EXODUS 40 COMME�TARYEDITED BY GLE�� PEASE

Setting Up the Tabernacle

1 Then the Lord said to Moses:

GILL, "And the Lord spake unto Moses,.... When the tabernacle, and the work of it, were finished, and he had taken a survey of it, and everything belonging to it, which appeared to be done as was ordered:

saying; as follows.

HE�RY 1-15, "The materials and furniture of the tabernacle had been viewed severally and approved, and now they must be put together. 1. God here directs Moses to set up the tabernacle and the utensils of it in their places. Though the work of the tabernacle was finished, and every thing ready for rearing, and the people, no doubt, were very desirous to see it up, yet Moses will not erect it till he has express orders for doing so. It is good to see God going before us in every step, Psa_37:23. The time for doing this is fixed to the first day of the first month (Exo_40:2), which wanted but fourteen days of a year since they came out of Egypt; and a good year's work there was done in it. Probably the work was made ready but just at the end of the year, so that the appointing of this day gave no delay, or next to none, to this good work. We must not put off any necessary duty under pretence of waiting for some remarkable day; the present season is the most convenient. But the tabernacle happening to be set up on the first day of the first month intimates that it is good to begin the year with some good work. Let him that is the first have the first; and let the things of his kingdom be first sought. In Hezekiah's time we find they began to sanctify the temple on the first day of the first month, 2Ch_29:17. The new moon (which by their computation was the first day of every month) was observed by them with some solemnity; and therefore this first new moon of the year was thus made remarkable. Note, When a new year begins, we should think of serving God more and better than we did the year before. Moses is particularly ordered to set up the tabernacle itself first, in which God would dwell and would be served (Exo_40:2), then to put the ark in its place, and draw the veil before it (Exo_40:3), then to fix the table, and the candlestick, and the altar of incense, without the veil (Exo_40:4, Exo_40:5), and to fix the hanging of the door before the door. Then in the court he must place the altar of burnt offering, and the laver (Exo_40:6, Exo_40:7); and, lastly, he must set up the curtains of the court, and a hanging for a court-gate. And all this would be easily done in one day, many hands no doubt being employed in it under the direction of Moses. 2. He directs Moses, when he had set up the tabernacle and all the furniture of it, to consecrate it and them, by anointing them with the oil which was

prepared for the purpose, Exo_30:25, etc. It was there ordered that this should be done; here it was ordered that it should be done now, Exo_40:9-11. Observe, Every thing was sanctified when it was put in its proper place, and not till then, for till then it was not fit for the use to which it was to be sanctified. As every thing is beautiful in its season, so is every thing in its place. 3. He directs him to consecrate Aaron and his sons. When the goods were brought into God's house, they were marked first, and then servants were hired to bear the vessels of the Lord; and those must be clean who were put into that office, Exo_40:12-15. The law which was now ordered to be put in execution we had before, ch. 29. Thus in the visible church, which is God's tabernacle among men, it is requisite that there be ministers to keep the charge of the sanctuary, and that they receive the anointing.

K&D 1-16, "After the completion of all the works, the command was given by God to Moses to set up the dwelling of the tabernacle on the first day of the first month (see at Exo_19:1), sc., in the second year of the Exodus (see Exo_40:17), and to put all the vessels, both of the dwelling and court, in the places appointed by God; also to furnish

the table of shew-bread with its fitting out (לחם = ער�ו ערך� Exo_40:23), i.e., to arrange the bread upon it in the manner prescribed (Exo_40:4 cf. Lev_24:6-7), and to put water in the laver of the court (Exo_40:7). After that he was to anoint the dwelling and everything in it, also the altar of burnt-offering and laver, with the anointing oil, and to sanctify them (Exo_40:9-11); and to consecrate Aaron and his sons before the door of the tabernacle, and clothe them, anoint them, and sanctify them as priests (Exo_40:12-15). When we read here, however, that the dwelling and the vessels therein would be rendered “holy” through the anointing, but the altar of burnt-offering “most holy,” we are not to understand this as attributing a higher degree of holiness to the altar of burnt-offering than to the dwelling and its furniture; but the former is called “most holy” merely in the sense ascribed to it in Exo_30:10 namely, that every one who touched it was to become holy; in other words, the distinction has reference to the fact, that, standing as it did in the court, it was more exposed to contact from the people than the vessels in the dwelling, which no layman was allowed to enter. In this relative sense we find the same statement in Exo_30:29, with reference to the tabernacle and all the vessels therein, the dwelling as well as the court, that they would become most holy in consequence of the anointing (see the remarks on Exo_30:10). It is stated provisionally, in Exo_40:16, that this command was fulfilled by Moses. But from the further history we find that the consecration of the priests did not take place contemporaneously with the erection of the tabernacle, but somewhat later, or not till after the promulgation of the laws of sacrifice (cf. Lev 8 and Lev_1:1.).

COFFMA�, "Verses 1-38

This final chapter of Exodus records the erection and preliminary consecration of

the Tabernacle, which henceforth would serve as the visible presence of God among

His people. Amazingly, the construction and erection of this Tabernacle apparently

occupied a period of only about six months; and its erection occurred on the first

day of �isan, or Abib, just exactly a year minus fifteen days from their coming out

of Egypt. Think what a marvelous two years culminated for Moses upon this

occasion. During that period, Moses had received the call from God to deliver Israel,

confronted Pharaoh with God's commandment to "let my people go," executed

according to God's commandments the Ten Plagues upon Egypt, led the nation

across the Red Sea, came to Sinai and there received the Law, endured the rebellion

of the people under Aaron in the matter of the Golden Calf, interceded again and

again with God for the beloved nation, received the detailed instructions for the

making of the Tabernacle, and had supervised its construction, and now established

the Tabernacle itself as the center of the nation, leading the people in the worship of

God and the keeping of the Covenant which, forever afterward, was to be the glory

of Israel. When Moses had asked God for a sign, the Lord told him that he would

"come and worship God" again in this mountain (Sinai); and in this chapter God

fulfilled the promise, Moses himself being privileged to offer the first of the "daily

sacrifices" in the sacred Tabernacle!

Exodus 40:1-38 -

"And Jehovah spake unto Moses, saying, On the first day of the first month shalt

thou rear up the tabernacle of the tent of meeting.Exodus 25:8. This also gives the

reason for the Tabernacle, that might, in a very special way, dwell among them.">

[1] And thou shalt put therein the ark of the testimony, and thou shalt screen the

ark with the veil.[2] And thou shalt bring in the table, and set in order the things

that are upon it; and thou shalt bring in the candlestick, and light the lamps thereof.

And thou shalt set the golden altar for incense before the ark of the testimony, and

put the screen of the door to the tabernacle. And thou shalt set the altar of burnt-

offering before the door of the tabernacle of the tent of meeting. And thou shalt set

the laver between the tent of meeting and the altar, and shalt put water therein. And

thou shalt set up the court round about, and hang up the screen of the gate of the

court. And thou shalt take the anointing oil, and anoint the tabernacle, and all that

is therein, and shalt hallow it, and all the furniture thereof: and it shall be holy. And

thou shalt anoint the altar of burnt-offering, and all its vessels, and sanctify the

altar: and the altar shall be most holy.[3] And thou shalt anoint the laver and its

base, and sanctify it. And thou shalt bring Aaron and his sons unto the door of the

tent of meeting, and shalt wash them with water. And thou shalt put upon Aaron the

holy garments; and thou shalt anoint him, and sanctify him, that he may minister

unto me in the priest's office. And thou shalt bring his sons, and put coats upon

them; and thou shalt anoint them, as thou didst anoint their father, that they may

minister unto me in the priest's office: and their anointing shall be to them for as

everlasting priesthood throughout their generations.[4] Thus did Moses according to

all that Jehovah commanded him, so did he.Exodus 40:19,21,23,25,27,29,32). 'This

shows how utterly essential it is in matters of salvation and ministry to follow and

obey the Word of God undeviatingly. Failure to do so has resulted in the Babel of

cults and heresies that plague pure, Biblical, historical Christianity today.' (From

Merrill F. Unger, Unger's Commentary on the Old Testament (Chicago: Moody

Press, 1981), p. 145.">[5]

"And it came to pass in the first month in the second year, on the first day of the

month, that the tabernacle was reared up. And Moses reared up the tabernacle, and

laid its sockets, and set up the boards thereof, and put in the bars thereof, and

reared up its pillars.[6] And he spread the tent over the tabernacle, and put the

covering of the tent above upon it; as Jehovah commanded Moses. And he took and

put the testimony into the ark, and set the staves on the ark, and put the mercy-seat

upon the ark:[7] and he brought the ark into the tabernacle, and set up the veil of

the screen, and screened the ark of the testimony; as Jehovah commanded Moses.[8]

And he put the table in the tent of meeting, upon the side of the tabernacle

northward, without the veil. And he set the bread in order upon it before Jehovah;

as Jehovah commanded Moses. And he put the candlestick in the tent of meeting,

over against the table, on the side of the tabernacle southward. And he lighted the

lamps before Jehovah; as Jehovah commanded Moses. And he put the golden altar

in the tent of meeting before the veil: and he burnt thereon incense of sweet spices;

as Jehovah commanded Moses.Exodus 3:12, that he should 'serve God upon this

mountain' after Israel's deliverance.">[9] And he put the screen of the door to the

tabernacle. And he set the altar of burnt-offering at the door of the tabernacle, and

offered upon it the burnt-offering and the meal-offering; as Jehovah commanded

Moses. And he set the laver between the tent of meeting and the altar, and put water

therein, wherewith to wash. And Moses and Aaron, and his sons washed their hands

and their feet thereat; when they went into the tent of meeting, and when they came

near unto the altar, they washed; as Jehovah commanded Moses.[10] And he reared

up the court round about the tabernacle and the altar, and set up the screen of the

gate of the court. So Moses finished the work.

"Then the cloud covered the tent of meeting, and the glory of Jehovah filled the

tabernacle. And Moses was not able to enter into the tent of meeting, because the

cloud abode therein, and the glory of Jehovah filled the tabernacle.[11] And when

the cloud was taken up from over the tabernacle, the children of Israel went

onward, throughout all their journeys: but if the cloud was not taken up, then they

journeyed not till the day that it was taken up. For the cloud of Jehovah was upon

the tabernacle by day, and there was the fire therein by night, in the sight of all the

house of Israel, throughout all their journeys."

AFTERWORD

One of the big things about the tabernacle was its mobility. It was never intended to

be a stationary structure. As �eil noted, "It is clear from Stephen's address to the

Sanhedrin (Acts 7), that he attached great significance to the fact that the

Tabernacle was PORTABLE."[12] Moreover, it is evident that David finally

decided to build God a Temple, and that his decision was contrary to God's will (2

Samuel 8). All of the great victories of Israel were won during the era of the

tabernacle, and, in no sense whatever, except in the most limited application of it,

was the Temple ever a type of the holy church. James made that abundantly clear in

Acts 15:16, where inspiration spoke, not of rebuilding the Temple, but of

"rebuilding the fallen tabernacle." Jesus spoke of the O.T. Scriptures as being,

"These are they which testify of me!" (John 5:39), and the Book of Exodus is

especially eloquent in that testimony. (See the Introduction for an elaboration of

this.)

Except for his use of the word "tradition," the following quotation from �apier is

priceless:

"In the Book of Exodus, tradition has created an inspired masterpiece. We who

come to it with faith find that it is also our history, our torah, our institution ... all

gathered up and fulfilled in Him who even now brings us up out of Egypt into life

with God. We can affirm with Exodus, and with greater conviction because of

Exodus, that in all our journeys we are not alone, that when we look with faith, the

Lord is himself, even now, in the sight of all the house of Israel."[13]

We say the same, except, that it was not tradition at all that gave this marvelous

inspiration. God spoke through that Prophet like unto Jesus Christ, even Moses!

A SUMMARY OF HISTORY OF TABER�ACLE

We are indebted to Fields for this brief history of the Tabernacle:[14]

1. It was set up first at Gilgal after Israel crossed Jordon (Joshua 18:1).

2. It was erected at Shiloh and remained there through period of the Judges.

(Joshua 19:51; 1 Samuel 1:3; 4:3; 12).

3. It was captured by the Philistines (1 Samuel 4:10-11).

4. It was returned to Israel at Kiriath-Jearim west of Jerusalem (1 Samuel 7:1).

5. After the times of Eli, it was removed to �ob, north of Jerusalem (1 Samuel 21:1-

9).

6. The ark remained at Kiriath-Jearim until the times of David (1 Samuel 7:1-2; 1

Chronicles 13:5,6).

7. About the beginning of David's reign (1000 B.C.), it was located at Gibeon, 5

miles northwest of Jerusalem (1 Chronicles 21:29; 16:39-40; 2 Chronicles 1:3; 1

Kings 3:4; 9:2).

8. David brought it in a new cart to Jerusalem, where he had prepared a new tent

for it (2 Samuel 6:17; 1 Chronicles 16:1).

9. It was replaced by Solomon's Temple, all except the ark (1 Kings 8:4,6). God

destroyed Solomon's Temple by the Babylonians in 586 B.C.

10. After that, no more was heard of the tabernacle, or the ark of the covenant,

which was not in Zerubbabel's Temple (516 B.C.).

11. The Herodian Temple (in the times of Christ) was also destroyed by God by the

overthrow of Jerusalem by the armies of Vespasian and Titus in 70 A.D.

Exodus alone is not the book, but only a chapter in the book. The narrative of the

journey to Canaan will be resumed in �umbers. First, however, there will be given a

compendium (Leviticus) of very necessary regulations, laws and instructions

imposed upon Israel by the Sinaitic Covenant. "The end of the Book of Exodus

therefore marks the close of a chapter rather than the close of a story."[15]

ELLICOTT, "Verses 1-8

XL.

THE I�STRUCTIO�S FOR THE UPREARI�G OF THE TABER�ACLE.

(1-8) Though the work was now complete, and all the parts of the Tabernacle made

ready, Moses did not at once proceed to erect it. As when he first went up into Sinai

(Exodus 24:16), so now, he waited for a Divine summons, a distinct command fixing

the time for him to do that which he knew that he had to do. There is an importance

and a fitness in “times and seasons,” which the Great Father often reserves it to

Himself to determine (Acts 1:7). Moses felt this, and waited, till after a time the

summons came. God fixed for the erection “the first day of the first month” (Exodus

40:2)—i.e., the �ew Year’s Day of the first year of freedom. At the same time He

gave directions fixing the order in which all should be done, and determining the

position of the various articles of furniture which the Tabernacle and its court were

to contain (Exodus 40:4-8).

PETT, "Verses 1-8

The Dwellingplace Is Set Up (Exodus 40:1-8).

We note again that the order goes from the most holy (the Ark) to the least holy (the

hangings of the court) as is customary when dealing with the details of the

Dwellingplace.

Exodus 40:1

‘And Yahweh spoke to Moses, saying, “On the first day of the first month shall you

raise up the Dwellingplace of the Tent of Meeting. And you shall put in it the Ark of

the Testimony, and you shall screen the Ark with the veil. And you shall bring in the

Table, and set in order the things that are on it; and you shall bring in the

Lampstand, and light its lamps. And you shall set the golden altar for incense before

the ark of the testimony, and put the screen of the entrance to the Dwellingplace.

And you shall set the altar of burnt-offering before the entrance of the

Dwellingplace of the Tent of Meeting. And you shall set the laver between the Tent

of Meeting and the altar, and shall put water in it. And you shall set up the court

round about, and hang up the screen of the entrance of the court.’

“On the first day of the first month.” That is on the month of Abib (�isan) round

about March or April. It was the official �ew Years day.

Moses is now commanded to set up the Dwellingplace, and place the furniture in it,

commencing with the Most Holy Place. The Ark of the Testimony is placed in it,

containing within it the covenant tablets, and the veil is then to be put in place

immediately, to screen the Ark. Moving to the Holy Place, the Table, Lampstand

and altar of incense are to be put in place, and the showbread placed in order on the

Table, and the lamps lit on that first evening. The screen for the Sanctuary is then to

be set up. And finally, moving into the court, the bronze altar and the laver, the

latter filled with water, are to be put in place. Then the outer screens are to be

erected, together with the entrance screen.

So even before all is sanctified great care is taken to preserve the holiness of each

section in descending order.

It will be noted that the altar of incense is to be placed ‘before the Ark of the

Testimony’, that is in as close proximity to it as the veil will allow, and probably as

we have seen between the ends of the two bearer-poles for carrying the Ark, which

protrude into the Holy Place (1 Kings 8:8). It is noteworthy that this altar is always

mentioned last of the furniture in the Holy Place, and this in spite of its prominent

position. That is because it deals with a man’s approach to God rather than God’s

approach to man. That is why when it was first introduced it was only dealt with

after all those things which covered God’s approach to man. The text is consistent.

PULPIT, "Exodus 40:1-33

THE COMMA�D TO SET UP THE TABER�ACLE, A�D ITS PERFORMA�CE.

All was now ready. Bezaleel and Aholiab had completed their task. The work for the

tabernacle had been given in, and had been approved Moses did not however at

once set it up. He waited for a command from God. After a short interval, the

command came. He was ordered to select the first day of the ensuing year—the first

day of the first year of freedom—for the operation. Directions were given him,

which fixed the order in which the various parts were to be set up, and assigned to

the various articles of furniture their proper places (Exodus 40:1-8). When he had

arranged the whole as directed, he was to anoint the various parts (Exodus 40:9-11).

