Moses called up into the mount. A. M. 2513. EXODUS. A. M. 2513. The glory of God appears. there was under his feet as it | and, behold, Aaron and Hur are An. Exod Isr. 1. Were a paved work of a " sapphire with you: if any man have any An. Exod. Isr. 1. stone, and as it were the 。 body matters to do, let him come unto them. Sivan. of heaven in his clearness, S 12 And the LORD said unto Moses, Come up to me into the mount, and be there and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. 13 And Moses rose up, and his minister Joshua and Moses went up into the mount of God. 14 And he said unto the elders, Tarry ye here for us, until we come again unto you: Ezek. i. 26; x. 1; Rev. iv. 3. Matt. xvii. 2- PChap. xix. 21. Ver. 10; chap. xxxiii. 20; Gen. xvi. 13; xxxii. 30; Deut. iv: 33; Judg. xiii. 22.- - Gen. xxxi. 54; chap. xviii. 12; 1 Cor. x. 18.- Ver. 2, 15, 18.— Chap. xxxi. 18; xxxii. 15, In Scheuchzer's Physica Sacra, among his numerous fine engravings, there is one of this glorious manifestation, which cannot be too severely reprehended. The Supreme Being is represented as an old man, sitting on a throne, encompassed with glory, having a crown on his head, and a sceptre in his hand, the people prostrate in adoration at the foot of the piece. A print of this kind should be considered as utterly improper, if not blasphemous. W Sivan. 15 And Moses went up into the mount, and a cloud covered the mount. 16 And the glory of the LORD abode upon Mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses, out of the midst of the cloud. 17 And the sight of the glory of the LORD was like devouring fire, on the top of the mount, in the eyes of the children of Israel. Verse 13. Moses rose up] In verse 16 it is said that the glory of the Lord abode on the mount, and the cloud covered it. The glory was probably above the cloud, and it was to the cloud that Moses and his servant Joshua ascended at this time, leaving Aaron and the elders below. After they had been in this region, viz., where the cloud encompassed the mountain, for six days, God appears to have called Moses up higher : compare the 16th and 18th verses. Moses then asIsrael he laid not hiscended to the glory, leaving Joshua in the cloud, with whom he had, no doubt, frequent conferences during the forty days he continued with God on the mount. Verse 11. Upon the nobles of hand] This laying on of the hand has been variously explained. 1. He did not conceal himself from the nobles of Israel by covering them with his hand, as he Verse 14. Tarry ye here for us] Probably Moses did Moses, chap. xxxiii. 22. 2. He did not endue any did not know that he was to continue so long on the of the nobles, i. e., the seventy elders, with the gift of mount, nor is it likely that the elders tarried the whole prophecy; for so laying on of the hand has been under- forty days where they were they doubtless, after stood. 3. He did not slay any of them; none of them waiting some considerable time, returned to the camp; received any injury; which is certainly one meaning and their return is supposed to have been the grand of the phrase see Neh. xiii. 21; Psa. lv. 20. Also cause why the Israelites made the golden calf, as they they saw God, i. e., although they had this discovery probably reported that Moses was lost. of his majesty, yet they did eat and drink, i. e., were preserved alive and unhurt. Perhaps the eating and drinking here may refer to the peace-offerings on which they feasted, and the libations that were then offered on the ratification of the covenant. But they rejoiced the more because they had been so highly favoured, and were still permitted to live; for it was Verse 16. And the seventh day he called] It is very generally apprehended that God never showed his glory likely that Moses went up into the mount on the first in this signal manner but for the purpose of manifest-day of the week; and having with Joshua remained ing his justice; and therefore it appeared a strange thing that these should have seen God as it were face to face, and yet live. See Gen. xvi. 13; xxxiii. 