that is, of elegant texture, richly embroidered. The word cunning, in old English, is synonymous with skilful.

K&D, "(cf. Ex 36:8-38). The Dwelling-Place. - This was to be formed of a framework of wood, and of tapestry and curtains. The description commences with the tapestry or tent-cloth (Exo_26:1-14), which made the framework (vv. 15-30) into a dwelling. The inner lining is mentioned first (Exo_26:1-6), because this made the dwelling into a tent

(tabernacle). This inner tent-cloth was to consist of ten curtains (, !), or, as Luther has more aptly rendered it, Teppiche, pieces of tapestry, i.e., of cloth composed of

byssus yarn, hyacinth, purple, and scarlet. twisted, signifies yarn composed of various colours twisted together, from which the finer kinds of byssus, for which the Egyptians were so celebrated, were made (vid., Hengstenberg, Egypt, pp. 139ff.). The byssus yarn was of a clear white, and this was woven into mixed cloth by combination with dark blue, and dark and fiery red. It was not to be in simple stripes or checks, however; but the variegated yarn was to be woven (embroidered) into the white byssus, so as to form artistic figures of cherubim (cherubim, work of the artistic weaver, shalt

thou make it). lit., work or labour of the thinker) is applied to artistic) weaving, in which either figures or gold threads (Exo_28:6, Exo_28:8, Exo_28:15) are

worked into the cloth, and which is to be distinguished from variegated weaving (Exo_26:36).

CALVI,"1.Moreover, thou shalt make the tabernacle. In the whole construction of

the tabernacle we must remember what we have already seen, that the Israelites

were instructed by external figures how precious a thing is the worship of God, and

therefore that they must diligently beware lest it should be polluted by any

meanness. For all this richness and magnificence of ornament was the very contrast

to meanness. They were also reminded that, if they would be accounted pure

worshippers of God, they must avoid all uncleanness, for the tabernacle was the

type of the Church. Thus it is certain that by its external ornaments the excellency

of spiritual gifts was designated. On this ground Isaiah, discoursing of the perfect

glory of the Church as it would be under the reign of Christ, says,

"I will lay thy stones with fair colors, and lay thy foundations with sapphires; and I

will make thy windows of agates, and thy gates of carbuncles, and all thy borders of

pleasant stones,

(Isaiah 54:11;)

by which words he plainly signifies that the Church would be adorned with

heavenly beauty, since all kinds of graces shone forth in her But the chief excellency

of her adornment must be referred to the instruction which renews us into the

image of God. Thus David, when he celebrates the beauty of Gods house, assigns

this honor chiefly to the exercises of faith and piety:

"One thing have I desired of the Lord, he says, that will I seek after, that I may

dwell in the house of the Lord all the days of my life, to behold the beauty of the

Lord, and to inquire in his temple. (Psalms 27:4.)

Was this that he might feed his eyes with empty pictures, with its costly materials,

and with the exquisite workmanship of it? Assuredly he does not speak of gazing

inquisitively at it, but thus alludes to its visible workmanship, that with the spiritual

eyes of faith he may consider the glory more excellent than the whole world, which

was there represented. or indeed did anything magnificent appear in the

tabernacle to delight mens eyes, but rather was all its richness and excellence

covered up with goats hair and paltry leather, in order that believers beneath that

hidden beauty might reflect on something higher than the carnal sense.

It will suffice to have given these general hints; I now descend to particulars, in

which let not my readers expect of me any conceits which may gratify their ears,

since nothing is better than to contain ourselves within the limits of edification; and

it would be puerile to make a collection of the minutiae wherewith some

philosophize; since it was by no means the intention of God to include mysteries in

every hook and loop; and even although no part were without a mystical meaning,

which no one in his senses will admit, it is better to confess our ignorance than to

indulge ourselves in frivolous conjectures. Of this sobriety, too, the author of the

Epistle to the Hebrews is a fit master for us, who, although he professedly shews the

analogy between the shadows of the Law and the truth manifested in Christ, yet

sparingly touches upon some main points, and by this moderation restrains us from

too curious disquisitions and deep speculations. In the first place, curtains are made

of twilled linen, and blue, purple, and scarlet, which, when coupled together, made

an inclosure of forty cubits; for they were ten in number, and the breadth of each

was four cubits. By cunning work, commentators are agreed that embroidery is

meant, especially when God commands that cherubim should be made in them. But

some translate the word cherubim by the general name of pictures, (140) which,

although it is not grammatically incorrect, yet, since we have before seen that angels

were designated by this word, it; is more probable that figures of angels were

everywhere scattered over them; for, when the majesty of God is represented to the

life by Daniel 7:10, ten thousand times ten thousand are said to stand around His

judgment-seat, Ridiculous is it of the Papists (141) to infer from hence that churches

would be empty and unsightly unless they are adorned with images; for in order

that the similitude should hold good, they must needs hide their images under a

triple covering, lest the people should be able to see them; and then, how would they

be the books of the unlearned (idiotarum), as they call them? (142)

ow, since the seraphim, of which Isaiah makes mention, (Isaiah 6:2,) signify the

same as the cherubim, and are said with twain of their wings to cover their faces,

and with twain their feet, their images must be veiled, in order to correspond with

them. Besides, it is preposterous, as I have said, forcibly to transfer these rudiments,

which God delivered only to His ancient; people, to the fullness of time, when the

Church has grown up and has passed out of its childhood. But how far the Jews

were from worshipping the cherubim, the heathen poets bear them witness; for

Juvenal, speaking of them, said,

"Qui puras nubes, et coeli numen adorant; (143)

and God extorted these words from an impure and licentious man, that all might

know that the Law of Moses lifted his disciples to things above. A threefold covering

is then described, the inner one of goats hair, another of rams skins dyed red, and

the outer one of badgers skins; a wooden frame is then added, to strengthen the

tabernacle within by its firmness, since otherwise the curtains would have got out of

place at the slightest motion. The boards were of shittim-wood, overlaid with gold,

either only gilt or covered with gold plates; each of them was supported by two

silver bases, (144) like feet, and they were joined together by bars, passed through

rings of gold. In this space the whole tabernacle was contained, which then was

distinguished into the outer sanctuary and the Holy of holies. Besides these there

was the court in which the people were to stand, because it was not lawful for them

to enter the sanctuary, to which the priests alone had access, and they only when

clean. Thus David, after having exclaimed, How amiable are thy tabernacles, O

Lord of hosts, immediately adds, My soul longeth, yea, even fainteth for the

courts of the Lord; and again, for a day in thy courts is better than a thousand,

(Psalms 84:1;) and again, Worship the Lord in his holy court. (145) (Psalms 29:2.)

But on so plain a matter there is no need of the abundant proofs which he furnishes.

The disposition of the tabernacle is said again, in Exodus 26:30, to have been shewn

in the mount, that the people should not rest their attention on the visible

tabernacle, but with the understanding of faith should penetrate to heaven, and

direct their minds to the spiritual pattern, the shadows and types of which they

beheld. either here must we philosophize too curiously. The allegory will please the

ears of many, that by the two bases are meant the Old and ew Testament, or the

two natures of Christ, because believers rest on these two supports. But with no less

probability we might say, that two bases were placed beneath each of the boards;

either because godliness hath the promise of this life and of that which is to come; or

because we must resist on both sides the temptations which assail us from the right

and from the left; or because faith must not limp nor turn to the right or left: thus

there would be no bounds to trifling. They allegorically explain that the covering of

the tabernacle was made of rams skins, (146) because the Church is protected by

the blood of Christ, who is the spotless lamb; but I ask, what do the badgers skins,

which were above, mean? Why was the covering of goats hair put below?

Wherefore, sobriety is our best course.

" il proeteter nubes, et coeli numen adorant ;

ought but the clouds, and heavens God adore.