He was then to wash and dress Aaron, and his sons; to invest them with their robes

of office (Exodus 40:12-14), and to anoint them to be priests (Exodus 40:15). The

orders given were executed, except (as it would seem) those concerning the

investiture of the priests and the anointing, which were deferred. (See Le Exodus

8:6-30.) In one day the sanctuary was completely set up (Exodus 40:18-33).

BI 1-38, "Set up the Tabernacle.

The primary and universal obligation to the worship of Jehovah; the proper means to its right performance, with their evidences and fruits

I. What is implied in the injunction in the text?

1. The worship of Jehovah, at whose command the Tabernacle was erected.

2. The setting up of the Tabernacle, at God’s command, implied that He required a specific worship; and the doing this at the seasons expressed in the text, that He called for especial homage at particular times, and in an express manner; and a compliance with the direction was an evidence of obedience to the will of Jehovah.

3. But further, this setting up of the Tabernacle at God’s command implied His sovereign rule and authority among the Jews.

4. Again, as the setting up of the Tabernacle at God’s command implied His sovereignty, so a compliance with the injunction or direction implied a disposition to serve Him.

II. How it may be carried into effect by us.

1. It may be done by our punctual and devout attendance on Divine worship.

2. If we would carry the injunction in the text into effect suitably, we must duly observe and keep all the ordinances of God’s house.

3. I observe that the spirit of the commandment before us will be carried into effect in a more especial manner by us if we make Christ the Alpha and Omega—the beginning and the ending of all our religious worship—the great object of faith and adoration in all our ceremonial observances.

4. Lastly, that your services may be suitable, acceptable, and efficient, seek the teaching and direction of the Holy Spirit.

III. The evidences which will prove that it has been done.

1. In the first place, if you have set up your Tabernacle; if you are resolved that, whatever others do, as for you and your household ye will serve the Lord; and if you are enabled to approach Him in a suitable disposition, and by a right faith; then you will enjoy in your own souls all the blessings of His house, and the blessedness of those whom He causes to come near unto Him.

2. If you have set up your Tabernacle, and are led by the Spirit to serve God with your spirit, then you will bring forth the fruits of the Spirit (Eph_5:9; Gal_5:22-23; 1Pe_4:11).

3. If we have set up our Tabernacle, and serve God in His Son, are led by His Spirit, and bring forth the fruits of the Spirit, then we shall be prepared for the rewards of the righteous, and to stand before the Son of man “at His appearing and His kingdom.”

Lessons:

1. As the command for the erection of the Tabernacle is given us by God, and every direction respecting it comes from Him, what presumption is it in any man to go about the formation of a different Tabernacle after his own fancy!

2. As the setting up of the Tabernacle was to be done forthwith at God’s commandment, and for the whole congregation, what madness for any to think of postponing the duty to a more convenient season!

3. As the Tabernacle is erected for God’s service, was to be resorted to at stated times, and attendance upon it is designed for our greatest good—as a Bethel, a house of mercy, a Bethesda, from which we may derive healing, how should we prize seasons, and means, and opportunities, of attending it! (J. Allport.)

The setting up of the Tabernacle on New Year’s Day

Out of materials specially provided by Him who holds in His hands the springs of action

in men, and by artizans inspired by an extraordinary skill, and according to the pattern given to Moses, the Tabernacle was prepared, every part made ready and stored up for the day of erection. But God named that day Himself, and Moses waited for it.

I. And now I would have you notice the special day which God selected. It was the first day of the first month—that is, New Year’s Day; and the reason of this choice is of course to be looked for in a benevolent regard to the religious good of the Jewish people. It would fix a suitable season for a commemorative festival of the great blessing vouchsafed to Israel by a Tabernacle for the Divine presence among them—a festival, be it remarked, that was not forgotten by them in after times, for we read that, in the revival of religion under Hezekiah, it was on the first day of the first month that the House of God was sanctified for the pious and pure worship of the Lord. Moreover, this selection would, I suppose, make New Year’s Day, in the Jewish calendar, a day of religious observance. Consider, first, that the Christian’s body and the Christian’s spirit are together the Tabernacle of God. He is “an habitation of God through the Spirit.” “Know ye not,” saith the apostle to the Corinthian Christians, “that ye are the temples of the Holy Ghost?” “He that dwelleth in love,” writes John, “dwelleth in God, and God in him.” And wherever this indwelling of God is, there and there only is there a Christian man or a Christian woman; wherever there is this indwelling of God, there and there only is the true antitype of the beautiful Tabernacle which was set up on the first day of the first month in the Jewish calendar. This is the true Tabernacle, too, in which God rests for ever, because He delights therein. Now mark: such a wonderful Tabernacle like that which was put up by Moses on the first day of the first month can only be made of materials which God has selected, and which God has gathered together for that work; for the light and the elements and the features and graces of the Christian character are His gift, such as holy trust, humble desire, love, meekness, gratefulness, praise, prayer, and joy in Christ. And again, those materials must be wrought up and combined according to the pattern which has been shown to us in the mount. Marvellous pattern! the living model of the character of Jesus, the true Tabernacle of the Father.

II. Israel’s obedience is exemplary to those who are already Christian men. There is some new work now for God to be done, or some old work for God to be done in a new spirit. For instance, responsibility of time to be more felt, and its management and use arranged with an increased Christian conscientiousness. The dedication of self to the Saviour has to be renewed, and everywhere and always remembered. Does not our work for Him who died for us want to be done secretly in the heart, openly in the family, and in the church, and in the world, with a new love, a new spirit, a new resoluteness, and a new will? Ah! a new year summons a Christian in a new manner of spirit unto obedience to his Divine Master. Let us, on such an occasion, listen to our Father’s voice, and on the first day of the first month set up our Tabernacle; and then be assured that through all the journeyings of the year, as upon the Tabernacle of Israel, shall the tokens of the Divine presence rest upon us.

III. For notice, in the next place, that on the first day of the first month, immediately the Tabernacle was set, the cloud of the Lord was upon it by day, and the fire of the Lord was upon it by night, and both continued to rest there through the journeyings of the people. Oh! it must have been a marvellous phenomenon, that under which the Almighty God thus certified His protection and guidance to the people. And it was a necessary phenomenon, too, under their novel circumstances. The desert was pathless, and they had no guide, and so by this they were conducted in their journeyings. It was adapted, too, to meet their wants: it was “the pillar of cloud by day” to screen them from the fierce sun, and it was “the pillar of fire by night“ to light up the encampment and warm the chill air. And is not Christian life a pilgrimage? Are we not strangers upon earth, seeking

a better, a heavenly Temple? Could we reach it without a Divine Guide? And though we have not the same sensible proofs of God’s presence which were granted to Israel, is it not most assuredly with us just as it was with them? (C. P. Eyre, M. A.)

Tabernacle foreshadowings

The Tabernacle, as a whole, is a finger-post directing me to that mystic Person in whom “God in very deed dwelt with man upon the earth.” Its white-robed priest is the shadow of Him who was “holy, harmless, undefiled,” and whom I recognize as my true High Priest. Its bleeding lamb laid upon the altar is the likeness of that Lamb of God by whose precious blood I have been redeemed from all iniquity; its innermost sanctuary is the type of that heaven into which He has entered to make atonement for my sin; and its outer apartment is the analogue of the present world, in which we are to serve Him with the incense of our devotions, the light of our characters, and the fruit of our lives. The incarnation in the person of Christ, the mediation and expiation of His priestly work, and the consequent obligation under which His redeemed people lie to honour Him with unceasing service and shining holiness—or, putting it all into four words, incarnation, mediation, expiation, consecration—these are the things of which the Tabernacle, with its furniture, services, and attendants, were the special types; and as thus we condense its teachings into their essence, we come to a larger and more comprehensive view of the doctrines of the gospel itself, and discover that we have been studying the same truths, only under a different form. (W. M. Taylor, D. D.)

2 “Set up the tabernacle, the tent of meeting, on the first day of the first month.

CLARKE, "The first day of the first month - It Is generally supposed that the Israelites began the work of the tabernacle about the sixth month after they had left Egypt; and as the work was finished about the end of the first year of their exodus, (for it was set up the first day of the second year), that therefore they had spent about six months in making it: so that the tabernacle was erected one year all but fifteen days after they had left Egypt. Such a building, with such a profusion of curious and costly workmanship, was never got up in so short a time. But it was the work of the Lord, and the people did service as unto the Lord; for the people had a mind to work.

GILL, "On the first day of the first month,.... Which was the month Nisan, as the

Targum of Jonathan expresses it; which was the month the children of Israel came out of Egypt, out of which they had now been a whole year, excepting fourteen days:

shalt thou set up the tabernacle of the tent of the congregation; the tabernacle, which had a tent or covering over it, to which the people were gathered at times for religious service.

JAMISO�, "On the first day of the first month— From a careful consideration of the incidents recorded to have happened after the exodus (Exo_12:2; Exo_13:4; Exo_19:1; Exo_20:18; Exo_34:28, etc.), it has been computed that the work of the tabernacle was commenced within six months after that emigration; and consequently, that other six months had been occupied in building it. So long a period spent in preparing the materials of a movable pavilion, it would be difficult to understand, were it not for what we are told of the vast dimensions of the tabernacle, as well as the immense variety of curious and elaborate workmanship which its different articles of furniture required.

the tabernacle— the entire edifice.

the tent— the covering that surmounted it (Exo_40:19).

CALVI�, "Exodus 40:2.On the first day of the first month I cannot at all approve of

the opinion of those commentators who think that the tabernacle was only now set

up. That it was already complete in all its parts before Moses went the second time

into the Mount, we infer from the fact that the ark was then prepared in which the

tables were deposited, as we shall see from the context. Besides, it has elsewhere

(394) been shewn by sound arguments, as I think, that it was pitched without the

camp in token of divorce, from the time that the people had made the calf. What,

then, is the meaning of the setting-up which is now spoken of? I reply, that it is said

to have been set up, when (395) it was brought back from its strange to its proper

place. For then it was both anointed and honored by sacred oblations, whilst Aaron

and his sons were consecrated to the performance of the priestly office. Since,

therefore, it had not yet been duly placed in the middle of the camp, nay, rather had

been removed from the people lest they should enjoy that pledge of God’s presence,

its solemn dcdication is justly celebrated after the renewal of the covenant. This

passage also confirms what I have said elsewhere, (396) that this was the tabernacle

which Moses pitched at a distance from the camp; for, by the addition of its title, he

speaks as of something well known, “Thou shalt set up (He says) the tabernacle, viz.,

the tabernacle of convention.” �ow Moses himself had already stated that this name

had been given it by the mouth of God. He repeats, however, the same injunctions,

not that He distrusted the memory of His servant, but that it might be more fully

apparent that He was Himself the sole Author of the whole work, and also that it

nlight obtain more reverence, since He had so often deigned to give initructions as

concerning things of very great importance.

BE�SO�, "Exodus 40:2. Thou shalt set up the tabernacle — The time for doing this

was, On the first day of the first month — This wanted but fourteen days of a year

since they came out of Egypt. Probably the work was made ready just at the end of

the year, so that the appointing this day gave no delay. In Hezekiah’s time they

began to sanctify the temple on the first day of the first month, 2 Chronicles 29:17.

The new moon (which, by their computation, was the first day of every month) was

observed by them with some solemnity; and therefore this first new moon of the

year was thus made remarkable.

ELLICOTT, "(2) On the first day of the first month.—The Israelites had quitted

Egypt on the fourteenth day of the first month, Abib (Exodus 12:6). They had

reached the wilderness of Sinai in the course of the third month, Sivan, and

encamped in front of Sinai shortly after (Exodus 19:1-2). The two long absences of

Moses in the Mount had occupied nearly three months, and were separated by an

interval probably of several days. It must have been the sixth or seventh month

before the work was commenced, and very late in the year—the eleventh or twelfth

month—before it was accomplished. Hence, the new year was now approaching,

and, as it was approaching, its first day was naturally chosen as most fit for the

inauguration of the new structure.

The tabernacle of the tent of the congregation.—Rather, the tabernacle, the tent of

meeting. The words mishhan and ‘ohel are in apposition, not in regimen. (So also in

Exodus 40:6.)

EXPOSITOR'S DICTIO�ARY, "Exodus 40:2

What makes worship impressive is just its publicity, its external manifestation, its

sound, its splendour, its observance universally and visibly, holding its sway

through all the details both of our outward and of our inward life.

—Joubert.

All the charm of ritual and ceremonial in worship has for Pater an indefinable and

constant attraction. He is for ever recurring to it, because it seems to him to

interpret and express an emotion, a need of the human spirit, whose concern is to

comprehend if it can what is the shadowy figure, the mysterious will, that moves

behind the world of sight and sense.

—A. C. Benson, Pater, p216.

PULPIT, "On the first day of the first month. The first of Abib, or �isan, the "�ew

Year's Day" of Israel, coinciding nearly with the opening of the vernal equinox, a

very suitable day for the inauguration of a place of worship. The tabernacle was to

be set up first of all; then the tent was to be placed over it. See Exodus 40:18,

Exodus 40:19.

3 Place the ark of the covenant law in it and shield

the ark with the curtain.

GILL, "And thou shall put therein the ark of the testimony,.... The ark or chest where the law was, a testimony of the divine will, and which was to be put into the most holy place of the tabernacle:

and cover the ark with the vail; not with the propitiatory or mercy seat, as the Targum of Jonathan; for though that was a covering or lid to the ark, yet not a vail; this was the vail that divided between the holy place and the most holy, and so covered or hid the ark from the sight even of the priests that went into the holy place.

ELLICOTT, "(3) Thou shalt put therein the ark of the testimony.—The most

precious of the objects which the tabernacle was to contain was to be placed in it;

first. Then immediately it was to be covered up with the vail.

PULPIT, "The first thing to be placed within the tabernacle was the ark of the

testimony, as containing the foundation of the covenant between God and Israel,

and being the special token of God's presence with his people. See the comment on

Exodus 25:10. The "two tables" were placed within the ark before it was brought

into the tabernacle (Exodus 25:20, Exodus 25:21). Cover the ark with the veil—i.e;

"hang up the veil in front of the ark, so as to cover or conceal it."

4 Bring in the table and set out what belongs on it. Then bring in the lampstand and set up its lamps.

BAR�ES, "The directions given in Lev_24:5-9 are here presupposed, and must have been issued before this chapter was written.

CLARKE, "Thou shalt bring in the table, and set in order the things, etc. -That is, Thou shalt place the twelve loaves upon the table in the order before mentioned. See Clarke’s note on Exo_25:30.

GILL, "And thou shall bring in the table,.... The table of shewbread, which was to be set in the holy place:

and set in order the things that are to be set in order upon it; besides the dishes, spoons, covers, and bowls, there were the twelve loaves of shewbread to be set in two rows:

and thou shall bring in the candlestick, and light the lamps thereof; which was to be brought and set in the same holy place with the shewbread table; and though the lamps were to be lighted by Aaron, the priest of the Lord, he being not yet consecrated, the office was performed by Moses.

ELLICOTT, "(4) The table.—The “table of shewbread” is thus commonly

designated. (See Exodus 35:13; Exodus 37:10; Exodus 39:36; Exodus 40:22.)

And set in order the things . . . —The twelve loaves are the “things” specially

intended (see Exodus 40:23). Whether the frankincense also is glanced at (Leviticus

24:7) may be doubted. It was perhaps an addition to the earliest ritual.

The candlestick.—See Exodus 25:31-37.

And light the lamps.—�ot necessarily at once, but at the close of the day. (See

Exodus 30:8.)

PULPIT, "Thou shalt bring in the table—i.e; "the table of shew-bread" (Exodus

25:23-30; Exodus 37:10-16). And set in order the things, etc. It has been observed

with reason that the directions of Le Exodus 24:5-7 must have been already given,

though not recorded till so much later. Bread and frankincense were to be "set in

order" on the table in a particular way. The candlestick. The seven. branched

candelabrum (Exodus 25:31-39; Exodus 37:17-24). And thou shalt light the lamps.

The lamps would have to be lighted on the first day at even (Exodus 27:21; Exodus

30:8).

5 Place the gold altar of incense in front of the ark of the covenant law and put the curtain at the entrance to the tabernacle.

GILL, "And thou shalt set the altar of gold for the incense before the ark of the testimony,.... Not in the most holy place where the ark was, but over against it in the holy place:

and put the hanging of the door of the tabernacle; the door of entrance into the holy place, where there were to be no other things set but those now mentioned, the shewbread table, the candlestick, and the altar of incense; and these being brought in, the hanging was to be put up, which hid the sight of the above things, and forbid the entrance of the people there.

ELLICOTT, "(5) Thou shalt set the altar of gold . . . before the ark.—�ot inside the

vail, but outside, in the Holy Place; nearer, however, to the vail than either the table

or the candlestick. (See �ote 1 on Exodus 30:6.)

The hanging of the door—i.e., the curtain at the entrance to the Tabernacle (Exodus

26:36; Exodus 36:37, &c.).

PULPIT, "The altar of gold. See Exodus 30:1-10; Exodus 37:25-28. Before the ark

of the testimony—i.e; "before the veil, opposite the ark of the testimony," not within

the veil. See the comment on Exodus 30:6. The hanging of the door—i.e; "the

curtain which closed the front or eastern end of the tabernacle." (See Exodus 26:36;

Exodus 36:37.)

6 “Place the altar of burnt offering in front of the entrance to the tabernacle, the tent of meeting;

GILL, "And thou shall set the altar of the burnt offering,.... Where the sacrifices of the people were to be brought, and offered up by the priests; and this was to be set up in the open court, as it was proper it should, both because of the smell and smoke of the sacrifices:

before the door of the tabernacle of the tent of the congregation; just a little before the entrance into the holy place.