30; and Judg. xiii. 22, 23. ( Verse 12. Come up to me into the mount, and be there] We may suppose Moses to have been, with Aaron, Nadab, Abihu, and the seventy elders, about midway up the mount; for it plainly appears that there were several stations on it. Aaron and Hur are with you] Not knowing how long he might be detained on the mount, and knowing that many cases might occur which would require the interference of the chief magistrate, Moses constituted them regents of the people during the time he should be absent. in the region of the cloud during six days, on the seventh, which was the Sabbath, God spake to him, and delivered successively to him, during forty days and forty nights, the different statutes and ordinances which are afterwards mentioned. Verse 17. The glory of the Lord was like devouring fire] This appearance was well calculated to inspire the people with the deepest reverence, and godly fear; and this is the use the apostle makes of it, Heb. xii. The people required to bring CHAP. XXV. 28, 29, where he evidently refers to this place, saying, Let us have grace whereby we may serve God acceptably with reverence and godly fear; for our God is a CONSUMING FIRE. Seeing the glory of the Lord upon the mount like a devouring fire, Moses having tarried long, the Israelites probably supposed that he had been devoured or consumed by it, and therefore the more easily fell into idolatry. But how could they do this, with this tremendous sight of God's glory before their eyes? free-will offerings to the Lord. of the people are suffered to come up to the Divine glory, not even Aaron, nor his sons, nor the nobles of Israel. Moses was a type of Christ, who is the mediator of the New Covenant; and he alone has access to God in behalf of the human race, as Moses had in behalf of Israel. 2. The law can inspire nothing but terror, when viewed unconnected with its sacrifices, and those sacrifices are nothing but as they refer to Jesus Christ, the Lamb of God, who alone by the sacrifice of himself, Verse 18. Forty days and forty nights. During | bears away the sin of the world. the whole of this time he neither ate bread nor drank water; see chap. xxxiv. 28; Deut. ix. 9. Both his body and soul were so sustained by the invigorating presence of God, that he needed no earthly support, and this may be the simple reason why he took none. Elijah fasted forty days and forty nights, sustained by the same influence, Į Kings xix. 8; as did likewise our blessed Lord, when he was about to commence the public ministry of his own Gospel, Matt. iv. 2. 3. The blood of the victims was sprinkled both on the altar and on the people, to show that the death of Christ gave to Divine justice what it demanded, and to men what they needed. The people were sanctifred by it unto God, and God was propitiated by it unto the people. By this sacrifice the law was magnified and made honourable, so Divine justiče received its due; and those who believe are justified from all guilt, and sanctified from all sin, so they receive all that they need. Thus God is well pleased, and believers eter1. MOSES, who was the mediator of the Old Cove-nally saved. This is a glorious economy, highly nant, is alone permitted to draw nigh to God; none worthy of God its author. CHAPTER XXV. The Lord addresses Moses out of the Divine glory, and commands him to speak unto the Israelites, that they may give him free-will offerings, 1, 2. The different kinds of offerings, gold, silver, and brass, 3. Purple, scarlet, fine linen, and goats' hair, 4. Rams' skins, badgers' skins, (rather violet-coloured skins,) and shittim wood, 5., Oil and spices, 6. Onyx stones, and stones for the ephod and breastplate, 7. A sanctuary is to be made after the pattern of the tabernacle, 8, 9. The ark and its dimensions, 10. Its crown of gold, 11. Its rings, 12. Its staves, and their use, 13-15. The testimony to be laid up in the ark, 16. The mercy-seat and its dimensions, 17. The cherubim, how made and placed, 18-20. The mercy seat to be placed on the ark, and the testimony to be put within it, 21. The Lord promises to commune with the people from the mercy-seat, 22. The table of shew-bread, and its dimensions, 23. Its crown and border of gold, 24, 25. Its rings, 26, 27. Staves, 28. Dishes, spoons, and bowls, 29. Its use, 30. golden candlestick; its branches, bowls, knops, and flowers, 31-36. Its seven lamps, 37. Tongs and snuffers, 38. The weight of the candlestick and its utensils, one talent of gold, 39. according to the pattern showed to Moses on the mount, 40. NOTES ON CHAP. XXV. Verse 2. That they bring me an offering] The offering here mentioned is the terumah, a kind of free-will offering, consisting of any thing that was necessary for the occasion. It signifies properly any thing that was lifted up, the heave-offering, because in presenting it to God it was lifted up to be laid on his altar; but see on chap. xxix. 26. God requires that they should build him a tent, suited in some sort to his dignity and eminence, because he was to act as their king, and to dwell among them; and they were to consider themselves as his subjects, and in this character to bring him presents, which was considered to be the duty of every subject appearing before his prince, See chap, xxiii. 