PETT, "Verses 1-14

The Dwelling-place Itself (Exodus 26:1 to Exodus 27:19).

Having described the main contents of the Sanctuary which represented the

permanent blessing which came from Him in His presence, we now move on to the

Dwellingplace proper.

The Dwellingplace was to be splendid in beauty. Its glory represented the glory of its

King and His supreme righteousness. But it had to be patterned according to how

God revealed it (Exodus 26:30). othing mundane must enter into its construction,

and no ideas of man. It had to be kept pure in what it represented. The fine detail of

its construction was a reminder of Gods detailed activity on behalf of His own

(compare Ephesians 2:21).

The Dwelling-place was to be about thirty cubits by ten cubits made of large

curtains flung over a framework, the Most Holy Place being a perfect cube, ten

cubits by ten cubits by ten cubits, symbolising the perfection of God, and the Holy

Place twenty cubits by ten cubits. These were then covered by goats hair, and then

by rams skins dyed red and finally by dolphin or dugong skins.

The Tabernacle/Temple would finally be dispensed with when God found a more

splendid and more fitting Dwellingplace, the living temple of His people (2

Corinthians 6:16; Ephesians 2:20-22) who would submit at His throne, and receive

the bread and light of life. And it would finally find its fulfilment in Heaven

(Hebrews 8:2; Hebrews 9:24).

The Curtains of the Dwellingplace and the Outer Tent (Exodus 26:1-14)

The making of these may be analysed as follows:

a The Dwellingplace to be made of ten curtains of fine-twined linen, and bluey-

purple and purpley-red, and scarlet worked with pictures of cherubim, and made

by skilful workmen (Exodus 26:1).

b Length and breadth of the curtain in cubits (Exodus 26:2).

c Two sets of five curtains to be coupled together (Exodus 26:3).

d Loops to be made on the edges of the curtains (Exodus 26:4).

e Fifty loops on one set of curtains and fifty loops on the other, the loops to be

opposite one another (Exodus 26:5).

f Fifty clasps of gold are to be made to couple the curtains and make the

Dwellingplace one (Exodus 26:6).

g Curtains of goats hair to be made to form a tent over the Dwellingplace,

there are to be eleven curtains (Exodus 26:7).

g The length and breadth of the eleven curtains of the outer tent is described

(Exodus 26:8).

f The method of coupling the curtains for the outer tent is described (Exodus

26:9).

e Fifty loops on one set of curtains and fifty loops on the other, the loops to be

opposite one another, on the curtains for the outer tent (Exodus 26:10).

d Fifty clasps of brass are to be put in the loops to bring the curtains together

(Exodus 26:11).

c The overhanging of the curtains is described (Exodus 26:12).

b Description of the overhanging in cubits (Exodus 26:13).

a The tent covering is to be made of rams skins dyed red and a covering of

porpoise skins (Exodus 26:14).

It will be noted that in a the making of the Dwellingplace is described and in the

parallel the making of the outer tent. In b the curtains are measured in cubits, and

in the parallel the overhanging is measured in cubits (apart from in verse 8 the only

mention of cubits in the narrative). In c the curtains are described, in the parallel

the overhanging of the curtains is described. In d the loops are described and in

the parallel the clasps that utilise the loops. In e we have fifty loops on each set of

curtains opposite each other, and in the parallel the same. In f fifty clasps of gold

join the loops and make the Dwellingplace one, and in the parallel the method of

coupling for the outer tent is described. In g the overtent of goats hair is

composed of eleven curtains, while in the parallel the length and breadth of the

eleven curtains are described.

We would suggest that the way in which the making of the two sets of curtains is

described in such a way that we have a chiasmus by using keywords is very clever

and quite remarkable, while if we compare each section verse by verse they would

not wholly fit.

Exodus 26:1-3

Moreover you shall make the Dwelling-place with ten curtains. You shall make

them as the work of a skilful craftsman of fine twined linen, and of blue, and purple,

and scarlet, with cherubim woven in. The length of each curtain shall be twenty

eight cubits and the breadth of each curtain four cubits. All the curtains shall have

one measure. Five curtains shall be coupled together, the one to the other, and the

other five curtains shall be coupled together the one to the other.

The first procedure in making the Dwelling-place is to make ten curtains of the

same size, of different colours, of which two are then to be made each consisting of

five of the ten curtains joined together. They are to be made of fine twined linen and

multicoloured cloth (sections consisting of the different colours having been

attached together) with cherubim patterned in. Thus the final large curtains would

appear to be twenty eight cubits by twenty cubits (about thirteen metres by ten

metres or forty foot by thirty foot). It appears that the edge was then woven making

a selvedge.

It has been suggested that bluey-purple represents its heavenly connections,

purpley-red its royal connections, red symbolises the shedding of blood and the fine

linen represents purity (but see above on Exodus 25:4). The cherubim, symbolising a

heavenly reality, were a reminder of the spiritual beings who attended on the throne

of Yahweh. The size of the curtains was limited both for practical purposes and by

their methods of manufacture.

COFFMA, "Here we have the instructions for making the tabernacle proper, the

curtain of fine linen making up the whole interior of the tent (Exodus 26:1-6). "Here

the term tabernacle, in its stricter sense, refers to ten linen curtains with figures of

cherubim woven into the blue, purple, and scarlet tapestry work."[1] ext, there are

recorded rules for making the other three coverings of the whole structure, that of

goat's hair, the leather made of ram skins dyed red, and the covering of sealskins

(Exodus 26:7-14). Then we have a section pertaining to the making of the "boards"

(Exodus 26:15-25), and another with instructions for making the "bars," and an

order to erect the structure "after the fashion" showed Moses in the mount (Exodus

26:26-30). Exodus 26:30 is extremely important because it shows the limited and

incomplete nature of all of these instructions. Having "seen" on the mount exactly

what God wanted him to build, it was totally unnecessary for Moses here to write

down all of the details. There were many things about making "a tent" that Moses

already knew and understood perfectly! Another section detailed the making of "the

veil," the placement of certain articles of furniture, and the making of a "screen"

for the door of the whole structure (Exodus 26:31-37).

One cannot fail to be disappointed by many of the commentaries on this chapter,

which are preoccupied with problems arising from the incomplete nature of the

instructions. One thing is sure, no one today, following these instructions, could go

out and construct anything like what Moses built, that not at all being the purpose

of these instructions. That the instructions are indeed incomplete is evident. We do

not know if it had a flat roof, or a sloping roof like tents have today. Schick and

Ferguson have presented models, quite different, of course, showing the traditional

ridgepole and the sloping roof.[2]

Kennedy exhibited a `model,' having a flat roof, and giving the appearance of a

black-draped coffin.[3] Cook's depiction has not one ridgepole, but three, and is

considerably taller than other models.[4] Regarding the boards mentioned here, the

estimates of how thick they were ranges all the way from "about three inches"[5] to

about "eighteen inches."[6] That latter thickness would have meant that these

beams weighed at least 1,200 pounds each.[7]

"There is also uncertainty as to whether the rams' skins and seals' skins provided

one covering or two coverings."[8] Commentators are also lined up on both sides of

the question regarding "the boards." Were they single planks, or frames of the size

indicated? Were they monolithic, or pieced together? "We do not know the size of

the sockets."[9] There are not two commentators anywhere who agree on what was

meant by the doubling of the boards (Exodus 26:24). "The very meaning of the

Hebrew term here rendered `doubled' is not fully known."[10] oth thought that

"the bars" went "on the outside," while others believe they went "inside."

Furthermore, regarding the pillars, did they go "inside" the fine linen curtains

decorated with the cherubim, or on the outside, in which case the gold covered

pillars would have been completely hidden!