ELLICOTT, "(6) The altar of the burnt-offering.—See Exodus 27:1-8.

PULPIT, "The altar of burnt-offering. See Exodus 27:1-8; Exodus 38:1-7. Before

the door of the tabernacle. In the court, directly in front of the entrance, but not

close to it, since the place of the laver was between the entrance and the altar. See

the next verse.

7 place the basin between the tent of meeting and the altar and put water in it.

GILL, "And thou shall set the laver,.... As is directed in Exo_30:18.

ELLICOTT, "(7) The laver. Comp. Exodus 30:18. Its proper place was close to the

door of the Tabernacle, since the priests had to wash their hands and feet at it every

time that they set foot within the Tabernacle (Exodus 30:19-20).

PULPIT, "The laver. See Exodus 30:18; Exodus 38:8. Put water therein. The water

was required:—

1. For the ablution of the priests (Exodus 30:19-21; Exodus 40:12, Exodus 40:31; Le

Exodus 8:6), and

2. For washing the victims (Le Exodus 8:21).

8 Set up the courtyard around it and put the curtain at the entrance to the courtyard.

GILL, "And thou shall set up the court round about,.... Which consisted of various hangings, east, west, north, and south; see Exo_27:9.

ELLICOTT, "(8) The court . . . the hanging.—See Exodus 27:9-18.

PULPIT, "The court. See Exodus 27:9-18; Exodus 38:9-20. The hanging at the court

gate—i.e; the curtain at the entrance of the court (Exodus 27:16; Exodus 38:18).

9 “Take the anointing oil and anoint the tabernacle and everything in it; consecrate it and all its furnishings, and it will be holy.

BAR�ES 9-10, "And thou shall take the anointing oil, and anoint the tabernacle,.... In this, and the two following verses Exo_40:10, orders are given for the anointing of the tabernacle and its vessels, the altar of burnt offering and its vessels, the laver and its foot, whereby they were consecrated for divine use and service, according to Exo_30:26

GILL 9-11, "And thou shall take the anointing oil, and anoint the tabernacle,.... In this, and the two following verses Exo_40:10, orders are given for the anointing of the tabernacle and its vessels, the altar of burnt offering and its vessels, the laver and its foot, whereby they were consecrated for divine use and service, according to Exo_30:26

CALVI�, "9.And thou shalt take the anointing oil There was by no means any

virtue or efficacy for sanctification in the oil, except in so far as it was a type of the

Spirit, from whom as its only source all holiness emanates. Assuredly the oil, as

being a corruptible fluid, neither penetrates into the soul, nor would by itself at all

avail unto spiritual service. It appears, however, from many pnssages of Scripture,

that it was a symbol of all the gifts of the Holy Spirit. This figure, therefore, clearly

shews that nothing pleases God, that nothing is pure or holy in His sight, except

what has been purged, and duly consecrated by the influence and grace of the Holy

Spirit. Moreover, God would have all the vessels of the sanctuary set apart by this

sacred anointing from common use, in order that the Israelites might distinguish

between things sacred and profane, and thus that God’s service might receive its

due reverence, so that none should intrude the pollutions of the flesh into that place,

the purity of which had been signalized by that sacred symbol. A question, however,

here arises why he dignifies the altar of burnt-offering with a more exalted title; for,

after having called the tabernacle itself with its vessels simply holy, He calls the altar

“holy of holies,” which I have rendered sacrosanctum. I doubt not but that it

acquired this name from the sacrifices, which are also so called on account of the

expiation made by them, (397) as we have seen elsewhere. The children of Israel,

therefore, were instructed that God is truly reconciled by holocausts and burnt-

offerings, since “the holiness of holinesses” resided on the altar itself.

ELLICOTT, "Verse 9

(9) The anointing oil.—Directions for the composition of the oil had been already

given (Exodus 30:23-25); and at the same time it had been ordered that the

Tabernacle, the ark, the table, the candlestick, the two altars, the laver, and the

various vessels of the sanctuary, should be consecrated by anointing them (Exodus

30:26-29).

Verses 9-15

THE I�STRUCTIO�S FOR THE CO�SECRATIO� OF THE TABER�ACLE

A�D THE PRIESTS.

(9-15) Instructions for the consecration of the Tabernacle, its furniture and its

vessels, by anointing, and for the consecration of Aaron and his sons by ablution,

anointing, and investiture, were attached to those given concerning the setting up of

the Tabernacle, and are here recorded, although their execution appears to have

been delayed to a later date. (See Leviticus 8:1-13.) Moses perhaps found that there

was not time for the completion of the ceremony on the day of the erection of the

Tabernacle, and therefore deferred a part of it.

PETT, "Verses 9-11

The Anointing With Holy Anointing Oil Of The Dwellingplace and All Its Furniture

(Exodus 40:9-11).

Once again the anointing begins in the inner Sanctuary, then to the brazen altar and

its vessels, then to the laver and its accompaniment and then to the priests

themselves (the only holy things that leave the Dwellingplace regularly).

Exodus 40:9-11

‘And you shall take the anointing oil, and anoint the Dwellingplace, and all that is in

it, and shall sanctify it and all its furniture: and it shall be holy. And you shall

anoint the altar of burnt-offering, and all its vessels, and sanctify the altar: and the

altar shall be most holy. And you shall anoint the laver and its base, and sanctify it.’

All is then to be anointed with the holy anointing oil to ‘sanctify’ it, that is to set it

apart to its holy purpose. It is now Yahweh’s. All in the Sanctuary is holy, that is set

apart to and belonging to Yahweh. The bronze altar is ‘most holy’ in contrast to all

else in the court, a warning to all but the priests not to approach it too closely except

when necessary. It is not more holy than the Sanctuary and its contents (compare

Exodus 30:29).

PULPIT, "Exodus 40:9-16

The directions to anoint, etc.

It does not appear that these directions were carried out at this time. Probably,

there would not have been time to go through all the ceremonies enjoined (Exodus

29:1-34) on the same day with the erection of the sanctuary. They were consequently

deferred, either till the next day, or possibly to a later date. (See Leviticus 8:1-36.)

The anointing of the tabernacle is recorded in Exodus 40:10; of the vessels in

Exodus 40:11; of the altar and laver in the same. The washing of Aaron and his sons

in Exodus 40:6; their investiture in Exodus 40:7-9; the anointing of Aaron in

Exodus 40:12; and a further anointing of Aaron together with his sons in Exodus

40:30.

10 Then anoint the altar of burnt offering and all its utensils; consecrate the altar, and it will be most holy.

PULPIT, "An altar most holy. �ot really more holy than the rest of the tabernacle

and its contents, which are all pronounced" most holy" in Exodus 30:29; but

requiring more to have its holiness continually borne in mind, since "it was more

exposed to contact with the people" than the tabernacle and its vessels (Keil).

11 Anoint the basin and its stand and consecrate them.

12 “Bring Aaron and his sons to the entrance to the tent of meeting and wash them with water.

GILL, "And thou shalt bring Aaron and his sons to the door of the tabernacle of the congregation,.... To wash, anoint, and clothe them, as in the two following verses Exo_40:13, that they might minister in the priest's office, according to Exo_28:41

CALVI�, "12.And thou shalt bring Aaron and his sons I have already expounded

all that might seem to be profitable with respect to the garments and the mode of

anointing; only let; my readers remember that the priest, (398) who had been before

appointed, is now at length inaugurated, in order that he may begin the discharge of

his office. At the same time, let them also bear in mind that this oil was consecrated

by God. Hence it appears how foolishly the Popish bishops, as it were, ape Moses,

when, in imitation of him, they sprinkle their priests and altars and other rubbish

with stinking oil, since it is abundantly clear that this ceremony of anointing,

belonging as it did to the ancient shadows of the Law, ceased at the coming of

Christ. What Augustine (399) reminds us of is also worthy of observation, that

Moses, who is commissioned to anoint the others, was never consecrated himself by

any visible symbol, in order that we may understand that outward signs are not to

be estimated by the dignity of the minister, but only by the ordinance of God; and

again, that invisible grace has profited some without visible sacraments, whilst

visible sanctification may be imparted, but cannot profit, without invisible.

ELLICOTT, "(12) Thou shalt bring Aaron and his sons . . . and wash them.—See

�ote on Exodus 29:4. Ablution, investiture, and anointing had all of them been

previously appointed to be parts of the consecration service (Exodus 29:4-5; Exodus

29:7, &c.).

PETT, "Verses 12-15

The Installing of ‘the Priest’ and His Assistants (Exodus 40:12-15).

Exodus 40:12-15

‘And you shall bring Aaron and his sons to the door of the Tent of Meeting, and

shall wash them with water. And you shall put on Aaron the holy garments; and you

shall anoint him, and sanctify him, that he may minister to me in the priest's office.

And you shall bring his sons, and put coats upon them; and you shall anoint them,

as you anointed their father, that they may minister to me in the priest's office: and

their anointing shall be to them for an everlasting priesthood throughout their

generations.’

The installing of the priests follows. Firstly ‘The Priest’, and then his assistants in

the priestly office. It commences with the washing of water to remove earthiness and

physical defilement. Then Aaron is clothed by Moses in the holy garments set apart

for ‘The Priest’, and Moses anoints him with the holy anointing oil and ‘sanctifies’

him, that is, sets him apart to a holy purpose and as belonging to Yahweh.

After this the sons are brought forward and Moses is to dress them in their priestly

robes, and anoint them so that they too may minister in the priestly office as

assistants to ‘the Priest’. And this anointing is to be seen as setting them and their

descendants apart for ever in an everlasting priesthood, as long as the anointing

continues. The provision is always that if they prove unworthy the anointing will

cease. There are no genuine anointed Aaronic priests today.

In Leviticus 8 only Aaron is specifically anointed on the head (Exodus 40:12),

although his sons share in that anointing by the sprinkling on them of the oil

(Exodus 40:30). This may be what is in mind here.

The point is not that their anointing will follow the same pattern as their father’s,

but that they too will be anointed with the holy anointing oil. He was exclusively ‘the

anointed Priest’ (Leviticus 4:5; Leviticus 4:16; Leviticus 6:22; Leviticus 16:32 etc.).

The oil was poured on him (Exodus 29:7; Leviticus 8:12) but only sprinkled on his

sons (Exodus 29:21; Leviticus 8:30). Eleazar would have oil poured on him when he

later became ‘The Priest’.

However it may be that ‘and you shall anoint them (when you anoint them as

Priest), as you anointed their father, that they may minister to me in the priest's

office: and their anointing shall be to them for an everlasting priesthood throughout

their generations’, refers to the future when each Priest will be anointed from

among the sons of Aaron on his inauguration as High Priest.

Today it is all who are truly His who are set apart as priests in accordance with His

promise to make His people a kingdom of priests (Exodus 19:5-6; 1 Peter 2:5; 1

Peter 2:9), and all, both male and female, are anointed with the Holy Spirit (1 John

2:20; 1 John 2:27; 2 Corinthians 1:21), and sanctified as set apart to a holy purpose

and as belonging to Him (1 Corinthians 1:2; 1 Corinthians 6:11; Hebrews 10:14).

And all are assistants to the One Who uniquely and for ever is ‘The Priest’, our

great High Priest (Hebrews 9:11; Hebrews 10:21). And that priesthood does not

involve a continuation of physical sacrifices, for the final sacrifice was offered once

for all in Christ (Hebrew 10:12), but a sacrifice of praise and thanksgiving and

dutiful service (Romans 12:1-2; Hebrews 13:15; 1 Peter 2:5), and involves showing

forth the excellencies of Him Who has called us out of darkness into His marvellous

light (1 Peter 2:9).

PULPIT, "Unto the door of the tabernacle—i.e; to the place where the laver was

situated (Exodus 40:7).

13 Then dress Aaron in the sacred garments, anoint him and consecrate him so he may serve me as priest.

EXPOSITOR'S DICTIO�ARY, "Exodus 40:13

This very Aaron, whose infirmity had yielded to so foul an idolatry, is chosen by

God to be a priest to himself. As the light is best seen in darkness, the mercy of God

is most magnified in our unworthiness.

—Bishop Hall.

Abraham Lincoln once used this passage to defend his appointment to a high

position of some official who had wronged and opposed him. He argued from God"s

magnanimity. "I have scriptural authority for appointing him. You remember that

when the Lord was on Mount Sinai getting out a commission for Aaron, that same

Aaron was at the foot of the mountain making a false god for the people to worship.

Yet Aaron got his commission, you know."

14 Bring his sons and dress them in tunics.

ELLICOTT, "(14) Thou shalt bring his sons, and clothe them with coats.—Rather,

with tunics. (Comp. Exodus 29:8.)

15 Anoint them just as you anointed their father, so they may serve me as priests. Their anointing will be to a priesthood that will continue throughout their generations.”

CLARKE, "For their anointing shall surely be an everlasting priesthood -By this anointing a right was given to Aaron and his family to be high priests among the Jews for ever; so that all who should be born of this family should have a right to the priesthood without the repetition of this unction, as they should enjoy this honor in their father’s right, who had it by a particular grant from God. But it appears that the high priest, on his consecration, did receive the holy unction; see Lev_4:3; Lev_6:22; Lev_21:10. And this continued till the destruction of the first temple, and the Babylonish captivity; and according to Eusebius, Cyril of Jerusalem, and others, this custom continued among the Jews to the advent of our Lord, after which there is no evidence it was ever practiced. See Calmet’s note Exo_29:7 (note). The Jewish high priest was a type of Him who is called the high priest over the house of God, Heb_10:21; and when he came, the functions of the other necessarily ceased. This case is worthy of observation. The Jewish sacrifices were never resumed after the destruction of their city and temple, for they hold it unlawful to sacrifice anywhere out of Jerusalem; and the unction of their high priest ceased from that period also: and why? Because the true priest and the true sacrifice were come, and the types of course were no longer necessary after the manifestation of the antitype.

GILL, "And thou shall anoint them as thou didst anoint their father,.... For Aaron was first anointed, and then his sons:

that they may minister unto me in the priest's office; which they might not do before their anointing, though separated for it, and called unto it:

for their anointing shall surely be an everlasting priesthood throughout their generations; that is, this ceremony of anointing was to be used in all ages at the investiture of the high priest with his office, until the Messiah should come, who would put an end to the Aaronic priesthood; for not common priests, only the successors of the high priest, were anointed in later times; this present unction serving for all the priests that should follow in successive generations, so long as the priesthood continued.

JAMISO�, "anoint them, as thou didst anoint their fathers— The sacred oil was used, but it does not appear that the ceremony was performed exactly in the same manner; for although the anointing oil was sprinkled over the garments both of Aaron and his sons (Exo_29:21; Lev_8:30), it was not poured over the heads of the latter. This distinction was reserved for the high priest (Exo_29:7; Lev_8:12; Psa_133:2).

BE�SO�, "Exodus 40:15. Their anointing shall be an everlasting priesthood — A

seal that their priesthood shall continue as long as the Jewish polity lasts. He

signifies that this unction should be sufficient for all succeeding priests. �one were

afterward anointed but the high-priests.

COKE, "Exodus 40:15. For their anointing shall surely be an everlasting

priesthood— Houbigant renders this, And this anointing of theirs shall be for them,

as well as for their posterity, for an everlasting right to the priesthood. The

successors of the high-priest were personally anointed; see Leviticus 6:22; Leviticus

21.

10. Some have thought, that this anointing of Aaron and his sons was signified by

these words, to be sufficient to consecrate not only them, but their posterity, to the

priesthood. "As the priesthood," says Calmet, "was hereditary in the family of

Aaron, there was no necessity to repeat the anointing here spoken of upon every one

of that family: it was sufficient that the first priests had once received that anointing

for all their successors: they anointed, however, the high-priest, even to the coming

of Jesus Christ."

REFLECTIO�S.—The whole, being complete, is ordered to be set up.

Here is, 1. The time: on the first day of the new year; and a happy new year's day it

was to them. About a year had elapsed since their departure from Egypt; a year, full

of God's mercies and their unfaithfulness. �ow that God is come to dwell in the

midst of them, it is to be hoped a new life will begin with a new year. �ote; �ew

years should begin with humbling reviews of the past, and humble purposes of

amendment for the future.

2. The consecration. The whole was solemnly set apart for God's use and service.

When we are raised from beds of sickness, and when we arise from beds of sleep, we

should anew consecrate and devote to his service the tabernacle of our bodies.

ELLICOTT, "(15) Thou shalt anoint them, as thou didst anoint their father.—By

the narrative of Leviticus 8, it would seem that Aaron’s sons were not anointed in

the same way as himself. He had the oil poured over his head (Leviticus 8:12;

Psalms 133:2). They were merely sprinkled with a mixture of oil and blood

(Leviticus 8:30). The difference implied a lower degree of official holiness.

Their anointing shall surely be an everlasting priesthood.—The Jewish

commentators maintain that the one anointing of the sons of Aaron sufficed for all

time, and was not repeated in the case of any subsequent priests, who became fully

possessed of the sacerdotal office without it. Each high priest was, on the contrary,

inducted into his office by anointing, whence the high priest came to be spoken of as

“the anointed priest (Leviticus 4:3; Leviticus 4:5; Leviticus 4:16; Leviticus 21:12,

&c.).