15. of every man that giveth it willingly with his heart, ye shall take my offering. The All to be made 3 And this is the offering which ye shall e Chap. xxxv. 5, 21; 1 Chron. xxix. 3, 5, 9, 14; Ezra ii. 68; iii. 5; vii. 16; Neh. xi. 2; 2 Cor. viii. 12; ix. 7. Verse 3. This is the offering] There were three kinds of metals: 1. GOLD, ni zahab, which may properly signify wrought gold; what was bright and resplendent, as the word implies. In Job xxviii. 15, 16, 17, 19, gold is mentioned five times, and four of the words are different in the original. 1. SEGOR, from 10 sagar, to shut up; gold in the mine, or shut up in its ore. 2. KETHEM, from DD catham, to sign, seal, or stamp; gold made current by being coined; standard or sterling gold, exhibiting the stamp expressive of its value. 3. ZAHAB, wrought gold, pure, highly polished gold; probably what was used for overlaying or gilding. 4. PAZ, denoting solidity, compactness, and strength; probably gold formed into different kinds of plate, as it is joined in ver. 17 of The different offerings A. M. 2513. B. C. 1491. take of them; gold, and silver, | scarlet, and a fine linen, and goats' An. Exod. Isr. L. and brass, Sivan. 4 And blue, and purple, and d Or, silk; the above chapter with keley, vessels. The zahab, or pure gold, is here mentioned, because it was in a state that rendered it capable of being variously manufactured for the service of the sanctuary. 2. SILVER, keseph, from casaph, to be pale, wan, or white; so called from its well-known colour. eben yatsuk אבן יצוק נחושה ; is molten out of the stone nechushah, translated by the Vulgate, Lapis, solutus calore, in as vertitur, “The stone, liquefied by heat, is turned into brass." Is it going too far to say that the stone here may refer to the lapis calaminaris, which was used to turn the copper into brass? Because brass was capable of so fine a polish as to become exceedingly bright, and keep its lustre a considerable time, hence it was used for all weapons of war and defensive armour among ancient nations; and copper seems to have been in no-repute, but for its use in making brass. 5 And rams' skins dyed red, Gen. xli. 42. A. M. 2513. B. C. 1491. An. Exod. Isr. 1. Sivan. Goats' hair] Diy izzim, goals, but used here elliptically for goats' hair. In different parts of Asia Minor, Syria, Cilicia, and Phrygia, the goats have long, fine, and beautiful hair, in some cases almost as fine as silk, which they shear at proper times, and manufacture into garments. From Virgil, Georg. iii., v. 305-311, we learn that goats' hair manufactured into cloth was nearly of equal value with that formed from wool. Hæ quoque non cúra nobis leviore tuendæ ; Nec minor usus erit: quamvis Milesia. magno Vellera mutentur, Tyrios incocta rubores.— Nec minus interea barbas incanaque menta Cinyphii tondent hirci, setasque comantes, Usum in castrorum, et miseris velamina nautis. "For hairy goats of equal profit are With woolly sheep, and ask an equal care. "Tis true the fleece when drunk with Tyrian juice Is dearly sold, but not for needful use: Meanwhile the pastor shears their hoary beards And eases of their hair the loaden herds. Their camelots, warm in tents, the soldier hold, And shield the shivering mariner from the cold." DRYDEN. Verse 4. Blue] non techeleth, generally supposed to mean an azure or sky colour; rendered by the Sep-broth eylim meoddamim, literally, the skins of red rams. Verse 5. Rams' skins dyed red] 'any ob's my tuagint vaκivov, and by the Vulgate hyacinthum, à sky-blue or deep violet. Purple] argaman, á very precious colour, extracted from the purpura or murex, a species of shell-fish, from which it is supposed the famous Tyrian purple came, so costly, and so