Other examples of this incompleteness could be cited, but these are sufficient to

show that God was not telling all future generations how to make that tabernacle,

but Moses only. Therefore, we may only laugh at Rylaarsdam's complaint, "How

the five separate panels in each half were to be coupled to one another we are not

told!"[11] "We" were not being instructed here; Moses was receiving the

instructions, and we may be certain that he understood them and carried them out

perfectly. What a phenomenal misunderstanding of the word of God is inherent in

the habit of faulting this passage on the basis that "we" cannot take them and build

a tabernacle like the one that was built by Moses! The things that were mentioned in

these verses were given for the purpose, not of enabling us to build a tabernacle, but

for the purpose of giving facts about it that are pertinent and significant for all

generations because, "they are copies of the things in heaven."

Therefore, we pray that all of us may get out of the tabernacle building business and

seek out the spiritual meaning of the facts given, which alone justifies their being

recorded at all.

Before we look at the text, we must deplore the arrogant unbelief and blindness that

critical scholars have brought to this chapter. Some have asserted that, "The

tabernacle here presented never actually existed. It is a product of the priestly

imagination, an "ideal structure."[12] Such denials remind one of the man brought

up in the tropics who would not believe there was any such thing as ice, and when

he was flown to see the great glacier of the Matterhorn, he insisted, "I still don't

believe it!"

Yes, that tabernacle existed. One element of it, the great veil that concealed the Holy

of Holies, was made a component of every succeeding temple the Jews ever built,

and existed down until the crucifixion of Christ, when it was rent in twain from the

top to the bottom! The critics might as well deny the Magna Carta, the Battle of

Waterloo, or any other historical event as to deny the existence of the Mosaic

tabernacle.

"Moreover thou shalt make the tabernacle with ten curtains; of fine twined linen,

and blue, and purple, and scarlet, with cherubim the work of the skilled workman

shalt thou make them. The length of each curtain shall be eight and twenty cubits,

and the breadth of each curtain four cubits: all the curtains shall have one measure.

Five curtains shall be coupled together one to another; and the other five curtains

shall be coupled one to another. And thou shalt make loops of blue upon the edge of

the one curtain from the selvedge in the coupling; and likewise shalt thou make in

the edge of the one curtain that is outmost in the second coupling. Fifty loops shalt

thou make in the one curtain, and fifty loops shalt thou make in the edge of the

curtain that is in the second coupling; the loops shall be opposite one to another.

And thou shalt make fifty clasps of gold, and couple the curtains one to another with

the clasps: and the tabernacle shall be one whole."

It is apparent that the making of this tabernacle was to be an exceedingly costly

thing. The candlestick alone, mentioned at the end of the last chapter would require

"one talent of gold." "That is about 60 kilograms of gold!"[13] This amounts to

more than 1,200 ounces, Troy weight; and at the current price of gold, the sum

comes to more than $400,000.00. The "fifty clasps of gold" mentioned here as

holding together only two curtains suggest that an immense sum was also expended

on this inner curtain. The finest linens, skillfully tapestried in three colors of blue,

purple, and scarlet, involving the most expensive dyes on earth were also used. The

meaning is that only the most desirable and costly things that men knew were

capable of being used as symbols of such things as the presence of God, the heaven

of heavens, the holy Church that in time would appear, the Word of God, and other

realities depicted.

The curtain was decorated extensively with cherubim, suggesting God's presence

and the obedience of all created things to his holy will. The use of ten boards, in

multiples, such as 20 or 30, since ten is a perfect number, is a suggestion of the

multiplied thousands and millions of persons who will ultimately benefit from God's

revelation.

ELLICOTT, "Verse 1

1. THE FIE LIE COVERIG.

(1) The tabernacle.Literally, the dwelling (see Exodus 25:9, where mishkn first

occurs). It is a derivative from shakan, translated by dwell in the preceding verse.

Ten curtains.The same word (yriah) is used for the constituent parts of the

covering, and for the entire covering, or, at any rate, for each of the two halves into

which it was divided (Exodus 26:4-5). In the first use, it corresponds to what we

should call a breadth.

Fine twined lineni.e., linen thread formed by twisting several distinct strands

together. Egyptian thread was ordinarily of this character.

Blue, and purple, and scarlet.See the otes on Exodus 25:4.

Cherubims of cunning work.Rather, cherubim, the work of a cunning weaver.

Maash khoshb and maash rokm (Exodus 26:36) seem to be contrasted one

with the other, the former signifying work where the patterning was inwoven, the

latter where it was embroidered with the needle. The inweaving of patterns or

figures was well understood in Egypt (Herod, iii. 47; Plin. H. ., viii. 48).

Verses 1-37

XXVI.

THE TABERACLE.

(1-37) The sacred tent which was to form the House of God, or temple, for Israel

during the continuance of the people in the wilderness, and which in point of fact

served them for a national sanctuary until the construction of the first temple by

Solomon, is described in this chapter with a minuteness which leaves little to be

desired. It is called ham-mishkn, the dwelling, and ha-ohel, the tent (Exodus

26:36)the former from its purpose, as being the place where God dwelt in a

peculiar manner (Exodus 25:22); the latter from its shape and general construction,

which resembled those of other tents of the period. The necessary foundation was a

framework of wood. This consisted of five pillars, or tent-poles, in front (Exodus

26:37), graduated in height to suit the slope of the roof, and doubtless five similar

ones at the back, though these are not mentioned. A ridge-pole must have connected

the two central tent-poles, and over this ridge-pole the covering of the tent, which

was of goats-hair (Exodus 26:7), was no doubt strained in the ordinary way by

means of cords and pins, or tent-pegs (Exodus 35:18). Thus an oblong square

space was roofed over, which seems to have been sixty feet long by thirty broad.

Within this tent (ohel) was placed the dwelling (mishkn). The dwelling was

a space forty-five feet long by fifteen broad, enclosed on three sides by walls of

boards (Exodus 26:18-25), and opening in front into a sort of porch formed by the

projection of the tent beyond the dwelling. Towards the open air this porch was

closed, wholly or partially, by a curtain (Exodus 26:36). The dwelling was roofed

over by another curtain, or hanging, of bright colours and rich materials

(Exodus 26:1-6). It was divided into two portions, called respectively the Holy

Place, and the Holy of Holiesthe former towards the porch, the latter away

from it. These two places were separated by a vail hung upon four pillars (Exodus

26:31-32). Their relative size is uncertain; but it may be suspected that the Holy of

Holies was the smaller of the two, and conjectured that the proportion was as one to

two, the Holy of Holies being a square of fifteen feet, and the Holy Place an oblong,

thirty feet long by fifteen. The whole structure was placed within an area called the

Court of the Tabernacle, which is described in the next chapter.

BESO, ". Thou shalt make the tabernacle The word hammishchan,

which we translate tabernacle, means a place to dwell in. And this was not only to be

a sign of Gods presence with, and protection of his people, but his habitation or

dwelling-place among them: the place where he would, in a peculiar manner,

manifest his presence, display his glory, accept their oblations, prayers, praises, and

other services, and by the intervention of Moses and Aaron first, and afterward of

the high-priest for the time being, would communicate to them his mind and will. It

was a type, says Mr. Brown, 1st, Of Christs person, Hebrews 8:2. 2d, Of the

gospel church; the habitation of God by the Spirit, Ephesians 2:20-22; 2 Corinthians

6:16. 3d, Of every Christian, in whose heart God dwells, 1 Corinthians 3:16; 1

Corinthians 6:19. 4th, Of the new covenant and heavenly state, Isaiah 66:1. And

according to these different significations may the furniture thereof be understood

in different views.