PULPIT, "Thou shalt anoint them as thou didst anoint their father. The mode of

anointing does not seem to have been identical in the two cases. The oil was first

poured upon Aaron's head (Le Exodus 8:12; Psalms 133:2), and afterwards

sprinkled upon him (Le Exodus 8:30). It was, apparently, only sprinkled upon the

priests (ib,). This was a lower form of anointing; and hence the high priest was

sometimes called "the anointed priest" (Le Exodus 4:5, Exodus 4:16; Exodus 6:22;

Exodus 16:32, etc.). Their anointing shall surely be an everlasting priesthood. The

Rabbinical commentators maintain that these words apply to the ordinary priests

only, and on the strength of them establish a difference between the ordinary priests

and the high priests. The latter were in every ease to be anointed to their office. A

single anointing sainted for the former. It is scarcely necessary to say that there is no

Scriptural ground for this distinction. The natural sense of the words is, rather, that

as long as the anointing continued, the priesthood should continue.

16 Moses did everything just as the Lord commanded him.

GILL, "Thus did Moses,.... He set up the tabernacle, and every thing in its place, and anointed them, and Aaron and his sons:

according to all that the Lord commanded him, so did he; by which he approved himself to be a faithful servant in the house of God.

HE�RY 16-33, "When the tabernacle and the furniture of it were prepared, they did not put off the rearing of it till they came to Canaan, though they now hoped to be there very shortly; but, in obedience to the will of God, they set it up in the midst of their camp, while they were in the wilderness. Those that are unsettled in the world must not think that this will excuse them in their continued irreligion; as if it were enough to begin to serve God when they begin to be settled in the world. No; a tabernacle for God is a very needful and profitable companion even in a wilderness, especially considering that our carcases may fall in that wilderness, and we may be fixed in another world before we come to fix in this.

The rearing of the tabernacle was a good day's work; the consecrating of it, and of the priests, was attended to some days after. Here we have an account only of that new-year's-day's work. 1. Moses not only did all that God directed him to do, but in the order that God appointed; for God will be sought in the due order. 2. To each particular there is added an express reference to the divine appointment, which Moses governed himself by as carefully and conscientiously as the workmen did; and therefore, as before, so here it is repeated, as the Lord commanded Moses, seven times in less than fourteen verses. Moses himself, as great a man as he was, would not pretend to vary from the institution, neither to add to it nor diminish from it, in the least punctilio. Those that command others must remember that their Master also is in heaven, and they must do as they are commanded. 3. That which was to be veiled be veiled (Exo_40:21), and that which was to be used he used immediately, for the instruction of the priests, that by seeing him do the several offices they might learn to do them the more dexterously. Though Moses was not properly a priest, yet he is numbered among the priests (Psa_99:6), and the Jewish writers call him the priest of the priests; what he did he did by special warrant and direction from God, rather as a prophet, or law-giver, than as a priest. He set the wheels a going, and then left the work in the hands of the appointed ministry. (1.) When he had

placed the table, he set the show-bread in order upon it (Exo_40:23); for God will never have his table unfurnished. (2.) As soon as he had fixed the candlestick, he lighted the lamps before the Lord, Exo_40:25. Even that dark dispensation would not admit of unlighted candles. (3.) The golden altar being put in its place, immediately he burnt sweet incense thereon (Exo_40:27); for God's altar must be a smoking altar. (4.) The altar of the burnt-offering was no sooner set up in the court of the tabernacle than he had a burnt-offering, and a meat-offering, ready to offer upon it, Exo_40:29. Some think, though this is mentioned here, it was not done till some time after; but it seems to me that he immediately began the ceremony of its consecration, though it was not completed for seven days. (5.) At the laver likewise, when he had fixed that, Moses himself washed his hands and feet. Thus, in all these instances, he not only showed the priests how to do their duty, but has taught us that God's gifts are intended for use, and not barely for show. Though the altars, and table, and candlestick, were fresh and new, he did not say it was a pity to sully them; no, he handselled them immediately. Talents were given to be occupied, not to be buried.

JAMISO�, "Thus did Moses: according to all that the Lord commanded him— On his part, the same scrupulous fidelity was shown in conforming to the “pattern” in the disposition of the furniture, as had been displayed by the workmen in the erection of the edifice.

ELLICOTT, "(16) Thus did Moses.—This verse states generally the fact that Moses

carried out the entire series of instructions given him in Exodus 40:2-15, but tells us

nothing as to the time at which he carried them out. The passage which follows

(Exodus 40:17-33) fixes the performance of the first set of instructions (Exodus 40:2-

8) to “the first day of the second year.” The narrative of Leviticus 8 shows that the

remainder (Exodus 40:9-15) were not put into execution till later.

EXPOSITOR'S DICTIO�ARY, "

I lighted in the Journal on a very appreciative notice of Faraday, whose death I was

grieved to observe. It is by one who signs himself A. de la Rive, and I am sure you

will be gratified by the close of it. After describing his scientific career, and speaking

of the failing health of latter years, he says, "... Sa fin a été aussi douce que sa vie; on

peut dire de lui qu"il s"est endormi au Seigneur. J"ai rarement vu un chrétien plus

convaincu et plus conséquent." That word conséquent I like—one who follows it up

into all its consequences.

—Dr. John Ker, Letters, pp40-41.

PETT, "Verse 16-17

‘Thus did Moses. In accordance with all that Yahweh commanded him, so did he.

And it came about in the first month in the second year, on the first day of the

month, that the Dwellingplace was raised up.’

So Moses did exactly as he was commanded, and on the �ew Years Day the

Dwellingplace was raised up and fully furnished and sanctified. The Israelites

erected the Dwellingplace on the first day of the first month, almost exactly one year

after the they left Egypt (Exodus 40:2; Exodus 40:17). This was about nine months

after Israel had arrived at Mount Sinai (compare Exodus 19:1). The making of the

Dwellingplace had taken less than six months, a sign of their genuine dedication and

enthusiasm. What a great day it was that it was now ready.

17 So the tabernacle was set up on the first day of the first month in the second year.

BAR�ES, "On the first day of the month - That is, on the first of the month Nisan Exo_12:2; Exo_13:4, one year, wanting fourteen days, after the departure of the Israelites from Egypt. They had been nearly three months in reaching the foot of Mount Sinai Exo_19:1; Moses had spent eighty days on the mountain Exo_24:18; Exo_34:28, and some time must be allowed for what is related in Exo. 24, as well as for the interval between the two periods which Moses spent on the mountain Exo. 33:1-23. The construction of the tabernacle and its furniture would thus appear to have occupied something less than half a year.

GILL, "And it came to pass in the first month, in the second year,.... Of the departure of the children of Israel out of Egypt:

on the first day of the month, that the tabernacle was reared up; so that this was in the spring of the year, about the vernal equinox, on a new year's day, that this was done, which was beginning the year well: it was within a fortnight of a year after their coming out of Egypt, and when they had been about five months and a half in building the tabernacle; for such a time it seems they were in doing that, and which, considering the many things to be done, and in the winter season, it shows great dispatch. Where was the place, in which the tabernacle was reared up, is not said: it is (d) observed, that near the southwest corner of that part of Mount Sinai, which is called Mount Episteme, there is a little hill called Araone by the Arabs, and by the Greeks the tabernacle of the testimony, where they say Aaron was consecrated, and first performed the offices of the priesthood: probably, says a learned man (e), on this hill was placed the tabernacle of the congregation, which Moses was ordered to place without the camp afar off; but he seems to mistake the tent of Moses, or however the little tabernacle erected before the grand one was made, for this tabernacle in Exo_33:7 which he seems to refer to; it is more probable that it was now reared up in the midst of the camp of Israel, see Num_2:2.

K&D 17-19, "On the day mentioned in Exo_40:2 the dwelling and court were erected. As not quite nine months had elapsed between the arrival of the Israelites at Sinai, in the third month after the Exodus (Exo_19:1), and the first day of the second

year, when the work was finished and handed over to Moses, the building, and all the work connected with it, had not occupied quite half a year; as we have to deduct from the nine months (or somewhat less) not only the eighty days which Moses spent upon Sinai (Exo_24:18; Exo_34:28), but the days of preparation for the giving of the law and conclusion of the covenant (Ex 19:1-24:11), and the interval between the first and second stay that Moses made upon the mountain (ch. 32 and 33). The erection of the dwelling commenced with the fixing of the sockets, into which the boards were placed and fastened with their bolts, and the setting up of the pillars for the curtains (Exo_40:18). “He (Moses) then spread the tent over the dwelling, and laid the covering of the tent upon the top.” By the “covering of the tent” we are to understand the two coverings, made of red rams' skins and the skins of the sea-cow (Exo_26:14). In analogy with this,

את־האלל denotes not only the roofing with the goats' hair, but the spreading out of �רשthe inner cloth of mixed colours upon the wooden frame-work.

CALVI�, "17.And it came to pass in the first month In all the arrangements, which

are here described, it must be especially noted, that Moses obeyed God in such a

manner as not to vary in the most trifling point from the form prescribed to him. He

therefore so frequently enforces the fact, that he did as God had commanded him;

and not without reason, for there is nothing to which men are more prone than to

mix up their inventions with God’s commands, as if they would be wiser than He is.

In order then that the people might know that there was nothing of human

invention in all the legal service, Moses so carefully insists on this point, and so often

testifes to his obedience. But if so great the Prophet dared to attempt nothing of

himself in trifling matters, how great is the audacity and arrogance of those men

who arbitrarily invent innumerable figments, whereby God may be worshipped! Let

us, however, learn from this passage to embrace with reverence whatever has

proceeded from God, whilst we reject whatever men advance of themselves.

ELLICOTT, "Verse 17

THE UPREARI�G OF THE TABER�ACLE.

(17) On the first day of the month . . . the tabernacle was reared up.—The

Tabernacle was so constructed as to be capable of being rapidly both put together

and taken to pieces. The erection of the framework, and the stretching upon it of the

fine linen and goats’-hair coverings, must have been the main difficulty. But the

family of Abraham had been familiar with tent life from the time of its quitting Ur

of the Chaldees to the descent into Egypt, and its location in Egypt on the borders of

the desert, in close neighbourhood to various nomadic races, had kept up its

familiarity with tents, their structure, and the most approved methods of pitching

and striking them. Thus it is not surprisiug that the first erection was completed in

less than a day.

�ISBET, "THE TE�T OF MEETI�G

‘The Tabernacle was reared up.’

Exodus 40:17

I. There was no such thing as approaching the ‘the tent of meeting’ in the wilderness

except by passing by an altar baptised in blood.—So for humanity to-day there is no

successful approach to God possible save by that way of access opened for sinners

by the precious sacrifice of Christ. The old-time Jew passing by the altar came to the

laver, which indicated symbolically that a man when forgiven must proceed to be

freed from sin, and that justification logically implies and demands sanctification.

II. Then, inside the Holy Place, stood the altar of incense, whose aromatic fumes

ascended by the veil of testimony and even entered the Holy of Holies, thus fittingly

symbolising prayer, which is the Christian’s vital breath and his always acceptable

offering to God. Yet the incense required to be kindled with a coal from the altar of

burnt-offering, which aptly teaches that prayer is acceptable only when it is based

upon the sacrifice of Christ and offered in His name.

III. Opposite the incense altar stood the lampstand of beaten gold with its seven

branches, typifying the perfect illumination afforded by the Holy Spirit, the light of

the church, which in turn is the great light of the world. Only pure olive oil was used

for the lamp-stand, only the pure oil of Christian grace and zeal enlightens

humanity.

IV. Then there was the table of ‘presence-bread,’ so called because the shew bread

was placed directly before the veil. This bread, together with the bowls of wine

which it seems were placed in position near it, symbolised communion, man’s

dependence upon God for daily food, and the giving of the ‘living bread’ from

Heaven which is a necessity for the nourishment of the spiritual life.

V. The sanctuary veil sharply distinguished between the place where men might

come and the inner shrine where God would dwell alone.—Beyond the veil, in a

little room on which the Jew looked with unutterable awe, was situated the ark of

testimony, a chest of acacia wood, containing the stone records of the Sinaitic law.

The solid gold slab covering the ark was surmounted with cherubic figures with

over-arching wings. Within the chest were the treasured tokens of the Law, above it

hovered the ineffable glory associated with the ‘mercy seat’ of golden promise. So

far, in this description, we have followed the order which the Jew would take in

thought, passing from without inward, but the logical order is that of the text, which

begins with God, and works outward from the ark of the testimony to the altar of

burnt-offering, thus teaching that salvation proceeds from God as its originating

source.

Even the tabernacle required to be anointed with consecrating oil, since everything

must be hallowed that bears the name of God, and for a like reason Aaron and his

sons were washed with water at the door of the tabernacle. Priests must be pure.

Sanctity becomes God’s sanctuary. The Lord must be worshipped in ‘the beauty of

holiness.’

Illustration

(1) ‘There is a beautiful story told of the plan by which Strasburg Cathedral was

built. The architect, Erwin von Steinbach, who was given the commission to build it,

was greatly troubled lest he should not get his plan sufficiently noble. He had a

daughter named Sabine, who was skilful in drawing, and one night, after they had

wept together over the plans, she said to her father, “Don’t despair; God will help

us.” After she fell asleep she dreamt that an angel came, and, when she had told her

story, said, “You shall make the plan for the minster.” The angel and Sabine then

set to work, and soon the plan was done. When she awoke there was a paper before

her covered with drawing. Her father exclaimed, “Child, it was no dream. The angel

really visited you, bringing the inspiration from heaven to help us.” He built the

cathedral after the plan, and it was so beautiful that the people believed the story.’

(2) ‘God’s Tabernacle is set up as He commands. There is a tent, pitched among the

tribes, which is His special dwelling. A prophecy the tent was of the Incarnation,

when in Jesus Christ God lived among men: I remember how He spake of the

Temple of His body. Yes, but a prophecy too of what I should be. In me, in my

unworthy heart and life, the most high God may have His home. And oh, that it may

be so!

Then, when the holy tent has been set up, it is sanctified; it is consecrated; with the

anointing oil all its contents and furnishings are sprinkled. And should there not be

something similar in my spiritual history? I ought to write Holiness to the Lord over

all that I am and have.’

18 When Moses set up the tabernacle, he put the bases in place, erected the frames, inserted the crossbars and set up the posts.

GILL, "And Moses reared up the tabernacle,.... Not of himself, but with the help of others:

and fastened the sockets, and set up the boards thereof; fixed the silver sockets all around, which were the foundation of the building, and placed and established the shittim boards in them:

and put in the bars thereof; to keep the boards close and tight:

and reared up his pillars; the pillars that supported the vail between the holy and holy of holies, and those on which the hanging for the door of the tabernacle was put, as well as the several pillars all around the court of the tabernacle for the hangings of that.

ELLICOTT, "(18) Moses . . . fastened his sockets.—The stability of the Tabernacle

must have depended almost entirely upon the sockets. These were of some

considerable weight (Exodus 38:27), but they cannot by their mere weight have

sustained the fabric in an upright position. It is reasonable to suppose that they

were let into the ground to a depth of some feet. The erection necessarily

commenced with this operation.

Set up the boards.—When the sockets had been firmly fixed, the upright boards and

tiie pillars were inserted into them by means of the “tenons” in which they

terminated, and so stood erect. The coupling by “bars” rivetted the three walls into

one firm and compact structure.

PETT, "Verses 18-33

‘And Moses reared up the Dwellingplace, and laid its sockets, and set up its frames,

and put in its bars, and reared up its pillars. And he spread the tent over the

Dwellingplace, and put the covering of the tent over it (above upon it); as Yahweh

commanded Moses. And he took and put the Testimony into the Ark, and set the

staves on the Ark, and put the mercy-seat on top of (above upon) the Ark: and he

brought the Ark into the Dwellingplace, and set up the veil of the screen, and

screened the Ark of the Testimony; as Yahweh commanded Moses. And he put the

Table in the Tent of Meeting, on the side of the Dwellingplace northward, outside

the veil. And he set the bread in order on it before Yahweh, as Yahweh commanded

Moses. And he put the lampstand in the Tent of Meeting, over against the Table, on

the side of the Dwellingplace southward. And he lit the lamps before Yahweh, as

Yahweh commanded Moses. And he put the golden altar in the Tent of Meeting

before the veil: and he burnt on it incense of sweet spices; as Yahweh commanded

Moses. And he put the screen of the entrance to the Dwellingplace. And he set the

altar of whole burnt-offering at the entrance of the Dwellingplace of the Tent of

Meeting, and offered on it the whole burnt-offering and the meal-offering; as

Yahweh commanded Moses. And he set the laver between the Tent of Meeting and

the altar, and put water in it, with which to wash. And Moses and Aaron and his

sons washed their hands and their feet at it. When they went into the Tent of

Meeting, and when they came near to the altar, they washed; as Yahweh

commanded Moses. And he reared up the court round about the Dwellingplace and

the altar, and set up the screen of the entrance of the court. So Moses finished the

work.’

So finally the Dwellingplace was established, and as each part was put in place the

activity for which it was prepared also took place. The Testimony was put in the

Ark. The showbread was set in order on the Table, the Lampstand was lit, incense

was offered on the altar of incense, a whole burnt offering and meal offering was

offered on the bronze altar, and they washed their hands and feet in the laver. So

was each given its first use.

�ote how often the phrase ‘as Yahweh commanded Moses’ appears. In this chapter

it occurs seven times, the number of divine perfection. It also appeared seven times

in the previous chapter. Thus there were two series of seven (or fourteen in all). And

further to this there were expressions which indicated the same thing. Thus there is

great emphasis on the fact that the Dwellingplace is in accordance with the divine

pattern, and continual emphasis on the fact that Yahweh has been obeyed.

“He spread the tent over the Dwellingplace, and put the covering of the tent over it.”

Here we see the distinction made between the Dwellingplace proper, the tent of

goats’ hair, and the outer covering of skins. The distinction is not, however, always

maintained, and the whole is sometimes called the Dwellingplace.

PULPIT, "Fastened his sockets. Rather, "placed its sockets." The "sockets" or

"bases" appear to have been simply laid on the flat sand of the desert, not

"fastened" to it in any way. They were heavy masses of metal and would remain

where they were placed. His pillars. The pillars that supported the "veil," and also

those at the east end, where the entrance was.

19 Then he spread the tent over the tabernacle and put the covering over the tent, as the Lord commanded him.

BAR�ES, "The tent-cloth was spread over the tabernacle-cloth, and the covering of skins was put over the tent-cloth. See Exo_26:1 note.

CLARKE, "He spread abroad the tent over the tabernacle - By the tent, in this and several other places, we are to understand the coverings made of rams’ skins, goats’ hair, etc., which were thrown over the building; for the tabernacle had no other kind of roof.

GILL, "And he spread abroad the tent over the tabernacle,.... Which were curtains of goats' hair:

and put the covering of the tent above upon it; which was of rams' skins died red,

and over that another covering of badgers' skins:

as the Lord commanded Moses; Exo_26:7.

ELLICOTT, "(19) He spread abroad the tent over the tabernacle.—Erected, i.e., the

wooden framework, with the covering of goats’-hair, which formed the true tent

(’ohel), and so roofed in the Tabernacle (mishkan).

Put the covering . . . above upon it.—“The covering” (miksêh) is the outer protection

of rams’ skins and seals’ skins. (See Exodus 26:14.)

PULPIT, "He spread abroad the tent over the tabernacle. The entire distinctness of

the tent ('ohel) from the tabernacle (mishkan) is here very strongly marked. The

"tent" was the goats' hair covering, with the framework of wood that supported it.

The covering. The outer covering of rams' skins and seals' skins. (See Exodus

26:14.)

20 He took the tablets of the covenant law and placed them in the ark, attached the poles to the ark and put the atonement cover over it.

BAR�ES, "The testimony - i. e. the tables of stone with the Ten Commandments engraved on them Exo_25:16; Exo_31:18. Nothing else is said to have been put into the ark. These were found there by themselves in the time of Solomon 1Ki_8:9; 2Ch_5:10. The pot of manna was “laid up before the testimony” Exo_16:34; Aaron’s rod was also placed “before the testimony” Num_17:10; and the book of the law was put at “the side of the ark” Deu_31:26. The expression “before the testimony” appears to mean the space immediately in front of the ark. Most interpreters hold that the pot of manna and Aaron’s rod were at first placed between the ark and the veil, and afterward within the ark Heb_9:4. It is very probable that the pot and the rod had been put into the ark before it was taken by the Philistines, but that they were not sent back with the ark and the tables. 1Sa_4:11; 1Sa_6:11.

CLARKE, "And put the testimony into the ark - That is, the two tables on which the ten commandments had been written. See Exo_25:16. The ark, the golden

table with the shew-bread, the golden candlestick, and the golden altar of incense, were all in the tabernacle, within the veil or curtains, which served as a door, Exo_40:22, Exo_40:24, Exo_40:26. And the altar of burnt-offering was by the door, Exo_40:29. And the brazen laver, between the tent of the congregation and the brazen altar, Exo_40:30; still farther outward, that it might be the first thing the priests met with when entering into the court to minister, as their hands and feet must be washed before they could perform any part of the holy service, Exo_40:31, Exo_40:32. When all these things were thus placed, then the court that surrounded the tabernacle, which consisted of posts and hangings, was set up, Exo_40:33.

GILL, "And he took and put the testimony into the ark,.... The ten commands, called the "testimony", because they testified and declared what was the will of God with respect to things to be done, or not done. The Targum of Jonathan says, he put the broken pieces of the tables into it; but what became of them, or were done with them, we nowhere read; and it does not appear that any other, but those that Moses hewed by the order of God, were put into the ark; see Deu_10:1.

and set the staves on the ark; that it might be ready to be carried whenever a remove was necessary:

and put the mercy seat above upon the ark; together with the cherubim.

K&D 20-21, "Arrangement of the ark. “He took and put the testimony into the ark.”

does not mean “the revelation, so far as it existed already, viz., with regard to the העדותerection of the sanctuary and institution of the priesthood (ch. 25-31), and so forth,” as Knobel arbitrarily supposes, but “the testimony,” i.e., the decalogue written upon the two tables of stone, or the tables of the covenant with the ten words; “the testimony,” therefore, is an abbreviated expression for “the tables of testimony” (Exo_31:18, see at Exo_25:16). After the ark had been brought into the dwelling, he “hung the curtain” (vail, see at Exo_26:31; lit., placed it upon the hooks of the pillars), “and so covered over the ark of the testimony,” since the ark, when placed in the back part of the dwelling, was covered or concealed from persons entering the dwelling or the holy place.

ELLICOTT, "(20) He took and put the testimony into the ark.—By “the testimony”

we must understand the two tables of stone, written with the finger of God, which

Moses had brought down with him from the top of Sinai on his last visit (Exodus

34:29). On the use of the word “testimony” in this sense, see �ote to Exodus 25:16. It

is not proved by this passage that the Ark held nothing but “the testimony.”

Set the staves on the ark—i.e., placed them in the rings, ready for use. (See Exodus

25:14.)

PULPIT, "The testimony—i.e; the two tables of stone containing the Ten

Commandments (Exodus 25:16; Exodus 31:18). Set the staves on the ark. "Put the

staves," that is, "into the rings, and left them there" (Exodus 25:14). Put the mercy

seat above upon the ark. See Exodus 25:21.

21 Then he brought the ark into the tabernacle and hung the shielding curtain and shielded the ark of the covenant law, as the Lord commanded him.

GILL, "And he brought the ark into the tabernacle,.... Into that part of it called the holy of holies:

and set up the vail of the covering, and covered the ark of the testimony; the vail which divided between the and most holy place, and so kept out of sight the ark of the testimony within, from being seen by any, even by the priests in the holy place:

as the Lord commanded Moses; Exo_26:33.

ELLICOTT, "(21) The vail of the covering.—See �ote on Exodus 39:34, and comp,

above, Exodus 40:3.

PULPIT, "Set up the veil of the covering—i.e; hung the veil on the four pillars

between the holy place and the holy of holies, and thus covered—i.e; concealed from

sight, the ark of the testimony. (See the comment on Exodus 40:3)

22 Moses placed the table in the tent of meeting on the north side of the tabernacle outside the curtain

GILL, "And he put the table in the tent of the congregation,.... In the holy place; for there the shewbread table, which is here meant, was put:

upon the side of the tabernacle northward, without the vail; on the north side of the tabernacle, at a little distance from the walls, which were the curtains and boards, even in the holy place on the outside of the vail, which divided from the most holy place.

K&D 22-28, "Arrangement of the front room of the dwelling. The table was placed on the right side,

towards the north, and the shew-bread was laid upon it. לחם does not signify “a row ערך�of bread,” but the “position or placing of bread;” for, according to Lev_24:6-7, the twelve loaves of shew-bread were placed upon the table in two rows, corresponding to the size of the tables (two cubits long and one cubit broad). The candlestick was placed upon the left side, opposite to the table, and the golden altar in front of the curtain, i.e., midway between the two sides, but near the curtain in front of the most holy place (see at Exo_30:6). After these things had been placed, the curtain was hung in the door of the dwelling.

ELLICOTT, "(22) Put the table . . . upon the side of the tabernacle northward.—On

the right hand to one facing towards the vail. Moses may have known the right

position from the pattern which was shewed him in the mount (Exodus 25:40).

PULPIT, "Upon the side of the tabernacle northward. Upon the right hand, as one

faced the veil. �o direction had been given upon this point, but Moses probably

knew the right position from the pattern which he had seen upon the mount.

23 and set out the bread on it before the Lord, as the Lord commanded him.

BAR�ES 23-29, "Moses performed these priestly functions (Exo_28:1 note), before the holy things with which they were performed were anointed. The things had been made expressly for the service of Yahweh, by His command, and in this fact lay their essential sanctity, of which the anointing was only the seal and symbol. Aaron and his sons, on similar ground, having had the divine call, took part in the service of the sanctuary as soon as the work was completed Exo_40:31. But Moses took part with

them, and most likely took the lead, until they were consecrated and invested Lev. 8 and publicly set apart for the office.

GILL, "And he set the bread in order upon it before the Lord,.... The shewbread, the twelve cakes of it, in two rows, six in a row:

as the Lord had commanded Moses: Exo_25:30.

ELLICOTT, "(23) He set the bread in order upon it.—Arranged, i.e., the twelve

loaves in two rows, as was afterwards commanded to be done (Leviticus 24:6).

PULPIT, "He set the bread in order upon it. Upon the subject of this "order," see

Le Exodus 24:6-8, and compare the comment on Exodus 24:4.

24 He placed the lampstand in the tent of meeting opposite the table on the south side of the tabernacle

GILL, "And he put the candlestick in the tent of the congregation,.... In the same place, the holy place: over against the table: the shewbread table:

on the side of the tabernacle southward: directly opposite to the table.

ELLICOTT, "(24) He put the candlestick . . . over against the table.—Directly

opposite to it, on the left hand, as one faced the vail. The light would thus be thrown

on the table of shewbread. (See Exodus 25:37.)

PULPIT, "Over against the table—i.e; exactly opposite to the table, on the left as

one faced the veil.

25 and set up the lamps before the Lord, as the

Lord commanded him.

GILL, "And he lighted the lamps before the Lord,.... The seven lamps belonging to it: this, though it was the business of the priests of Aaron, and his sons, yet they not being at present invested with their office, was done by Moses, who in this and several other things mentioned in this chapter officiated as a priest:

as the Lord commanded Moses, Exo_25:37.

ELLICOTT, "(25) He lighted the lamps.—When the proper time came, i.e., at even.

(Comp. Exodus 30:8; Leviticus 24:3.)

PULPIT, "When evening came, he lighted the lamps. (See the comment on Exodus

40:4) Whatever the priests ordinarily had to do was on this occasion done by Moses.

26 Moses placed the gold altar in the tent of meeting in front of the curtain

BAR�ES, "Exo_40:26

Before the vail - That is, opposite to the ark, in the middle between the table of showbread on the North and the candlestick on the South.

GILL, "And he put the golden altar,.... The altar of incense; so called because it was overlaid with gold, and to distinguish it from the altar of burnt offering, which was covered with brass: to this altar there is an allusion in Rev_8:3.

in the tent of the congregation, before the vail; in the same place, the holy place, where the shewbread table and candlestick were, and these were all the furniture of it; and this was put, not within the vail, but before it, over against the ark, as that stood within it, Exo_40:5.

ELLICOTT, "(26) He put the golden altar . . . Before the vail.—In front of the Ark,

the mercy-seat, and the place assigned to the Shechinah (Exodus 25:22), but

separated from them by the vail. (Comp. Exodus 30:6.)

PULPIT, "The golden altar, or "altar of incense," was placed before the veil—i.e;

outside it, in the holy place, midway between the table of shew-bread and the golden

candlestick.

27 and burned fragrant incense on it, as the Lord commanded him.

GILL, "And he burnt sweet incense thereon,.... Which is another branch of the priestly office exercised by Moses, and which he would never have done had he not had a command from God for it, as follows:

as the Lord commanded Moses; he commanded Moses indeed to order and direct Aaron to do this, but he being not yet consecrated, Moses, being the Lord's priest, did it.

ELLICOTT, "(27) He burnt sweet incense thereon.—At even, when he lighted the

lamps, he also, according to the instructions given him (Exodus 30:8) burnt incense.

28 Then he put up the curtain at the entrance to the tabernacle.

GILL, "And he set up the hanging at the door of the tabernacle. That is, at the door of the holy place, all being brought into it that were to be placed there.

ELLICOTT, "(28) The hanging at the door.—See above, Exodus 40:5, and comp.

Exodus 26:36.

PULPIT, "He set up the hanging at the door. He hung on the five pillars at the

entrance to the tabernacle the "hanging" or ': curtain," which had been made for

the purpose (Exodus 36:37).

29 He set the altar of burnt offering near the entrance to the tabernacle, the tent of meeting, and offered on it burnt offerings and grain offerings, as the Lord commanded him.

K&D 29-33, "The altar of burnt-offering was then placed “before the door of the dwelling of the tabernacle,” and the laver “between the tabernacle and the altar,” from which it is evident that the altar was not placed close to the entrance to the dwelling, but at some distance off, though in a straight line with the door. The laver, which stood between the altar and the entrance to the dwelling, was probably placed more to the side; so that when the priests washed their hands and feet, before entering the dwelling or approaching the altar, there was no necessity for them to go round the altar, or to pass close by it, in order to get to the laver. Last of all the court was erected round about the dwelling and the altar, by the setting up of the pillars, which enclosed the space round the dwelling and the altar with their drapery, and the hanging up of the curtain at the entrance to the court. There is no allusion to the anointing of these holy places and things, as commanded in Exo_40:9-11, in the account of their erection; for this did not take place till afterwards, viz., at the consecration of Aaron and his sons as priests (Lev_8:10-11). It is stated, however, on the other hand, that as the vessels were arranged, Moses laid out the shew-bread upon the table (Exo_40:23), burned sweet incense upon the golden altar (Exo_40:27), and offered “the burnt-offering and meat-offering,” i.e., the daily morning and evening sacrifice, upon the altar of burnt-offering (Exo_29:38-42). Consequently the sacrificial service was performed upon them before they had been anointed. Although this may appear surprising, there is no ground for rejecting a conclusion, which follows so naturally from the words of the text. The tabernacle and its furniture were not made holy things for the first time by the anointing; this simply sanctified them for the use of the nation, i.e., for the service which the priests were to perform in connection with them on behalf of the congregation (see at Lev_8:10-11). They were made holy things and holy vessels by the fact that they were built, prepared, and set up, according to the instructions given by Jehovah; and still more by the fact, that after the tabernacle had been erected as a dwelling, the “glory of the Lord filled the tabernacle” (Exo_40:34). But the glory of the Lord entered the dwelling before the consecration of the priests, and the accompanying anointing of the tabernacle and its vessels; for, according to Lev_1:1., it was from the tabernacle that Jehovah spake to Moses, when He gave him the laws of sacrifice, which were promulgated before the

consecration of the priests, and were carried out in connection with it. But when the glory of the Lord had found a dwelling-place in the tabernacle, Moses was not required to offer continually the sacrifice prescribed for every morning and evening, and by means of this sacrifice to place the congregation in spiritual fellowship with its God, until Aaron and his sons had been consecrated for this service.

GILL, "And he put the altar of burnt offering by the door of the tabernacle of the tent of the congregation,.... Of which see Exo_40:6.

and offered upon it the burnt offering and the meat offering; either the burnt offering the meat offering of the daily sacrifice, as Jarchi interprets it, see Exo_28:38 or it may be rather the burnt offering and meat offering of the consecration of Aaron and his sons, Exo_29:1.

as the Lord commanded Moses; in the places referred to

ELLICOTT, "(29) He put the altar of burnt offering by the door of the

tabernacle.—On the altar of burnt offering, see Exodus 27:1-8; Exodus 38:1-7. Some

preposition has fallen out before the word “door.” Our translators suppose an

omission of ’al, “at,” but it is more probable that liphney, which occurs in Exodus

40:6, is the word omitted. The altar was not “at the door,” but “before” or “in front

of the door.”

And offered upon it the burnt offering and the meat offering.—Offered upon it, i.e.,

the first evening sacrifice—a lamb for a burnt offering, together with the prescribed

meat offering. (See Exodus 29:40.)

PULPIT, "He put the altar of burnt-offering by the door of the tabernacle. See the

comment on Exodus 40:6. And offered upon it the burnt offering and the meat-

offering—i.e; in his priestly character inaugurated the altar by offering upon it the

first evening sacrifice. (See Exodus 29:38-41.)

30 He placed the basin between the tent of meeting and the altar and put water in it for washing,

GILL, "And he set the laver between the tent of the congregation and the altar,.... Of which position, see Exo_30:18.

and put water there to wash withal; for the priests to wash their hands and feet with; a type of that laver or fountain opened for the house of David and inhabitants of Jerusalem to wash in, Zec_13:1.

ELLICOTT, "(30) And he set the laver between the tent . . . and the altar.—On the

bronze laver and its position in the Tabernacle, see the �otes on Exodus 30:18.

PULPIT, "He set the laver. As directed in Exodus 40:7. For the position of the laver,

see Exodus 30:18.

31 and Moses and Aaron and his sons used it to wash their hands and feet.

GILL, "And Moses, and Aaron, and his sons, washed their hands and their feet thereat. This laver was for the priests, and Moses, officiating as a priest, washed in it, with Aaron, and his sons, whom he was now about to consecrate to the priest's office, and invest with it by offering sacrifice for them; Jarchi says this was on the eighth day of the consecration.

COKE, "Exodus 40:31. And Moses, and Aaron and his sons, washed their hands,

&c.— This shews, (what we have before observed on Exodus 29:26) that Moses now

acted as priest: see ch. Exodus 30:19-21 and Levit. ch. 8. It is to be remembered,

that, in this erection of the tabernacle, due regard was had to the time appointed for

the several ceremonies; as will appear more fully from the next book.