With ten curtains These curtains formed the principal covering of the sanctuary,

and are called the tabernacle or dwelling-place of God. They were made of the finest

linen, dyed with the richest colours, spun and woven in the most curious manner,

and beautifully embroidered all over with cherubim, the emblematic

representations of angels. This last circumstance was not only intended to signify

that the angels joined in the worship of the God of Israel; but also that they attend

continually upon him in his holy habitation as his ministers to do his pleasure,

Psalms 103:21; that they encamp around his church, Psalms 34:7; and are always in

waiting, so to speak, and ready to minister to the heirs of salvation, Hebrews 1:14.

For, as there were cherubim over the mercy- seat, so there were also round the

tabernacle. It must be observed, likewise, that there were to be two hangings, five

breadths in each, sewed together, and the two hangings coupled together, with

golden clasps, or tacks, so that it might all be one tabernacle. Thus the churches of

Christ, though they are many, yet are one, being fitly joined together in holy love,

and by the unity of the Spirit, so growing into one holy temple in the Lord. This

tabernacle was very straight and narrow, but at the preaching of the gospel the

church is bid to enlarge the place of her tent, and to stretch forth her curtains,

Isaiah 54:2.

COSTABLE, "Verses 1-14

The curtains26:1-14

The extent to which these curtains were visible from inside the tabernacle is not

clear in the text and has been the subject of debate by commentators. They were of

four colors that some writers have interpreted as having symbolic significance on

the basis of other biblical references to and uses of these colors. The colors were

white (holiness), blue (heavenly origin and character), purple (royal glory), and

crimson (blood and vigorous life). Blue was also the color of garments that people of

high social standing wore ( 1 Samuel 18:4; 1 Samuel 24:4).

"Woven into the fabric of the curtains were images of cherubim, apparently

intended to recall the theme of "paradise lost" by alluding to the cherubim which

guarded the "Tree of Life" in Genesis 3:24." [ote: Sailhamer, The Pentateuch . . .,

p303.]

Some interpreters have seen in the goats" skins separation from evil. The later

prophets in Israel who dressed in goatskins called the people to holiness and

separation from evil. Some have felt the rams" skins dyed red taught the Israelites

the importance of devotion to God since God specified the use of rams in some

offerings of worship. A slightly different interpretation follows.

"Within the sanctuary, moving from the inside out, the curtains of fine linen were

visible only to the priests who served in the presence of him who is purity and

righteousness itself. The curtains of goats" hair were reminders of the daily sin

offering that was a kid from the goats ( umbers 28:15) and of our cleansing from

sin ( Leviticus 16). The covering of rams" skins also recalled the sacrifice used in

consecrating the priesthood ( Leviticus 8); and it was deliberately dyed red, showing

that the priesthood was set apart by blood. Finally, the protective coating of the sea

cows" [IV porpoise or dolphin, ASB badger, AV, KJV goat, RSV] hides

marked a protective separation between the dwelling place of God and the world."

[ote: Kaiser, " Exodus ," p459.]

The total area covered by these tapestries was45 feet long by15 feet wide by15 feet

high. The most holy place was a15-foot cube and the holy place was30 by15 by15

feet. Thus the tabernacle structure was only about one and a half modern parking

spaces wide and a little more than two parking spaces long.

EXPOSITOR'S BIBLE COMMETARY, "THE TABERACLE.

Exodus 26:1-37

We now come to examine the structure of the tabernacle for which the most

essential furniture has been prepared.

Some confusion of thought exists, even among educated laymen, with regard to the

arrangements of the temple; and this has led to similar confusion (to a less extent)

concerning the corresponding parts of the tabernacle. "The temple" in which the

Child Jesus was found, and into which Peter and John went up to pray, ought not to

be confounded with that inner shrine, "the temple," in which it was the lot of the

priest Zacharias to burn incense, and into which Judas, forgetful of all its

sacredness in his anguish, hurled his money to the priests (Luke 2:46; Acts 3:3;

Luke 1:9; Matthew 27:5). ow, the former of these corresponded to "the court of

the tabernacle," an enclosure open to the skies, and containing two important

articles, the altar of burnt sacrifices and the laver. This was accessible to the nation,

so that the sinner could lay his hand upon the head of his offering, and the priests

could purify themselves before entering their own sacred place, the tabernacle

proper, the shrine. But when we come to the structure itself, some attention is still

necessary, in order to derive any clear notion from the description; nor can this

easily be done by an English reader without substituting the Revised Version for the

Authorised. He will then discover that we have a description, first of the "curtains

of the tabernacle" (Exodus 26:1-6), and then of other curtains which are not

considered to belong to the tabernacle proper, but to "the tent over the tabernacle"

(Exodus 26:7-13), being no part of the rich ornamental interior, but only a

protection spread above it; and over this again were two further screens from the

weather (Exodus 26:14), and finally, inside all, are "the boards of the tabernacle"--

of which boards the two actual apartments were constructed (Exodus 26:15-30)--

and the veil which divided the Holy from the Most Holy Place (Exodus 26:31-33).

"The curtains of the tabernacle" were ten, made of linen, of which every thread

consisted of fine strands twisted together, "and blue and purple and scarlet," with

cherubim not embroidered but woven into the fabric (Exodus 26:1).

These curtains were sewn together, five and five, so as to make two great curtains,

each slightly larger than forty-two feet by thirty, being twenty-eight cubits long by

five times four cubits broad (Exodus 26:2-3). Finally these two were linked together,

each having fifty loops for that purpose at corresponding places at the edge, which

loops were bound together by fifty golden clasps (Exodus 26:4-6). Thus, when the

nation was about to march, they could easily be divided in the middle and then

folded in the seams.

This costly fabric was regarded as part of the true tabernacle: why, then, do we find

the outer curtains mentioned before the rest of the tabernacle proper is described?

Certainly because these rich curtains lie immediately underneath the coarser ones,

and are to be considered along with "the tent" which covered all (Exodus 26:7).

This consisted of curtains of goats' hair, of the same size, and arranged in all

respects like the others, except that their clasps were only bronze, and that the

curtains were eleven in number, instead of ten, so that half a curtain was available

to hang down over the back, and half was to be doubled back upon itself at the front

of "the tabernacle," that is to say, the richer curtains underneath. The object of this

is obvious: it was to bring the centre of the goatskin curtains over the edge of the

linen ones, as tiles overlap each other, to shut out the rain at the joints. But this

implies, what has been said already, that the curtains of the tabernacle should lie

close to the curtains of the tent.

Over these again was an outer covering of rams' skins dyed red, and a covering of

sealskins above all (Exodus 26:14). This last, it is generally agreed, ran only along

the top, like a ridge tile, to protect the vulnerable part of the roof. And now it has to

be remembered that we are speaking of a real tent with sloping sides, not a flat

cover laid upon the flat inner structure of boards, and certain to admit the rain. By

calling attention to this fact, Mr. Fergusson succeeded in solving all the problems

connected with the measurements of the tabernacle, and bringing order into what

was little more than chaos before (Smith's Bible Dict., "Temple").

The inner tabernacle was of acacia wood, which was the only timber of the

sanctuary. Each board stood ten cubits high, and was fitted by tenons into two silver

sockets, which probably formed a continuous base. Each of these contained a talent

of silver, and was therefore more than eighty pounds weight; and they were

probably to some extent sunk into the ground for a foundation (Exodus 38:27).

There were twenty boards on each side; and as they were a cubit and a half broad,

the length of the tabernacle was about forty-five feet (Exodus 26:16-18). At the west

end there were six boards (Exodus 26:22), which, with the breadth of the two posts

or boards for the corners (Exodus 26:23-24) just gives ten cubits, or fifteen feet, for

the width of it. Thus the length of the tabernacle was three times its breadth; and we

know that in the Temple (where all the proportions were the same, the figures being

doubled throughout) the subdividing veil was so hung as to make the inner shrine a

perfect square, leaving the holy place twice as long as it was broad.