REFLECTIO�S.—Moses sets up the glorious fabric, and begins the service of the

sanctuary. The candlestick is lighted up, the table covered, the incense smoking, the

offering on the altar. Thus he taught the priests the method of their service: and

himself, and Aaron and his sons, washed in the laver: for they who minister before a

holy God, must purge themselves from all filthiness of flesh and spirit; and even in

our most holy duties, whenever we would approach God, we must first wash in the

open fountain of a Saviour's blood, without which we never can draw near with

acceptance to him.

ELLICOTT, "(31, 32) These verses are parenthetic. They interrupt the narrative of

what Moses did “on the first day of the first month,” informing us of the use

whereto the laver was applied subsequently. (Comp. Exodus 30:19-21.)

PULPIT, "Exodus 40:31, Exodus 40:32

Moses and Aaron and his sons washed their hands. This is not a part of the

narrative of what was done at this time, but a parenthetic statement of the purpose

to which the laver was subsequently applied. On the importance attached to these

ablutions, see Exodus 30:20, Exodus 30:21.

32 They washed whenever they entered the tent of meeting or approached the altar, as the Lord commanded Moses.

GILL, "When they went into the tent of the congregation,.... Not only at this time, but at all other times:

and when they came near unto the altar, they washed; to the altar of burnt offering to offer sacrifice; and also to the altar of incense, and burn incense on that; for before whatever service they performed in the tabernacle they washed:

as the Lord commanded Moses; Exo_30:20 this phrase is near twenty times expressed in this and the preceding chapter, to show that everything was done by the workmen, and everything put in its proper place by Moses, exactly according to the will of God; no one pursuing his own fancy and private judgment, but all consulting the mind of God, and acting according to that.

33 Then Moses set up the courtyard around the

tabernacle and altar and put up the curtain at the entrance to the courtyard. And so Moses finished the work.

GILL, "And he reared up the court round about the tabernacle and the altar,.... Which consisted of hangings one hundred cubits long and fifty broad; see Exo_27:9, &c.

and set up the hanging of the court gate; which was at the east end of it; and the hanging was of twenty cubits, hung upon four pillars, Exo_27:16.

so Moses finished the work; of the tabernacle, in making it by workmen, and in rearing it up by the help of others; and as the former was the work of some months, so the latter, it is highly probable, was the work of some days, at least, in doing all that is said to be done in this chapter relative to it; for though it is said to be reared up on the first day of the first month, yet not then fully set up, or everything done requisite to the use and service of it; see Num_7:1.

JAMISO�, "So Moses finished the work— Though it is not expressly recorded in this passage, yet, from what took place on all similar occasions, there is reason to believe that on the inauguration day the people were summoned from their tents - were all drawn up as a vast assemblage, yet in calm and orderly arrangement, around the newly erected tabernacle.

BE�SO�, "Verse 33-34

Exodus 40:33-34. So Moses finished the work — As when God had finished this

earth, which he designed for man’s habitation, he made man, and put him in

possession of it; so when Moses had finished the tabernacle, which was designed for

God’s dwelling-place among men, God came and took possession of it. By these

visible tokens of his coming among them, he testified both the return of his favour,

which they had forfeited by the golden calf, and his gracious acceptance of their

care and pains about the tabernacle. Thus God showed himself well pleased with

what they had done, and abundantly rewarded them. A cloud covered the tent —

The same cloud which, as the chariot or pavilion of the Shechinah, had come up

before them out of Egypt, now settled upon the tabernacle, and hovered over it, even

in the hottest and clearest day; for it was none of those clouds which the sun

scatters. This cloud was intended to be a token of God’s presence, constantly visible

day and night to all Israel. It was also a protection of the tabernacle: they had

sheltered it with one covering upon another, but, after all, the cloud that covered it

was its best guard; and a guide to the camp of Israel in their march through the

wilderness. While the cloud continued on the tabernacle, they rested; when it

removed, they removed and followed it, as being purely under a divine conduct.

And the glory of the Lord filled the tabernacle — The Shechinah now made an

awful entry into the tabernacle, passing through the outer part of it into the most

holy place, and there seating itself between the cherubim. It was in light and fire,

and, for aught we know, no otherwise, that the Shechinah made itself visible. With

these the tabernacle was now filled; yet, as before, the bush, so now the curtains

were not consumed; for to those that have received the anointing, the majesty of

God is not destroying. Yet now so dazzling was the light, and so dreadful was the

fire, that Moses was not able to enter into the tent of the congregation, at the door of

which he attended till the splendour was a little abated, and the glory of the Lord

retired within the veil. But what Moses could not do, our Lord Jesus has done,

whom God caused to draw near and approach, and, as the forerunner, he is for us

entered, and has invited us to come boldly even to the mercy-seat. He was able to

enter into the holy place not made with hands; he is himself the true tabernacle,

filled with the glory of God, even with that divine grace and truth which were

figured by this fire and light. In him the Shechinah took up its rest for ever, for in

him dwells all the fulness of the Godhead bodily.

ELLICOTT, "(33) He reared up the court . . . and set up the hanging.—On the

court, see Exodus 27:9-18. For “the hanging” see Exodus 27:16.

EXPOSITOR'S DICTIO�ARY, "Exodus 40:33

It is more of this quality of will that is needed—this faithful, loyal temperament that

cannot put its hand to the plough and afterwards lightly turn back. A persistent

will—patient and unfaltering—above all things it is well to nurse this quality in

children—faithfulness to the work once taken in hand, be it ever so trivial.

Faithfulness is the backbone of faith, and without faith enthusiasm will fade or

flicker, after which virtue will be very moderate indeed. And faithfulness implies a

sense of duty, a habit of taking conduct as a series of acts that ought to be done, or

as pledges that ought to be fulfilled—a sense of responsibility for the accurate and

thorough fulfilment of every piece of work.

—Dr. Sophie Bryant, Studies in Character, p170.

PULPIT, "He reared up the court, etc; as directed in Exodus 40:8. So Moses

finished the work. With the hanging of the curtain at the entrance to the court, the

erection of the tabernacle was complete. It was probably not till after this that

Moses performed the acts of worship mentioned in the course of the narrative—put

water in the laver (Exodus 40:30), offered sacrifice (Exodus 40:29), lighted the

lamps (Exodus 40:25), and burnt incense on the golden altar (Exodus 40:26).

The Glory of the Lord

34 Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle.

BAR�ES 34-35, "On the distinction between the tent as the outer shelter and the tabernacle as the dwelling-place of Yahweh, which is very clear in these verses, see Exo_26:1 note. The glory appeared as a light within and as a cloud on the outside.

Exo_40:35

Compare the entrance of the high priest into the holy of holies on the day of atonement, Lev_16:2, Lev_16:13. For special appearances of this glory in the tabernacle, see Num_14:10; Num_16:19, Num_16:42.

The tabernacle, after it had accompanied the Israelites in their wanderings in the wilderness, was most probably first set up in the holy land at Gilgal Jos_4:19; Jos_5:10; Jos_9:6; Jos_10:6, Jos_10:43. But before the death of Joshua, it was erected at Shiloh Jos_18:1; Jos_19:51. Here it remained as the national sanctuary throughout the time of the Judges Jos_18:8; Jos_21:2; Jos_22:19; Jdg_18:31; Jdg_21:19; 1Sa_1:3; 1Sa_4:3. But its external construction was at this time somewhat changed, and doors, strictly so called, had taken the place of the entrance curtain 1Sa_3:15 : hence, it seems to have been sometimes called the temple 1Sa_1:9; 1Sa_3:3, the name by which the structure of Solomon was afterward commonly known. After the time of Eli it was removed to Nob in the canton of Benjamin, not far from Jerusalem 1Sa_21:1-9. From thence, in the time of David, it was removed to Gibeon 1Ch_16:39; 1Ch_21:29; 2Ch_1:3; 1Ki_3:4; 1Ki_9:2. It was brought from Gibeon to Jerusalem by Solomon 1Ki_8:4. After this, it disappears from the narrative of Scripture. When the temple of Solomon was built, “the tabernacle of the tent” had entirely performed its work; it had protected the ark of the covenant during the migrations of the people until they were settled in the land, and the promise was fulfilled, that the Lord would choose out a place for Himself in which His name should be preserved and His service should be maintained Deu_12:14, Deu_12:21; Deu_14:24.

In accordance with its dignity as the most sacred object in the sanctuary, the original ark of the covenant constructed by Moses was preserved and transferred from the tabernacle to the temple. The golden altar, the candlestick and the showbread table were renewed by Solomon. They were subsequently renewed by Zerubbabel, and lastly by the Maccabees (see Exo_25:23.) But the ark was preserved in the temple until Jerusalem was taken by the forces of Nebuchadnezzar 2Ch_35:3; Jer_3:16. It was never replaced in the second temple. According to a rabbinical tradition, its site was marked by a block of stone.

CLARKE, "Then a cloud covered the tent - Thus God gave his approbation of the work; and as this was visible, so it was a sign to all the people that Jehovah was

among them.

And the glory of the Lord filled the tabernacle - How this was manifested we cannot tell; it was probably by some light or brightness which was insufferable to the sight, for Moses himself could not enter in because of the cloud and the glory, Exo_40:35. Precisely the same happened when Solomon had dedicated his temple; for it is said that the cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud; for the glory of the Lord had filled the house of the Lord; 1Ki_8:10, 1Ki_8:11. Previously to this the cloud of the Divine glory had rested upon that tent or tabernacle which Moses had pitched without the camp, after the transgression in the matter of the molten calf; but now the cloud removed from that tabernacle and rested upon this one, which was made by the command and under the direction of God himself. And there is reason to believe that this tabernacle was pitched in the center of the camp, all the twelve tribes pitching their different tents in a certain order around it.

GILL, "Then a cloud covered the tent of the congregation,.... The outside of it; this cloud was the same with the pillar of cloud that went before the Israelites, as soon almost as they came out of Egypt; and led them through the Red sea, and conducted them to Mount Sinai; only it now appeared in a different form, not erect as a pillar, but more expanded, so as to cover the tabernacle without:

and the glory of the Lord filled the tabernacle; the inside of it, not the most holy place only, but the holy place also: this was an uncommon brightness, lustre, and splendour, a glorious stream of light, which the eye of man could not well bear to behold; such a glory filled the temple of Solomon at the dedication of that, 1Ki_8:11 and was an emblem of Christ, the brightness of his Father's glory, dwelling in and filling the tabernacle of the human nature, where the Godhead, the Shechinah, the divine Majesty, dwells bodily, Heb_1:3 Col_2:9.

HE�RY 34-38, "As when, in the creation, God had finished this earth, which he designed for man's habitation, he made man, and put him in possession of it, so when Moses had finished the tabernacle, which was designed for God's dwelling-place among

men, God came and took possession of it. The shechinah, the divine eternal Word, though not yet made flesh, yet, as a prelude to that event, came and dwelt among them, Joh_1:14. This was henceforward the place of his throne, and the place of the soles of his feet(Eze_43:7); here he resided, here he ruled. By the visible tokens of God's coming among them to take possession of the tabernacle he testified both the return of his favour to them, which they had forfeited by the golden calf (Exo_33:7), and his gracious acceptance of all the expense they had been at, and all the care and pains they had taken about the tabernacle. Thus God owned them, showed himself well pleased with what they had done, and abundantly rewarded them. Note, God will dwell with those that prepare him a habitation. The broken and contrite heart, the clean and holy heart, that is furnished for his service, and devoted to his honour, shall be his rest for ever; here will Christ dwell by faith, Eph_3:17. Where God has a throne and an altar in the soul, there is a living temple. And God will be sure to own and crown the operations of his own grace and the observance of his own appointments.

As God had manifested himself upon mount Sinai, so he did now in this newly-erected tabernacle. We read (Exo_24:16) that the glory of the Lord abode upon mount Sinai,which is said to be like devouring fire (Exo_40:17), and that the cloud covered it on the

outside, and the glory of the Lord filled it within, to which, probably there is an allusion in Zec_2:5, where God promises to be a wall of fire round about Jerusalem (and the pillar of cloud was by night a pillar of fire) and the glory in the midst of her.

I. The cloud covered the tent. That same cloud which, as the chariot or pavilion of the

shechinah, had come up before them out of Egypt and led them hither, now settled upon the tabernacle and hovered over it, even in the hottest and clearest day; for it was none of those clouds which the sun scatters. This cloud was intended to be, 1. A token of God's presence constantly visible day and night (Exo_40:38) to all Israel, even to those that lay in the remotest corners of the camp, that they might never again make a question of it, Is the Lord among us, or is he not? That very cloud which had already been so pregnant with wonders in the Red Sea, and on mount Sinai, sufficient to prove God in it of a truth, was continually in sight of all the house of Israel throughout all their journeys; so that they were inexcusable if they believed not their own eyes. 2. A concealment of the tabernacle, and the glory of God in it. God did indeed dwell among them, but he dwelt in a cloud: Verily thou art a God that hidest, thyself. Blessed be God for the gospel of Christ, in which we all with open face behold as in a glass, not in a cloud, the glory of the Lord. 3. A protection of the tabernacle. They had sheltered it with one covering upon another, but, after all, the cloud that covered it was its best guard. Those that dwell in the house of the Lord are hidden there, and are safe under the divine protection, Psa_27:4, Psa_27:5. Yet this, which was then a peculiar favour to the tabernacle, is promised to every dwelling-place of mount Zion (Isa_4:5); for upon all the glory shall be a defence. 4. A guide to the camp of Israel in their march through the wilderness, Exo_40:36, Exo_40:37. While the cloud continued on the tabernacle, they rested; when it removed, they removed and followed it, as being purely under divine direction. This is spoken of more fully, Num_9:19; Psa_78:14; Psa_105:39. As before the tabernacle was set up the Israelites had the cloud for their guide, which appeared sometimes in one place and sometimes in another, but henceforward rested on the tabernacle and was to be found there only, so the church had divine revelation for its guide from the first, before the scriptures were written, but since the making up of that canon it rests in that as its tabernacle, and there only it is to be found, as in the creation the light which was made the first day, centered in the sun the fourth day. Blessed be God for the law and the testimony!

II. The glory of the Lord filled the tabernacle, Exo_40:34, Exo_40:35. The shechinahnow made an awful and pompous entry into the tabernacle, through the outer part of which it passed into the most holy place, as the presence-chamber, and there seated itself between the cherubim. It was in light and fire, and (for aught we know) no

otherwise, that the shechinah made itself visible; for God is light; our God is a consuming fire. With these the tabernacle was now filled, yet, as before the bush was not consumed, so now the curtains were not so much as singed by this fire; for to those that have received the anointing the terrible majesty of God is not destroying. Yet so dazzling was the light, and so dreadful was the fire, that Moses was not able to enter into the tent of the congregation, at the door of which he attended, till the splendour had a little abated, and the glory of the Lord retired within the veil, Exo_40:35. This shows how terrible the glory and majesty of God are, and how unable the greatest and best of men are to stand before him. The divine light and fire, let forth in their full strength, will overpower the strongest heads and the purest hearts. But what Moses could not do, in that he was weak through the flesh, has been done by our Lord Jesus, whom God caused to draw near and approach, and who, as the forerunner, has for us entered, and has invited us to come boldly even to the mercy-seat. He was able to enter into the holy place not made

with hands (Heb_9:24); nay, he is himself the true tabernacle, filled with the glory of God (Joh_1:14), even with the divine grace and truth prefigured by this fire and light. In him the shechinah took up its rest for ever, for in him dwells all the fulness of the godhead bodily. Blessed be God for Jesus Christ!

JAMISO�, "a cloud— literally, “The cloud,” the mystic cloud which was the well-known symbol of the Divine Presence. After remaining at a great distance from them on the summit of the mount, it appeared to be in motion; and if many among them had a secret misgiving about the issue, how the fainting heart would revive, the interest of the moment intensely increase, and the tide of joy swell in every bosom, when that symbolic cloud was seen slowly and majestically descending towards the plain below and covering the tabernacle. The entire and universal concealment of the tabernacle within the folds of an impervious cloud was not without a deep and instructive meaning; it was a protection to the sacred edifice from the burning heats of the Arabian climate; it was a token of the Divine Presence; and it was also an emblem of the Mosaic dispensation, which, though it was a revelation from heaven, yet left many things hid in obscurity; for it was a dark cloud compared with the bright cloud, which betokened the clearer and fuller discoveries of the divine character and glory in the gospel (Mat_17:5).

the glory of the Lord filled the tabernacle— that is, light and fire, a created splendor, which was the peculiar symbol of God (1Jo_1:5). Whether this light was inherent in the cloud or not, it emanated from it on this occasion, and making its entry, not with the speed of a lightning flash as if it were merely an electric spark, but in majestic splendor, it passed through the outer porch into the interior of the most holy place (1Ki_8:10; Joh_1:14). Its miraculous character is shown by the fact, that, though “it filled the tabernacle,” not a curtain or any article of furniture was so much as singed.