The posts were held in their places by wooden bars, which were overlaid with gold

(as the boards also were, Exodus 26:29) and fitted into golden rings. Four such bars,

or bolts, ran along a portion of each side, and there was a fifth great bar which

stretched along the whole forty-five feet from end to end. Thus the edifice was

firmly held together; and the wealth of the material makes it likely that they were

fixed on the inside, and formed a part of the ornament of the edifice (Exodus 26:26-

29).

When the two curtains were fastened together with clasps, they gave a length of

sixty feet. But we have seen that the length of the boards when jointed together was

only forty-five feet. This gives a projection of seven feet and a half (five cubits) for

the front and rear of the tent beyond the tabernacle of boards; and when the great

curtains were drawn tight, sloping from the ridge-pole fourteen cubits on each side,

it has been shown (assuming a right-angle at the top) that they reached within five

cubits of the ground, and extended five cubits beyond the sides, the same distance as

at the front and rear. The next instructions concern the veil which divided the two

chambers of the sanctuary. This was in all respects like "the curtain of the

tabernacle," and similarly woven with cherubim. It was hung upon four pillars; and

the even number seems to prove that there was no higher one in the centre, reaching

to the roof--which seems to imply that there was a triangular opening above the veil,

between the Holy and the Most Holy Place (Exodus 26:31-32).

But here a difficult question arises. There is no specific measurement of the point at

which this subdividing veil was to stretch across the tent. The analogy of the Temple

inclines us to believe that the Most Holy Place was a perfect cube, and the Holy

Place twice as long as it was broad and high. There is evident allusion to this final

shape of the Most Holy Place in the description of the ew Jerusalem, of which the

length and breadth and height were equal. And yet there is strong reason to suspect

that this arrangement was not the primitive one. For Moses was ordered to stretch

the veil underneath the golden clasps which bound together the two great curtains

of the tabernacle (Exodus 26:33). But these were certainly in the middle. How, then,

could the veil make an unequal division below? Possibly fifteen feet square would

have been too mean a space for the dimensions of the Most Holy Place, although the

perfect cube became desirable, when the size was doubled.

A screen of the same rich material, but apparently not embroidered with cherubim,

was to stretch across the door of the tent; but this was supported on five pillars

instead of four, clearly that the central one might support the ridge-bar of the roof.

And their sockets were of brass (Exodus 26:36-37).

The tabernacle, like the Temple, had its entrance on the east (Exodus 26:22); and in

the case of the Temple this was the more remarkable, because the city lay at the

other side, and the worshippers had to pass round the shrine before they reached

the front of it. The object was apparently to catch the warmth of the sun. For a

somewhat similar reason, every pagan temple in the ancient world, with a few well-

defined exceptions which are easily explained, also faced the east; and the

worshippers, with their backs to the dawn, saw the first beams of the sun kindling

their idol's face. The orientation of Christian churches is due to the custom which

made the neophyte, standing at first in his familiar position westward, renounce the

devil and all his works, and then, turning his back upon his idols, recite the creed

with his face eastward.

What ideas would be suggested by this edifice to the worshipper will better be

examined when we have examined also the external court.

PARKER, "Verses 1-37

The two chief objects within the Court were the Brazen Altar and the Tabernacle.

Sacrificial worship was old, but the local Sanctuary was quite new. The Tabernacle

is most frequently called the Tabernacle of the Congregation. A better rendering is

supposed to be, "The Tent of Meeting." The Tabernacle was also called "The Tent

of the Testimony," in allusion to the fact that it was the depositary of the Tables of

the Law. The highest meaning of the structure was expressed by the Ark, which

symbolised the constant presence of Jehovah. The Speaker"s Commentary says:

"We may regard the sacred contents of the Tabernacle as figuring what was

peculiar to the Covenant of which Moses was the Mediator, the closer union of God

with Israel, and their consequent election as "a kingdom of priests, an holy nation":

while the Brazen Altar in the Court not only bore witness for the old sacrificial

worship by which the Patriarchs had drawn nigh to God, but formed an essential

part of the Sanctuary, signifying by its now more fully developed system of

sacrifices in connection with the Tabernacle those ideas of Sin and Atonement which

were first distinctly brought out by the revelation of the Law and the sanctification

of the nation." In the Ark there was no image or symbol of God. The Ark of the

Covenant was never carried in a ceremonial procession. In all important particulars

it differed from Egyptian shrines. When the Tabernacle was pitched the Ark was

kept in solemn darkness. The staves were to remain always in the rings, whether the

Ark was in motion or at rest, that there might never at any time be a necessity for

touching the Ark itself or even the rings ( 2 Samuel 6:6-7). "The cherubims were not

to be detached images, made separately and then fastened to the mercy seat, but to

be formed out of the same mass of gold with the mercy seat, and so to be part and

parcel of it" The Holy of Holies was a square of fifteen feet, and the Holy place an

oblong thirty feet by fifteen. So far as known, "horns" were peculiar to Israelite

altars.

The Tabernacle

The specification for the building of the tabernacle purports to be Divinely dictated.

We can form some idea of the validity of such a claim, for we have the test of

creation by which to try it. We can soon find out discrepancies, and say whether this

is God"s work or an artificer"s. A revelation which bounds itself by the narrow

limits of an architect"s instruction admits of very close inquiry. Creation is too vast

for criticism, but a tabernacle invites it. Let us, then, see how the case stands,

whether God is equal to himself, whether the God of the opening chapters of

Genesis is the God of the mount upon which, according to this claim, the tabernacle

was Divinely outlined in expressive cloud. ote, at the very outset, that the account

of making the tabernacle occupies far more space than the history of the creation of

the heavens and the earth. We soon read through what is given of the history of

creation, but how long we have had to travel through this region of architectural

cloud. It seemed as if the story would never end. This is a remarkable corroboration

of the authenticity of both accounts. A long account of creation would have been

impossible, presuming the creation to be the embodiment and form of the Divine

word executed without human assistance. That account could not have been long.

When there is nothing, so to say, between God"s word and God"s deed, there is no

history that can be recorded. The history must write itself in the infinite unfoldment

of those germs, or of that germ with which creation began. A short account of the

tabernacle would have been impossible, presuming that all the skins, colours, spices,

rings, staves, figures, dishes, spoons, bowls, candlesticks, knobs, flowers, lamps,

snuffers, and curtains, were Divinely described; that every tache, loop, hook, tenon,

and socket was on a Divine plan, and that human ingenuity had nothing whatever to

do with a structure which in its exquisite fashioning was more a thought than a

thing. So far, the God of Genesis is the God of Exodus: a subtle and massive

harmony unites the accounts, and a common signature authenticates the marvellous

relation. When God said, "Let there be light," he spake, and it was done. There is

no history to write, the light is its own history. Men are reading it still, and still the

reading comes in larger letters, in more luminous illustration. When God prescribed

lamps for the tabernacle he had to detail the form of the candlesticks, and to

prescribe pure olive oil, that the lamp might always burn. You require more space

in which to relate the making of a lamp than in which to tell of the creation of the

light; you spend more time in instructing a little child than in giving commands to

an army. God challenged Job along this very line. Said Hebrews , "Where wast thou

when I laid the foundations of the earth?" There was no Job between the Creator

and the creation; no Moses writing swiftly words Divine that had to be embodied at

the foot of the hill. "Where is the way where light dwelleth; and as for darkness,

which is the place thereof?" Mark well, therefore, the contrast of the accounts, and

the obvious reason for the amazing difference.

The next point of observation relates to the completeness of the specification as

corresponding with the completeness of creation. Lay the finger upon one halting

line and prove that the Divine Architect was weak in thought or utterance at this

point or at that. Find a gap in the statement and say, "He forgot at this point a small

loop, or tache, or ouche, and I, his listener, Moses, must fill in what he left out." We

do not know the meaning of great Gospel words until we read our way up to them

through all the introduction of the initial covenants. We read backwards, and thus

read ourselves out at the lower end of things, instead of reading in the order of the

Divine evolution and progress, upward from height to height, until speech becomes

useless, and silence must be called in to complete the ineffable eloquence. Could

there have been more care in the construction of a heaven than is shown, even upon

the page, without going into the question of inspiration, in the building of a

tabernacle? Is it not also the same in such little parts of creation as are known to us?