K&D 34-38, "When the sanctuary, that had been built for the Lord for a dwelling in Israel, had been set up with all its apparatus, “the cloud covering the tabernacle, and the glory of Jehovah filled the dwelling,” so that Moses was unable to enter. The cloud, in which Jehovah had hitherto been present with His people, and guided and protected them upon their journeying (see at Exo_13:21-22), now came down upon the tabernacle and filled the dwelling with the gracious presence of the Lord. So long as this cloud rested upon the tabernacle the children of Israel remained encamped; but when it ascended, they broke up the encampment to proceed onwards. This sign was Jehovah's command for encamping or going forward “throughout all their journeys” (Exo_40:36-38). This statement is repeated still more elaborately in Num_9:15-23. The mode in which the glory of Jehovah filled the dwelling, or in which Jehovah manifested His presence within it, is not described; but the glory of Jehovah filling the dwelling is clearly distinguished from the cloud coming down upon the tabernacle. It is obvious, however, from Lev_16:2, and 1Ki_8:10-11, that in the dwelling the glory of God was also manifested in a cloud. At the dedication of the temple (1Ki_8:10-11) the expression “the cloud filled the house of Jehovah” is used interchangeably with “the glory of Jehovah filled the house of Jehovah.” To consecrate the sanctuary, which had been finished and erected as His dwelling, and to give to the people a visible proof that He had chosen it for His dwelling, Jehovah filled the dwelling in both its parts with the cloud which shadowed forth His presence, so that Moses was unable to enter it. This cloud afterwards drew back into the most holy place, to dwell there, above the outspread wings

of the cherubim of the ark of the covenant; so that Moses and (at a later period) the priests were able to enter the holy place and perform the required service there, without seeing the sign of the gracious presence of God, which was hidden by the curtain of the most holy place. So long as the Israelites were on their journey to Canaan, the presence of Jehovah was manifested outwardly and visibly by the cloud, which settled upon the ark, and rose up from it when they were to travel onward.

With the completion of this building and its divine consecration, Israel had now received a real pledge of the permanence of the covenant of grace, which Jehovah had concluded with it; a sanctuary which perfectly corresponded to the existing circumstances of its religious development, and kept constantly before it the end of its calling from God. For although God dwelt in the tabernacle in the midst of His people, and the Israelites might appear before Him, to pray for and receive the covenant blessings that were promised them, they were still forbidden to go directly to God's throne of grace. The barrier, which sin had erected between the holy God and the unholy nation, was not yet taken away. To this end the law was given, which could only increase their consciousness of sin and unworthiness before God. But as this barrier had already been broken through by the promise of the Lord, that He would meet the people in His glory before the door of the tabernacle at the altar of burnt-offering (Exo_29:42-43); so the entrance of the chosen people into the dwelling of God was effected mediatorially by the service of the sanctified priests in the holy place, which also prefigured their eventual reception into the house of the Lord. And even the curtain, which still hid the glory of God from the chosen priests and sanctified mediators of the nation, was to be lifted at least once a year by the anointed priest, who had been called by God to be the representative of the whole congregation. On the day of atonement the high priest was to sprinkle the blood of atonement in front of the throne of grace, to make expiation for the children of Israel because of all their sin (Lev 16), and to prefigure the perfect atonement through the blood of the eternal Mediator, through which the way to the throne of grace is opened to all believers, that they may go into the house of God and abide there for ever, and for ever see God.

CALVI�, "34.Then a cloud covered the tent The holiness of the tabernacle was

proved by this signal or pledge, for the people assuredly knew that it had not been

set up in vain, but that the promise given before was actually fulfilled, and that it

was chosen to be the dwelling-place of God, who would be the Leader and Keeper of

His people. For it was not a natural thing that the cloud should settle over the

sanctuary in which the Ark of the Covenant was deposited; and much less so that by

day a cloud should be seen and a fire by night, especially when this did not occur

once only, but when they succeeded each other in perpetual alternation. It is fitly

said, that when the tabernacle was covered by the cloud, it was at, the same time

filled with the glory of God; for this was a magnificent distinction, that an earthly

edifice should be rendered illustrious by a more than heavenly ornament, as if God’s

majesty were visibly presented to them.

Whereas before Moses had been concealed and separated from the people by the

cloud, its density is now said to have prevented even him from entering; thus, then,

ought their reverence and admiration of the place to have been increased, when the

greatness of its glory was a hinderance to their holy Prophet. It is probable that by

his example not only the rest of the multitude, but all the Levites also, were

admonished that they should not endeavor to penetrate further than they were

allowed. For, after the possession of the priesthood was transmitted to his brother,

he, as well as his descendants, was excluded from that sacred dignity.

COKE, "Ver. 34. Then a cloud covered the tent— It should rather be rendered,

then the cloud covered the tent. The tabernacle being finished, the Divine Presence,

signified by this glorious cloud, came to take possession, as it were, of that house,

which God had promised to inhabit, as the King and peculiar Guardian of the

Jewish nation: and, accordingly, this glorious cloud became the director of all their

motions, Exodus 40:36 signifying to them not only when to travel, but also which

way they were to steer their course; and thus it continued to do all the time they

were in the wilderness, till it brought them into the land of Canaan: "Whereby,"

says Dr. Beaumont, "was figured the guidance and protection of the church by

Christ, under the Gospel; as it is written, Isaiah 4:5. The Lord will create upon

every dwelling-place of Mount-Zion, and upon her assemblies, a cloud and smoke

by day, and the shining of a flaming fire by night: for upon all the glory shall be a

defence."

REFLECTIO�S.—�o sooner is the tent pitched, than the Divine Inhabitant comes

to take up his residence in it; declaring hereby his favour towards them, and his

acceptance of their services. All the glory of the tabernacle had been useless pomp

without the presence of the Deity: all the gifts and greatness of man, without the in-

dwelling of the true Shechinah, are no better than the miserable ruins of a desolate

place. The soul is only truly glorious and happy, when it becomes a living temple, an

habitation of God through the spirit.

1. There was an awful display of the Divine Majesty. The cloudy pillar from the top

of Sinai descends, enters the tabernacle, and passes to the throne between the

cherubim; and so transplendent is the brightness, that for a while Moses cannot

enter. But though Moses is weak through the flesh, He, who from eternity dwells in

the light to which no man approacheth, is now, in our nature, for us entered into the

holy place; and not only so, but will open a way for us to follow him, and will

strengthen us to bear the brightest coruscations of the Divine light and glory.

2. This cloud covered the tent, visible to all the host; a constant proof, that God was

in the midst of them, and as constant a pledge of his protection. �ote; If the spirit of

God and of glory resteth upon us, we may well be comforted: neither sin nor Satan

shall be able to destroy us.

3. The cloud directed their journeyings, and guided them in the way, hovering over

their tabernacle, and going before them, till they rested at last in Canaan. Such, to

every believer, is the word of God in his journey to glory. Under its guidance he sets

out, and by its light shall he be conducted, till he shall take his last Exodus, his final

departure from this sublunary scene, to his mansion in the skies, his eternal and

fixed abode with God in glory.

Reflections on the Levitical Priesthood as emblematical of the priesthood of all

Christians.

Although the Levitical priesthood was chiefly designed to prefigure the Great High-

Priest, this does not render it improper, or unprofitable, to view it as an emblem of

the priesthood of all the saints, who, in every age, approach to God, that they may

dwell in the house of the Lord for ever. It is true, indeed, the great propitiatory

Sacrifice is already offered, never to be repeated again; and we cannot sufficiently

detest that sacrilegious usurpation of the Redeemer's glory by the pretended priests

in the Roman Church, who, without any the least warrant from the sacred oracles,

give out to their deluded votaries, that they offer in the mass, I know not what

unbloody sacrifice for the sins of the living and the dead. O impiety! O absurdity!

for can any thing be more impious and foolish, than to imagine that Jesus Christ has

not, by his one Offering, for ever perfected all them that are sanctified, but has left

his work to be completed by a wretched, mortal priest? We Christians must

acknowledge, that all priesthood, in the strict literal sense, is now ceased in Christ,

the end of the law. But still there is a metaphorical priesthood, which the �ew

Testament ascribes, not to the office-bearers in the Christian church, but to all

Christians without exception. It was the promise of God to his ancient people, that

"they should be unto him a kingdom of priests." Exodus 19:6 and the phrase is

adopted by an apostle, who says to the whole body of believers to whom he writes,

"Ye are a royal priesthood." 1 Peter 2:9. It was foretold by the holy prophets, that

men should call the professors of the true religion the priests of the Lord, and the

ministers of our God, Isaiah 61:6.—that the Gentiles should be taken for priests and

Levites;—that the priestly tribe should have an offspring numerous as the host of

heaven, and the sand of the sea;—that in every place which the rising and setting

sun surveys, incense and a pure offering should be offered to the true God. These

great and precious promises have already been, and still more shall be fulfilled. The

company of the redeemed were seen in vision by John, arrayed in white robes, the

badge of their priestly character; and he heard their heavenly song of praise to that

loving Saviour who washed them from their sins in his own blood, and hath made us

kings and priests unto God. Though the analogy of the legal and metaphorical

priesthood may not perhaps be so striking as that between Aaron and Christ Jesus,

there is not wanting a considerable resemblance.

Were the Levitical priests chosen by God, and separated to his peculiar service?

God has chosen the faithful from the rest of mankind, and set apart him that is

godly for himself. Were they taken in the room of the first-born of all the tribes, to

whom the right of priesthood seems originally to have belonged? The people of

Christ are the general assembly and church of the first-born, as all God's children

are. Were they all descended from Levi and Aaron? (for unless they could prove

their genealogy, they were put from the priesthood as polluted.) So all the saints are

descendants from Jesus Christ, their everlasting Father, and ought to ascertain their

heavenly extraction by the documents of a holy conversation. They were washed

with water at their consecration, and were always to use the laver which stood in the

entry of the tabernacle, when they ministered in the sanctuary. This puts us in mind

of the washing of regeneration, of which all Christians partake at first, and of the

frequent recourse to the fountain of Christ's blood in their holy services. The oil

which anointed them, signified the unction of the spirit, which the faithful receive

from the Holy One. The white garments of fine linen, are an emblem of the

righteousness of the saints. They were not allowed a share of the earthly Canaan, as

the other tribes: for the Lord spake unto Aaron, "Thou shalt have no inheritance in

their land, neither shalt thou have any part among them: I am thy part, and thine

inheritance among the children of Israel." �umbers 18:20. Was not this a lively type

of the superior privilege of his beloved, who are delivered from the men of the world

who have their wretched portion in this transitory life? But the Lord is their

portion, and therefore in him they may hope, be their outward state ever so

indigent. The ceremonial purity which was required of them who bore the vessels of

the Lord, denotes, that holiness becomes the house of the Lord and all who worship

in his temple for ever.

But what are their sacrifices? Let an apostle speak this: they are "spiritual

sacrifices, acceptable to God by Jesus "Christ." 1 Peter 2:5. Perhaps we might say,

to use the legal style, there is the meat-offering of charitable distributions; the

drink-offering of penitent tears issuing from a broken contrite heart; the heave-

offering of prayer and elevated desires; the peace-offering of praise and

thanksgiving; and the whole burnt-offering of the whole man, when the body is

presented unto God a living sacrifice, when every lust is mortified, and the very life

surrendered for the honour of God in the spirit of martyrdom, which is our

reasonable service. These are the sacrifices which all the saints offer, not to an

unatoned, but to an atoned God. They themselves are their temples; and, besides,

they have access by faith into heaven, the holiest of all. Christ is their Altar, that

sanctifies all their gifts. His Spirit is the Fire that inflames, and his Merit is the salt

which powders and seasons all their sacrifices, when they come with acceptance

before the presence of JEHOVAH.

ELLICOTT, "Verse 34

THE DESCE�T OF THE GLOEY OF GOD UPO� THE TABER�ACLE.

(34) Then a cloud.—Heb., the cloud, i.e., the same cloud that had accompanied the

host and directed their journeys from Succoth (Exodus 13:20-22).

Covered the tent.—The cloud rested on the tent outside; the “glory of God,”—some

ineffably brilliant appearance—entered inside, and “filled” the entire dwelling. It

pleased God thus to manifest His intention of making good His promise to go with

the people in person (Exodus 33:17).

PETT, "Verses 34-38

Yahweh Commissions the Dwellingplace (Exodus 40:34-38).

All the work having been completed and the Sanctuary set up Yahweh comes and

sets His seal on it. We may analyse this last passage as follows:

a The cloud covered the Tent of Meeting, and the glory of Yahweh filled the

Dwellingplace and Moses was unable to enter into the Tent of Meeting because the

cloud abode on it and the glory of Yahweh filled the Dwellingplace (Exodus 40:35-

36).

b When the cloud was taken up from over the Dwellingplace, the children of Israel

went onward, throughout all their journeys (Exodus 40:36).

b But if the cloud was not taken up, then they did not journey until the day that it

was taken up (Exodus 40:37).

a For the cloud of Yahweh was on the Dwellingplace by day, and there was fire

in it by night, in the sight of all the house of Israel, throughout all their journeys

(Exodus 40:38).

�ote that in ‘a’ the cloud covering the Tent of Meeting and the glory of Yahweh

filling the Dwellingplace is mentioned twice as dual witness to the unique occurrence

on this first erection of the Dwellingplace, then in the parallel we are told that the

cloud was on the Dwellingplace, and the fire by night, making the third and

complete witness. In ‘b’ when the cloud was take up they went on, and in the

parallel if it was not taken up they did not go on.

Exodus 40:34-35

‘Then the cloud covered the Tent of Meeting, and the glory of Yahweh filled the

Dwellingplace. And Moses was not able to enter into the Tent of Meeting, because

the cloud abode on it, and the glory of Yahweh filled the Dwellingplace.’

Once the Dwellingplace was set up the cloud covered it and the glory of Yahweh

filled it. The result was that such was the glory that even Moses, who had

experienced so much of the glory of Yahweh, could not enter it. �ote the repetition

of the covering by the cloud and the entering of the glory of Yahweh. Something

repeated twofold is certain and sure (Genesis 41:32). In the old Tent of Meeting

Moses had been able to enter it because the cloud remained outside. But that was

not Yahweh’s dwellingplace.

That the Tent of Meeting referred to is the Dwellingplace is confirmed by the fact

that:

1) The Dwellingplace is in context constantly called the Tent of Meeting (Exodus

40:2; Exodus 40:6; Exodus 40:12; Exodus 40:24; Exodus 40:26; Exodus 40:29;

Exodus 40:32).

2) That the cloud would necessarily accompany the glory to veil it.

This excessiveness of glory was necessarily only for a short time. It was a short term

manifestation, followed by the lesser manifestation of cloud and fire. That the glory

gradually faded, as did the glory on Moses’ face, is revealed by the fact that activity

would, of course, take place within the Sanctuary. Aaron had to enter it twice daily

to light and dress the lamps (Exodus 27:20-21). Incense had to be offered twice daily

(Exodus 30:7-8). The showbread had to be placed (Leviticus 24:8). (See also

Leviticus 10:13). Thus we must assume that such manifestation as remained became

restricted to the Most Holy Place. But the cloud clearly hovered above the

Dwellingplace so that it could be seen, and probably the fire also.

PULPIT, "THE DESCE�T OF THE GLORY OF GOD O� THE COMPLETED

WORK. The work was finished the fist incense burnt (Exodus 40:27)—the first

sacrifice offered (Exodus 40:29). Those who had watched the proceedings, and those

who had been engaged in them, were probably about to retire to rest. Even Moses

had withdrawn, and left the tabernacle to itself—when suddenly, there was a

manifestation of Divine Power. The cloud, which had gone before the Israelites from

Succoth onward (Exodus 13:20-22), and which had recently settled upon the

extemporised "Tent of Meeting" (Exodus 33:9), left its place, and "covered" the

newly-erected structure externally (Exodus 40:34), while an intensely brilliant

light—here called "the glory of God"—filled the whole interior of the tabernacle

(ib,). Moses, it appears, would fain have re-entered the tabernacle—to see the great

sight" (Exodus 3:3); but he could not—the "glory" was too dazzling (Exodus 40:35).

Thus a distinct approval was given to all that had been done. God accepted his

house, and entered it. The people saw that he had foregone his wrath, and would be

content henceforth to dwell among them and journey with them. Henceforth,

throughout the wanderings, the cloud and tabernacle were inseparable. If the cloud

was lifted a little off it and moved in front, the tabernacle had to follow (Exodus

40:36)—if it settled down on the roof, the people stopped and remained until it

moved again (Exodus 40:37). The appearance was as of a cloud by day, and as of

fire by night, so that all could always see where the tabernacle was, and whether it

was stationary or in motion (Exodus 40:38). After the first descent, it would seem

that "the glory" withdrew into the Holy of Holies, so that both Moses and the

priests could enter the holy place, and minister there (Le Exodus 8:10; Exodus

10:13, etc.).

Exodus 40:34

Then a cloud. In the original "the cloud," i.e. the cloud so often spoken of (Exodus

13:21, Exodus 13:22; Exodus 14:19, Exodus 14:20, Exodus 14:24; Exodus 19:9;

Exodus 24:15-18; Exodus 33:9, Exodus 33:10). Covered the tent. Descended on the

outer covering and rested there. Filled the tabernacle. Entered inside, and filled

both holy place and Holy of Holies.

35 Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.

GILL, "And Moses was not able to enter into the tent of the congregation,.... He had been there before, both in the holy, and in the most holy place, to see that the furniture of each were put as the Lord directed, which being done he came out again; and now a cloud being on the outside of it, and the glory of the Lord within, he was so struck with an awe and reverence of the divine Being, of whose presence these were a symbol, that he could not engage his heart, or had not boldness to go into the tabernacle until he was called, Lev_1:1 for so it follows:

because the cloud abode thereon, and the glory of the Lord filled the tabernacle; there was something, no doubt, very venerable in the spreading cloud, as well as very striking in the refulgent glory, which commanded distance, even to a person that had been used to converse with God; Moses, that went into the midst of the cloud where the Lord was, now could not or durst not go into the tabernacle it covered; and he who then was not deterred by the sight of the glory of God, which was like devouring fire, Exo_24:16 now could not, or at least thought it not proper and advisable to enter into the holy place erected for the service and worship of God; the chief reason of which may be, because, as yet, he had not a call to enter, as he then had, and as we find was afterwards given him, Lev_1:1 and perhaps another reason may be, because he was now no longer a priest; Aaron and his sons being invested with the priestly office, whose business it was to draw nigh to God; and indeed the call he afterwards had was not to come into the tabernacle, but was a call unto him out of it.