There is everywhere a wonderful completeness of purpose. God has set in his

creation working forces, daily ministries. ature is never done. When she sleeps she

moves; she travels night and day; her force is in very deed persistent. So we might,

by a narrow criticism, charge nature here and there with want of completeness; but

it would be as unjust to seize the blade from the ear, and, plucking these, say, "Here

we have sign and proof of incompleteness." We protest against that cruelty and

simple injustice. There may be a completeness of purpose when there has not yet

been time for a completeness of execution. But in the purpose of this greater

tabernaclecreationthere is the same completeness that there is in the

specification of this beauteous house which the Lord appointed to be built in the

grim wilderness.

Consider, too, that the temporary character of the tabernacle was no excuse for

inferior work. The tabernacle, as such, would be but for a brief time. Why not

hasten its constructioninvent some rough thing that would do for the immediate

occasion? Why, were it made to be taken up to heaven for the service of the angels it

could not be wrought out with a tenderer delicacy, with a minuter diligence, as to

detail and beauty. But to God everything is temporary. The creation is but for a day.

It is we who are confused by distinction as between time and eternity. There is no

time to God; there is no eternity to God. Eternity can be spelled; eternity can in

some dumb way be imagined and symbolised in innumerable ciphers multiplied

innumerable times by themselves till the mind thinks it can begin eternity. To God

there is no such reasoning. When, therefore, we speak of lavishing such care upon a

tabernacle, we mistake the infinity and beneficence of God. It is like him to bestow

as great care upon the ephemera that die in the sunbeam as upon the seraphim that

have burned these countless ages beside the eternal throne. We must not allow our

ignorance, incompleteness, and confusedness of mind to interfere with the

interpretation of these ineffable mysteries. But the tabernacle was built for eternity.

So again and again we stumble, like those who are blind, who are vainly trying to

pick their way through stony and dangerous places. The tabernacle was eternity let

downan incarnation, so to say, of eternity, as a man shall one day be an

incarnation of God. We mistake the occasion utterly. We fall out of the pomp of its

music and the grandeur of its majesty by looking at the thing, and supposing that

the merely visible object, how lustrous and tender in beauty soever, is the

tabernacle. The tabernacle is within the tabernacle, the Bible is within the Bible, the

man is within the man. The tabernacle in the wilderness represented eternal

thoughts, eternal purposes of love. Everything is built for eternity: every insect,

every dog, every leafso frail, withering in its blooming. God builds for eternity in

the thought, and in the connection, and in the relation of the thing which is builded.

See how profound our iniquity in committing murder anywhere. "Thou shalt not

kill; thou shalt not steal." It is one life, one property, a sublime unity of idea, and

thought, and purpose. Do not segregate your life, or universe, and attempt a

classification which will only separate into unholy solitude what was meant by the

Divine mind to cohere in indivisible unity. We were built for eternity. Can God

build for less time? othing is lost. The greatest of economists is God. "The very

hairs of your head are all numbered "; "ot a sparrow falleth to the ground without

your Father." When we speak about the temporary, we know not what we say; or

we justly use that word, for the sake of convenience, as expressive of uses which

themselves perish in their own action. But, profoundly and vitally viewed, even

affliction is part of heaven; our sorrows are the beginning, if rightly accepted and

sanctified, of our supremest bliss.

Mark , too, how wonderfully the tabernacle and the human frame correspond in

perfection of detail and sublimity of purpose. It is not difficult to believe that he who

made the tabernacle made Adam. The tabernacle grows before our eyes and Adam

is growing still. The life which God is making is Man. Do not impoverish the mind

and deplete the heart of all Divine elements and suggestions by supposing that God

is a toymaker. God"s purpose is one, and he is still engaged in fashioning man in his

own image and likeness, and he will complete the duplicate. We must not fix our

mind upon our mutilated selves, and, by finding disease, and malformation, and

infirmity, and incongruity, charge the Maker with these misadventures. We must

judge the Divine purpose in the one case with the Divine purpose in the other. I am

aware that there are a few men who havefrom my point of view blasphemously

charged the Divine work, as we regard it, in creation with imperfection. There have

not been wanting daring men, having great courage on paper and great dauntless-

ness in privacy and concealment, and who have lived themselves into a well-

remunerated, respectable obscurity, who have said that the human eye is not ideally

perfect. So we do not speak in ignorance of the cross-line of thinking which seeks to

interrupt the progress of Christian science and philosophy. Is there not a lamp also

within the human tabernaclea lamp that burns always, a lamp we did not light, a

lamp trimmed by the hand Divine, a lamp of reason, a lamp of conscience, a lamp

that sheds its light when the darkness without us is gathered up into one intense and

all-obstructing night? and are there not parables in nature which help us to believe

that this lamp, though it apparently flickeryea, though it apparently vanish

shall yet throw radiance upon heavenly scenes, and burn synchronously with the

glory of God"s own life? You say, "Look at old age and observe how the mind seems

to waver, and halt, and become dim and paralysed, and how it seems to expire like a

spark." o, as well say, "Look at the weary man at night-time, his eyelids heavy, his

memory confused, his faculties apparently paralysed, or wholly reluctant to respond

to every appeal addressed to them; behold how the body outlives and outweighs the

boasted mind." o, let him sleep; in the morning he will be young again. Sleep has

its ministry as well as wakefulness. God giveth his beloved sleep. So we may "by

many a natural parable find no difficulty in working ourselves up to contemplations

that fill us with ecstasy, religious and sublime, as we call ourselves "heirs of

immortality."

Did not Moses make the tabernacle? Yes; but who made Moses? That is the

question which has never yet been answered. Change the terms as you please, that

inquiry always starts up as the unanswerable demand. Your hand carved the

marble, but who carved the hand? Singular, if the marble was carved, but the hand

carved itself. Your tongue uttered the eloquence, but who made man"s mouth? Who

set within him a fountain of speech? Your mind planned the cathedral, but who

planned the mind? It would have been more difficult to believeinfinitely more

difficult to believethat the mind made itself than that the cathedral fashioned its

own symmetry and roofed in its own inner music and meaning.

Thus perusing the specification for the building of the tabernacle, and reading the

account of the creation of the heavens, and of the earth, and of Prayer of Manasseh ,

I find between them a congruity self-confirming, and filled with infinite comfort to

the heart that yearns studiously over the inspired page in hope of finding the

footprints of God. The living Christian Church is more marvellous than the

tabernacle in this wilderness. The tabernacle was part of a development; the

tabernacle was only one point in the history. We must judge things by their final

purpose, their theological aspect and philosophy. What is the meaning of the

tabernacle?the temple. What is the meaning of the temple?the living Church.

So we find rude altars thrown together by careless hands, symbolising worship

addressed to the heavens; then the tabernacle; then the temple; then the living

fellowship. Know ye not that ye are the temples of the Holy Ghost? Know ye not

that there is a foundation laid in Zion, a corner stone, elect, precious; and that we

are built upon it, living stones; and that God is shaping the tabernacle of humanity

as he shaped the tabernacle in the wilderness? Know ye not that we are builded

together a holy house unto the Lord? Arrest not, even in theory, the Divine progress.

The line from the beginning up till now has taken one grand course. othing has

strayed away and left the Divine sovereignty. The wrath of man is still in the Divine

leash, and hell is no independent colony of the universe. There is one throne, one

crown; one increasing purpose runs through all we know. We wait patiently for the

Lord, and when he says from his throne what Christ said from the cross, "It is

finished," then we may be invited to say, in the terms which God himself used when

he viewed creation,"Behold, it is very good."