JAMISO�, "Moses was not able to enter into the tent of the congregation—How does this circumstance show the incapacity of man, in his present state, to look upon the unveiled perfections of the Godhead! Moses could not endure the unclouded effulgence, nor the sublimest of the prophets (Isa_6:5). But what neither Moses nor the most eminent of God’s messengers to the ancient church through the weakness of nature could endure, we can all now do by an exercise of faith; looking unto Jesus, who reflected with chastened radiance the brightness of the Father’s glory; and who, having as the Forerunner for us, entered within the veil, has invited us to come boldly to the mercy seat. While Moses was compelled, through the influence of overwhelming awe, to stand aloof and could not enter the tabernacle, Christ entered into the holy place not made with hands; nay, He is Himself the true tabernacle, filled with the glory of God, ever with the grace and truth which the Shekinah typified. What great reason we have to thank God for Jesus Christ, who, while He Himself was the brightness of the Father’s glory, yet exhibited that glory in so mild and attractive a manner, as to allure us to draw near with confidence and love into the Divine Presence!

ELLICOTT, "(35) Moses was not able to enter into the tent.—Apparently, Moses,

seeing the cloud descend, as it had been wont to do upon the temporary “tent of

meeting” (Exodus 33:9), endeavoured to re-enter the Tabernacle which he had

quitted, but was unable; the “glory” forbade approach. (Comp. the effect of the

“glory” when it descended on Solomon’s Temple, 1 Kings 8:11; 2 Chronicles 5:14; 2

Chronicles 7:2.)

�ISBET, "Verse 35

WHE� THE GLORY CAME

‘Then … the glory of the Lord filled the Tabernacle.’

Exodus 40:35

I. When the Tabernacle was finished, God took visible possession of it.—‘The cloud

covered the tent of meeting, and the glory of the Lord filled the Tabernacle.’ God

still makes the place of His feet glorious in the sanctuary, and again and again the

place of prayer has been made beautiful with His Presence. But let us never forget

that God dwelleth not in temples made with hands, except as men bring Him there.

The heart is God’s true home. The true Shekinah, as �ovalis said, is man. ‘Know ye

not that ye are the temple of God?’ Thus saith the high and lofty One that

inhabiteth eternity, whose name is Holy, ‘I dwell in the high and holy place, with

him also that is of a contrite and humble spirit.’ Does God dwell in us? Has He

taken up His abode in our hearts? All He waits for is to have the heart’s door flung

open to Him.

II. The cloud, which was the visible token of God’s presence, decided all the

movements of the Israelites.—When it rested, they rested; when it moved, they

moved. Their journeys were all undertaken under the conscious guidance of God.

And that remains the only safe method of travel. It is safe to go wherever God leads,

but we rush on ruin if we venture on any path without His sanction and blessing.

We are sometimes in difficulty as to what course we ought to take. How shall we

decide matters? By seeing if God goes before us. The signs of His leading are never

hard to discern. If He does not go before us, we had better stay where we are. ‘If

Thy presence go not with us, carry us not up hence.’ But if we are conscious that we

are following the leading of God, we may venture forward without fear.

Illustration

(1) ‘The highest that thought can compass, or words express—God with us. This is

the one all-pervading idea. Thus through all their wanderings these people literally

dwelt “under the shadow of the Almighty.” Emphasise the condescension of Him

who fills heaven and earth, thus to locate Himself day and night with His redeemed

people, and by the constant sign of His presence in the cloud strengthening their

faith in the unseen though ever-present Jehovah. The constant sense of God’s

presence is our great need. It ennobles and transfigures life, which without it is a

failure. The Saviour has anticipated this necessity, and provided for it (Matthew

28:20).’

(2) ‘It is not survival from an effete and rude ritual which proclaims that “without

shedding of blood is no remission.” The heart of the gospel is that Christ’s death

makes access to the Holiest of all possible, and nothing else makes it possible. We

must first betake ourselves to the altar of sacrifice, and then be cleansed in “the

laver of regeneration,” before we can lift the heavy curtain shutting us out from the

place where a priestly people kindles its incense of praise, trims its lamp of holy

living, and offers all its works to God. The removal of the guilt that puts a gulf

between God and us, which none but He can bridge, and which can be removed only

by the death that takes away the sin of the world, must be followed by the baptism

in the Holy Ghost which cleanses from all filthiness of the flesh and spirit. Then the

way into the holy place is open for us here and now, and in due time the

worshippers there will pass into the holiest of all, and dwell forever in the light of

the glory between the cherubim. The steps as from within outwards are three,—the

ark of the testimony, the altar of incense, the altar of burnt-offering. God comes out

and down to us by these. By the same must we go up and go in to Him.’

PULPIT, "Moses was not able to enter. It is implied that he wished—nay, tried—to

enter—but the "glory" prevented him. (Compare 1 Kings 8:11; 2 Chronicles 5:14; 2

Chronicles 7:2.) Because the cloud abode thereon. It was not the external "cloud"

which prevented Moses from entering, but the internal "glory." But the two are

regarded as inseparable.

36 In all the travels of the Israelites, whenever the cloud lifted from above the tabernacle, they would set out;

CLARKE, "When the cloud was taken up - The subject of these three last verses has been very largely explained in the notes on Exo_13:21, to which, as well as to the general remarks on that chapter, the reader is requested immediately to refer. See Clarke’s note on Exo_13:21.

GILL, "And when the cloud was taken up from over the tabernacle,.... By the Lord himself, or it removed by his order, that is, rose up and stood above the tabernacle, and appeared in the form of a pillar, and went before it:

the children of Israel went onward in all their journeys; the motion of the cloud was a direction to set forward and continue their journey as long as it lasted; but when it rested and abode upon the tabernacle, then they stopped and rested also, as is suggested in the following verse Exo_40:37, see Num_9:17 thus the saints are to be followers of God as dear children, and to follow the Lamb whithersoever he goes or directs, and walk after the Spirit, the dictates and directions thereof; so the wheels in Ezekiel's vision went and stood, as did the living creatures, and the spirit in them, Eze_1:19.

JAMISON, "when the cloud was taken up from over the tabernacle— In journeying through the sandy, trackless deserts of the East, the use of torches, exhibiting a cloud of smoke by day and of fire by night, has been resorted to from time immemorial. The armies of Darius and Alexander were conducted on their marches in this manner [Faber]. The Arab caravans in the present day observe the same custom; and materials for these torches are stored up among other necessary preparations for a journey. Live fuel, hoisted in chafing dishes at the end of long poles, and being seen at a great distance, serves, by the smoke in the daytime and the light at night, as a better signal for march than the sound of a trumpet, which is not heard at the extremities of a large camp [Laborde]. This usage, and the miracle related by Moses, mutually illustrate each other. The usage leads us to think that the miracle was necessary, and worthy of God to perform; and, on the other hand, the miracle of the cloudy pillar, affording double benefit of shade by day and light at night, implies not only that the usage was not unknown to the Hebrews, but supplied all the wants which they felt in common with other travellers through those dreary regions [Faber, Hess, Grandpierre]. But its peculiar appearance, unvarying character, and regular movements, distinguished it from all the common atmospheric phenomena. It was an invaluable boon to the Israelites, and being recognized by all classes among that people as the symbol of the Divine Presence, it guided their journeys and regulated their encampments (compare Psa_29:1-11; Psa_105:1-45).

ELLICOTT, "(36-38) The cloud was henceforth, in a peculiar way, attached to the

Tabernacle. As a cloud it rested upon it by day; as a pillar of fire by night. Only in

one case was it removed, viz., when it was the Divine will that Israel should march.

(See �umbers 9:15-22.)

PETT, "Exodus 40:36-38

‘And when the cloud was taken up from over the Dwellingplace, the children of

Israel went onward, throughout all their journeys, but if the cloud was not taken up,

then they did not journey until the day that it was taken up. For the cloud of

Yahweh was on the Dwellingplace by day, and there was fire in it by night, in the

sight of all the house of Israel, throughout all their journeys.’

The pillar of cloud and fire now abode in or on the Dwellingplace. And while it

remained there it was clear that Yahweh wished to remain there. But when the

pillar ‘was taken up’ then it was time to move on. And the pillar would then go

before them. Yahweh was fulfilling His promise to be among them to the letter. (See

�umbers 9:15-23). But the very verb ‘was taken up’ (niphal - ‘was come up’) may

suggest an outside agency. Yahweh was not limited to the Dwellingplace.

The graciousness of God is revealed in that the pillar was always discernible, either

as cloud or fire. The cloud could be seen in the daylight, and the fire in the darkness.

They knew that He was there.

So the book which began with Israel being brought into bondage under one king

ends with Israel being led into freedom under another King, One Who dwelt in

unapproachable glory.

PULPIT, "Exodus 40:36-38

And when—i.e. "whensoever." The last three verses describe the manner in which

the cloud henceforth served the Israelites as guide—not only directing their course,

but determining when they were to move, and how long they were to rest at each

encampment. For a further account of the same, see �umbers 9:15-23.

37 but if the cloud did not lift, they did not set out—until the day it lifted.

GILL, "But if the cloud were not taken up, then they journeyed not,.... Even if it continued so two days, or a month, or a year, as very probably it sometimes did; which will in some measure account for the long continuance of the Israelites in the wilderness, see Num_9:22.

till the day that it was taken up: or, "of its ascent" (f), being "lifted up", or going upwards, higher in the air, right over the tabernacle, or perhaps more to the front of it; the word used before in this and the preceding verse has the signification of ascending upwards.

38 So the cloud of the Lord was over the tabernacle by day, and fire was in the cloud by night, in the sight of all the Israelites during all their travels.

CLARKE, "For the cloud of the Lord was upon the tabernacle by day - This

daily and nightly appearance was at once both a merciful providence, and a demonstrative proof of the Divinity of their religion: and these tokens continued with them throughout all their journeys; for, notwithstanding their frequently repeated disobedience and rebellion, God never withdrew these tokens of his presence from them, till they were brought into the promised land. When, therefore, the tabernacle became fixed, because the Israelites had obtained their inheritance, this mark of the Divine presence was no longer visible in the sight of all Israel, but appears to have been confined to the holy of holies, where it had its fixed residence upon the mercy-seat between the cherubim; and in this place continued till the first temple was destroyed, after which it was no more seen in Israel till God was manifested in the flesh.

As in the book of Genesis we have God’s own account of the commencement of the World, the origin of nations, and the peopling of the earth; so in the book of Exodus we have an account, from the same source of infallible truth, of the commencement of the Jewish Church, and the means used by the endless mercy of God to propagate and continue his pure and undefiled religion in the earth, against which neither human nor diabolic power or policy have ever been able to prevail! The preservation of this religion, which has ever been opposed by the great mass of mankind, is a standing proof of its Divinity. As it has ever been in hostility against the corrupt passions of men, testifying against the world that its deeds were evil, these passions have ever been in hostility to it. Cunning and learned men have argued to render its authority dubious, and its tendency suspicious; whole states and empires have exerted themselves to the uttermost to oppress and destroy it; and its professed friends, by their conduct, have often betrayed it: yet librata ponderibus suis, supported by the arm of God and its own intrinsic excellence, it lives and flourishes; and the river that makes glad the city of God has run down with the tide of time 5800 years, and is running on with a more copious and diffusive current.

Labitur, et labetur in omne volubilis aevum.

“Still glides the river, and will ever glide.”

We have seen how, by the miraculous cloud, all the movements of the Israelites were directed. They struck or pitched their tents, as it removed or became stationary. Every thing that concerned them was under the direction and management of God. But these things happened unto them for ensamples; and it is evident, from Isa_4:5, that all these things typified the presence and influence of God in his Church, and in the souls of his followers. His Church can possess no sanctifying knowledge, no quickening power but from the presence and influence of his Spirit. By this influence all his followers are taught, enlightened, led, quickened, purified, and built up on their most holy faith; and without the indwelling of his Spirit, light, life, and salvation are impossible. These Divine influences Are necessary, not only for a time, but through all our journeys, Exo_40:38; though every changing scene of providence, and through every step in life. And these the followers of Christ are to possess, not by inference or inductive reasoning, but consciously. The influence is to be felt, and the fruits of it to appear as fully as the cloud of the Lord by day, and the fire by night, appeared in the sight of all the house of Israel. Reader, hast thou this Spirit? Are all thy goings and comings ordered by its continual guidance? Does Christ, who was represented by this tabernacle, and in whom dwelt all the fullness of the Godhead bodily, dwell in thy heart by faith? If not, call upon God for that blessing which, for the sake of his Son, he is ever disposed to impart; then shalt thou be glorious, and on all thy glory there shall be a defense. Amen, Amen.

On the ancient division of the law into fifty-four sections, see the notes at the end of

Genesis (Gen_50:26 (note)). Of these fifty-four sections Genesis contains twelve; and the commencement and ending of each has been marked in the note already referred to. Of these sections Exodus contains eleven, all denominated, as in the former case, by the words in the original with which they commence. I shall point these out as in the former, carrying the enumeration from Genesis.

The Thirteenth section, called שמות shemoth, begins Exo_1:1, and ends Exo_6:1.

The Fourteenth, called וארא vaera, begins Exo_6:2, and ends Exo_9:35.

The Fifteenth, called בא bo, begins Exo_10:1, and ends Exo_13:16.

The Sixteenth, called בשלח beshallach, begins Exo_13:17, and ends Exo_17:16.

The Seventeenth, called יתרו yithro, begins Exo_18:1, and ends Exo_20:26.

The Eighteenth, called משפטים mishpatim, begins Exo_21:1, and ends Exo_24:18.

The Nineteenth, called תרומה terumah, begins Exo_25:2, and ends Exo_27:19.

The Twentieth, called תצוה tetsavveh, begins Exo_27:20, and ends Exo_30:10.

The Twenty-First, called תשא tissa, begins Exo_30:11, and ends Exo_34:35.

The Twenty-Second, called ויקהל vaiyakhel, begins Exo_36:1, and ends Exo_38:20.

The Twenty-Third, called פקודי pekudey, begins Exo_38:21, and ends Exo_40:38.

It will at once appear to the reader that these sections have their technical names from some remarkable word, either in the first or second verse of their commencement.

GILL, "For the cloud of the Lord was upon the tabernacle by day,.... Or over it (g), it covered it, when it abode upon it, and rested; and stood on high over it when it moved and the people journeyed:

and fire was on it by night; the same phenomenon which had the appearance of a cloud in the day time shone like fire in the night time: or "fire was in it" (h); that is, in the cloud; so it appeared in the night, and was, as the Targum of Jonathan here calls it, a pillar of fire; the same with the pillar of cloud and fire, which departed not from the people all the while they were in the wilderness, Exo_13:21 and this was

in the sight of all the house of Israel, throughout all their journeys; whether by night or by day; for in hot countries they travel much by night; and as the cloud was both a shelter from the heat of the sun in the daytime, and a direction of their way; so the fire by night was of the same use for direction, and might be also terrifying to wild beasts in the wilderness, who are afraid of fire, and so be a security to the Israelites from them; all which is an emblem of the guidance and protection, light, joy, and comfort, the church of God has from his gracious presence, while in the wilderness of this world; see Isa_4:5.

JAMISO�, "the cloud of the Lord was upon the tabernacle, etc.— While it had

hitherto appeared sometimes in one place, sometimes in another, it was now found on the tabernacle only; so that from the moment that sanctuary was erected, and the glory of the Lord had filled the sacred edifice, the Israelites had to look to the place which God had chosen to put His name there, in order that they might enjoy the benefit of a heavenly Guide (Num_9:15-23). In like manner, the church had divine revelation for its guide from the first - long before the Word of God existed in a written form; but ever since the setting up of that sacred canon, it rests on that as its tabernacle and there only is it to be found. It accompanies us wherever we are or go, just as the cloud led the way of the Israelites. It is always accessible and can be carried in our pockets when we walk abroad; it may be engraved on the inner tablets of our memories and our hearts; and so true, faithful, and complete a guide is it, that there is not a scene of duty or of trial through which we may be called to pass in the world, but it furnishes a clear, a safe, and unerring direction (Col_3:16).

CALVI�, "38.For the cloud of the Lord was on the tabernacle. Moses more

distinctly explains what he had said generally respecting the cloud, viz., that by

night a fiery column appeared, because the cloud would not have been visible

amidst the darkness. A second explanation is also added, that this did not happen

once or twice only, but “in all their journeys;” so that they were never without a

sight of the cloud, which might be a witness of God’s presence, whether, being

settled on the tabernacle, it commanded them to rest, or, by its ascension, gave them

the sign for removing the camp. �ow, the equability of this proceeding, in all the

variety of times and marches, did not a little conduce to certainty; for, if the cloud

had daily accomplished the same course, this very regularity would have obscured

the power’ of God; but when for a whole year it did not move, and then frequently

proceeded to a new place, and now by its. guidance pointed out a longer journey,

now a shorter one, by this very diversity the paternal care of God, who was never

unmindful of His people, more conspicuously manifested itself.

PULPIT, "The cloud … was upon the tabernacle by day and fire was on. it by night.

Compare Exodus 13:21, Exodus 13:22; and Exodus 14:20, Exodus 14:24; �umbers

9:15, �umbers 9:16. The cloud had two aspects—one obscure, the other radiant. It

was a dark column by day—a pillar of fire by night. Thus it was always visible.