PULPIT, "THE TABERACLE. The sacred furniture which the tabernacle was to

contain having been described, with the exception of the "altar of incense" the

description of which is reserved for Exodus 30:1-38. (Exodus 30:1-10)-directions

were next given for the sacred structure itself. This was to consist of three main

things

1. A quadrangular enclosure thirty cubits long by ten broad, open at one end, and

on the other three sides enclosed by boards of acacia-wood overlaid with gold

called the mishkan, or "the dwelling-place," in our version usually translated

"tabernacle."

2. A tent of goat's hair, supported upon poles, and stretched by means of ropes and

tent-pegs in the ordinary manner over the mishkan. This is called the 'ohelwhich

is the usual word for a "tent" in Hebrew, and is so translated generally (Genesis

4:20; Genesis 9:21; Genesis 13:1-18 :31; Genesis 18:1, etc.), though in this chapter,

unfortunately, "covering" (Exodus 30:7); and

3. A "covering"mikseh, to be placed over the 'ohel, composed of rams' skins dyed

red, and seals' skins (Exodus 30:14). Subordinate parts of the structure were

(a) The sockets, or bases, which were to receive and support the upright boards

(Exodus 30:19-25);

(b) The bars which were to hold the boards together (Exodus 30:26-29);

(c) The veil, stretched on pillars, which was to be hung across the" dwelling-house,"

and to separate it into two parts, the "holy place" and the "holy of holies" (Exodus

30:31-33); and

(d) The curtain or "hanging" at the open end of the "dwelling-place," where there

were no boards, which was intended to close that side of the structure when

necessary (Exodus 30:36, Exodus 30:37).

Exodus 26:1

The fine linen covering (Exodus 26:1-6).

Thou shalt make the tabernacle with ten curtains. These "ten curtains" are

explained in the verses which follow to be ten "breadths," so fastened together as to

form practically a single curtain or awning, which constituted the cieling or inner

covering of the tabernacle. The mode of its arrangement is not quite certain. Some

suppose that it was really a part of the "tent," being laid over the same framework

as the goats' hair curtain (Fergusson, Cook); others believe it to have been strained

across the mishkan and fastened to the top of the boards on either side, thence

depending, either inside or outside (Bahr, Keil). The former supposition appears the

more probable. Fine twined linen is linen the threads of which are formed of several

fine strands twisted together. This is often the case with Egyptian linen. On blue and

purple and scarlet, see the comment upon Exodus 25:4. Cherubims of cunning

work. Rather, "cherubim, the work of a skilled weaver." Figures of cherubs were to

be woven into the hangings in the loom itself, not embroidered upon them

afterwards.

BI 1-14, "Curtains.

The curtains of the Tabernacle

I. That the glory of God is hidden to all who stand outside Jesus Christ. Man cannot surprise God and penetrate His secrets.

II. That in Christ the glory of God is most brightly revealed.

1. There is such a thing as regarding Christ from the outside; and then, as the Jews, we see no beauty in Him.

2. There is such a thing as knowing Christ as a great Teacher, a great Example; the goats hair curtains hooked with brass.

3. But it is only when we believe in Christ as the Son of God, and rest in Him as such, that we behold the fulness of His glory. The colours are the symbols of the different names of God; blue signifies the special revelation of God, being the colour of heaven and ether; red denotes the highest dignity, majesty, and royal power; crimson is that which fire and blood have in common, and symbolizes, therefore, life in its full extent. In Christ, the love, the life, the beauty, the majesty of God are most brightly expressed.

III. That in Christ is everlasting security and blessedness. (W. L. Watkinson.)

The curtains and the coverings

I. Let us look at the beautiful curtains that formed the Tabernacle.

1. If we view the Tabernacle as an emblem of Christ in His incarnation, the beautiful curtains of cunning work were emblematical of the attributes and perfections of Jehovah, In Him dwelleth all the fulness of the Godhead bodily. Here every perfection meets and shines.

2. These beautifully-wrought curtains were emblems of the perfect graces which adorned the human nature of Jesus.

3. May we not see in this beautiful piece of tapestry the various characters of Christ? Here by faith we behold the Priest and His sacrifice, the King and His golden crown, the Prophet and His teaching, the Mediator and His fulness. Here by faith we behold the Shepherd and His watchful care, the Husband and His everlasting love, the Friend and His faithful counsel. Here in a mystery of grace we may discover the Root and the tree, the Vine and the branches, the Head and the members.

4. The curtains were the same in the holiest as in the holy place. The Church triumphant and the Church militant have the same Christ.

5. These curtains were fastened together by blue loops and taches of gold so as to form one Tabernacle. The loops and taches were exactly over the vail (Exo_26:33). This may teach us the connection between Christs work in heaven and His work on earth.

6. These curtains were full of cherubim. May not these cherubim be emblems of believers who are Christs mystical body? Christ and His members are one.

7. These curtains are emblems of the Churches of Christ adorned with the graces of the Holy Spirit.

8. The loops and golden clasps which united the curtains together show us the place for little deeds of kindness and little deeds of love. Kind words fitly spoken are golden clasps. There is far more power in kind words than some people think. Kind words are very uniting.

9. The Tabernacle was divided into two parts, but it was only one Tabernacle. The saints in heaven and the saints on earth make but one Church.

II. We may now look at the tent of goats hair, which formed a covering for the Tabernacle. The curtains of goats hair were emblematical of the righteousness of Christ, which is the justification of the Church. These curtains were joined together by clasps of brass. And he made fifty taches of brass to couple the tent together, that it might be one. Brass is an emblem of strength. In the Lord shall one say, have I righteousness and strength. In the Lord Jehovah Jehovah Tsidkenuis everlasting strength. May we not have an emblem in these two large goats hair curtains, of righteousness in its twofold aspect? Christs righteousness imputed is our justification. Christs righteousness imparted is our sanctification. We cannot have one without the other; they must be in our experience coupled together. Jesus Christ is our Righteousness and our Sanctification (1Co_1:30). Christ for us is our perfect righteousness. Christ in us is our perfect sanctification.

III. Over the tent was a covering of rams skins dyed red. Beautiful emblem of the protecting blood of Christ.

IV. Above the covering of rams skins dyed red was a covering of badgers skins. These

skins were probably dyed blue. Perhaps a part were dyed purple. If so there would be seen on the outside, as well as the inside, the blue, purple, and scarlet. This outside covering teaches us that the Church is under the protection of heaven. The blue skins were over the red skins. Heaven only protects the blood marked. Kept by the power of God. (R. E. Sears.)

The beauty of holiness within

Observe:

1. As the outside of the Tabernacle was coarse and rough, the beauty all lying within, so those in whom God dwells must labour to be better than they seem to be. Hypocrites put the best side outward, like whited sepulchres, but the kings daughter is all glorious within (Psa_45:13); in the eye of the world black as the tents of Kedar, but in the eye of God comely as the curtains of Solomon (Son_1:5). Let our adorning be that of the hidden man of the heart which God values (1Pe_3:4).

2. Where God places His glory, He will create a defence; even on the habitations of the righteous there shall be a covert (Isa_6:5-6). The protection of Providence shall always be upon the beauty of holiness (Psa_27:5). (A. Nevin, D. D.)

The curtains

The materials used in the manufacture of this fabric were precisely the same as those which formed the vail; a different arrangement, however, is adopted as to the fine linen. In the vail, the blue first meets the eye; and the fine linen is last in the series. In these curtains, the fine linen stands, first, succeeded by the blue and the other colours. The vail, we know from Heb_10:20, was a type of the Lord Jesus in the days of His flesh, and was rent when He yielded up the ghost. The curtains, fastened together by golden taches, seem to foreshadow Christ in resurrection. The same glorious display of God and man, wondrously united, meets the eye of faith, whether the blessed Lord be contemplated when sojourning on this earth or raised to the right hand of the Majesty on high. Resurrection added to Him no new perfections; for He was, while on earth, the Resurrection and the Life. He was ever perfect. (H. W. Soltau.)

Analogies

The beautiful and costly cherub-curtained habitation bears some analogy to the believer, to the Church, to Christ, and to heaven.

I. To the believer. God, who dwelt within these curtains, condescends to dwell graciously in the heart of every true Israelitesaints are an habitation of God through the Spirit. As the Tabernacle was more beautiful within than without, so are Gods children. They are clothed with the spotless robe of Emmanuels righteousness, and adorned with humility, love, holiness, and heavenly-mindedness.

II. To the church. Believers, of whom the Church is composed, although scattered among many sects of professing Christians, are yet all one in Christ Jesus. As the curtains though woven separately were afterwards sewed together and formed two great curtains, which, when hung, were united into one by means of loops of blue and clasps of

gold, so Gods children are knit together by the silver ties of affection and bound together by the golden clasps of love.

III. To christ. He was the true Tabernacle, which the Lord pitched and not man.

IV. To heaven. There angels and saints behold God-shining, not by a mere as symbol He did within the cherub-curtains, but in the face of Jesus Christ! There are those glorious beings who are mighty in strength (and whose perfections probably were shadowed forth in the cherubs that stood upon the mercy-seat and adorned roof and walls), even thousands and tens of thousands of holy angels, guardians of the saints while on earth, and their companions and fellow-worshippers for ever in the heavenly temple. (W. Brown.)

The golden and brazen taches

Fifty taches, or clasps of gold, linked together the innermost or beautiful curtains of the tabernacle. Fifty taches of brass coupled the goats-hair curtains. By the former one tabernacleby the latter one tent was made. The vail, which divided the interior into two unequal portions, was hung up under the taches. As long as that vail remained entire, there might be said to be two tabernacles. At the same time, there was an intimation that the whole interior was but one holy place, in the fact of the curtains that covered, being connected by the taches, and forming one tabernacle, and one tent above it. All priestly service is now conducted in the holiest. Heaven itself is the place where Christ appears in the presence of God for us. The fifty taches of gold may be so many distinct presentations of the glories of Christ, expressed in His various names and titles, as seen crowned with glory and honour upon the throne of God. The taches of brass may exhibit the same names and titles as appertaining to Him when He was on earth, the Second Man, the Lord from heaven; as it will be found that the brass is used as a type of the Lord on earth in suffering and trial; while the gold has a resurrection aspect of the same glorious One. He has, as risen from the dead, retaken His own glorious titles; having, for the joy set before Him, endured the cross. The brazen taches seem appropriately to knit together the curtains of goats hair, which proclaim to us His sorrows and sufferings on the tree; while the golden taches, as appropriately coupled together the beautiful curtains, which manifest Him as received up in glory, because of the perfection of His labour and service in suffering on earth. (H. W. Soltau.)

The coverings of the Tabernacle

The coverings of the Tabernacle were four in number, viz., badgersskins, ramsskins dyed red, goatshair, and the embroidered covering. Much difficulty has been felt, and is still felt, as to the animal which in our translation is called a badger. Some think it was a seal, and that the entire Tabernacle, excepting the east end where the door was placed, was covered with sealsskin. Others think that this covering was made of the skins of a species of stag goat; but be this as it may, it is clear that the outer covering was made of some hard and durable substance; so hard was it that shoes were sometimes made of the same material (Eze_16:10). In this covering there was nothing beautiful or attractive. I can suppose a man to have stood at the top of some high hill, and to have looked down on the long, dark, coffin-like structure, and to have said, Well, I have heard much about the Tabernacle as being a very costly building, but I see no beauty at all in this long, dark tent; but the priests who had been within could tell of gold, and silver, and the richest

embroidery to be seen there. It was all glorious within, but rough and unsightly without. This badger skin covering sets forth the humility of Christ when on earth among men, who, judging of Him according to the outward appearance, said, He hath no form nor comeliness; there is no beauty in Him that we should desire Him; so they despised and rejected Him (Isa_53:2-3). But we know there was much in Christ which did not meet the eye of men generally; and those who, taught of the Father, knew Him as the Christ the Son of the living God (Mat_16:16-17) were attracted to Him, for He was to them the chiefest among ten thousand and altogether lovely (Son_5:10; Son_5:16). The rough badger skin outside was as needful as was the beautiful covering underneath; and the humility of Christ was as needful for us, and for the glory of God, as was His exaltation. This covering of badgers skins was thick enough and hard enough to be an effectual protection from the rain, dew, and fine sand of the desert, and nothing could get through it to stain the fine linen or to dim the gold within. This shadows forth to us the holy determination of Christ to stand as a faithful and true witness for God on earth: the truth was in Him, and He kept it to the end. (G. Rodgers.)

The ramsskins dyed red

This red covering was probably made of the skins of rams which had been devoted to God, and had suffered death as burnt-offeringsnot as sin-offerings. The skin of the sin-offering was burnt to ashes outside the camp (Lev_4:11-12), but the skin of the burnt-offering belonged to the priest who offered it to God (Lev_7:8). If the badger-skin covering sets forth the humility of Christ, this covering dyed red sets forth the depth of His humility. This blood-red skin reminds me of Him who when pressed, crushed, and distressed in the garden of Gethsemane, did sweat as it were great drops of blood. (G. Rodgers.)

The goats-hair covering

This was the only covering that was permitted to hang over any part of the east end of the Tabernacle. The eleventh breadth, hanging over the door, would meet the eye of the worshipper the moment he came within the gate of the court. The spiritual teaching of this I think to be of the greatest importance, as we shall see when we understand what particular aspect of our blessed Jesus this covering was designed to teach. Observe, first of all, that the sin-offering whose blood was carried into the holy of holies, and sprinkled on the mercy-seat, and before the mercy-seat, to make an atonement for the people of Israel, was a goat (Lev_16:15-16). This was the blood of sprinkling, of which we read so much in the Bible. With this blood in his hand, the high priest entered once a year, and stood in the presence of God. This was the blood which he offered for the errors of the people, and which made atonement for them. This was the blood at which God looked, and with which He was satisfied; it had a voice, and spoke better things than the blood of Abel. When it was sprinkled on the mercy-seat, which covered up the tables of the law, it seemed to speak to God of punishment which had been borne and of a life which had been given up. Observe again, the animal that bore away the sins of the people into the wilderness, where they were found no more, was a goat. I refer to the scapegoat, of which we read in Lev_16:1-34. This goat going away with the peoples sins would show those outside of the Tabernacle what the blood of the slain goat had done within the vail, viz., that it had put away sin and had set them free; and as they gazed on the folded part of goats-hair cloth, as it hung over the east end of the Tabernacle, it would seem to

preach the gospel to them by reminding them how their sin was put away on the tenth day of the seventh month. It would speak of abounding grace, telling them that they had received double for all their sins. The first covering told us of the humility of Christ; the next told us of the depth of His humility; this tells us of the blessed results of His suffering and death, viz., that the sins of the Lords people are put away, for ever put away. (G. Rodgers.)

2 All the curtains are to be the same sizetwenty-eight cubits long and four cubits wide.[a]

GILL, "The length of one curtain shall be twenty eight cubits,.... Or fourteen yards:

and the breadth of one curtain four cubits; or two yards; according to the common notion of a cubit being half a yard; but if, as Dr. Cumberland says, the Jewish and Egyptian cubit was three inches longer, this will make a considerable difference in the length and breadth of those curtains, especially in the former:

and everyone of the curtains shall have one measure; be of equal length and breadth.

JAMISO,"length Each curtain was to be fifteen y