much celebrated in antiquity. See this largely described, and the manner of dying it, in Pliny, Hist. Nat., lib. ix., c. 60-65, edit. Bipont. Scarlet] tolaath, signifies a worm, of which this colouring matter was made; and, joined with ' shani, which signifies to repeat or double, implies that to strike this colour the wool or cloth was twice dipped: hence the Vulgate renders the original coccum bis tinctum, "scarlet twice dyed;" and to this Horace refers, Odar., lib. ii., od. 16, v. 35: And almost all It is a fact attested by many respectable travellers, that in the Levant sheep are often to be met with that have red or violet-coloured fleeces. ancient writers speak of the same thing. Homer describes the rams of Polyphemus as having a violetcoloured fleece, Αρσενες οίες ήσαν εὔτρεφεες, δασύμαλλοι, Καλοι τε, μεγαλοι τε, ιοδνεφες ειρος έχοντες. Odyss, lib. ix., ver. 425. "Strong were the rams, with native purple fair, Well fed, and largest of the fleecy care." POPE. Pliny, Aristotle, and others mention the same. And from facts of this kind it is very probable that the fable of the golden fleece had its origin. In the Zetland Isles I have seen sheep with variously coloured fleeces, some white, some black, some black and white, some of a very fine chocolate colour. Beholding those animals brought to my recollection those words of Virgil: Ipse sed in pratis Aries jam suave rubenti "No wool shall in dissembled colours shine; · е Chapter xxvii. 20. 7 Onyx stones, and stones to be set in the ephod, and in the An. Exod. Isr. 1. breastplate. 8 And let them make me a k Chap. xxviii. 15. i -5 Chapter xxx. 34. f Chapter xxx. 23.h Chap. xxviii. 4, 6. Badgers' skins] `n ny oroth techashim. Few terms have afforded greater perplexity to critics and commentators than this. Bochart has exhausted the subject, and seems to have proved that no kind of animal is here intended, but a colour. None of the ancient versions acknowledge an animal of any kind except the Chaldee, which seems to think the badger is intended, and from it we have borrowed our translation of the word. The Septuagint and Vulgate have skins dyed a violet colour; the Syriac, azure; the Arabic, black; the Coptic, violet; the modern Persic, ram-skins, &c. The colour contended for by Bochart is the hysginus, which is a very deep blue, So Pliny, Coccoque tinctum Tyrio tingere, ut fieret hysginum. They dip crimson in purple to make the colour called hysginus."-Hist. Nat., lib. ix., c.. 65, edit. Bipont. Shittim wood] By some supposed to be the finest species of the cedar; by others, the acacia Nilotica, a species of thorn, solid, light, and very beautiful. This acacia is known to have been plentiful in Egypt, and it abounds in Arabia Deserta, the very place in which Moses was when he built the tabernacle; and hence it is reasonable to suppose that he built it of that wood, which was every way proper for his purpose. Verse 6. Oil for the light] This they must have brought with them from Egypt, for they could not get any in the wilderness where there were no olives; but it is likely that this and some other directions refer more to what was to be done when in their fixed and settled residence, than while wandering in the wilderness. Spices] To make a confection for sweet incense, abounded in different parts of these countries. Verse 7. Onyx stones] We have already met with the stone called D shoham, Gen. ii. 12, and acknowledged the difficulty of ascertaining what is meant by it. Some think the onyx, some the sardine, and some the emerald, is meant. We cannot say precisely what it was; possibly it might have been that fine pale pebble, called the Egyptian pebble, several specimens of which now lie before me, which were brought from the coast of the Red Sea, and other parts in Egypt, by a particular friend of mine, on purpose to add to my collection of minerals. ८ Stones to be set in the ephod] Dabney milluim, stones of filling up. Stones so cut as to be proper to be set in the gold work of the breastplate. The 15 ephod. It is very difficult to tell what this was, or in what form it was made. It was a garment of some kind peculiar to the priests, and ever considered essential to all the parts of Divine worship, for without it no person attempted to inquire of God. As the word itself comes from the root TN aphad, he tied or bound close, Calmet supposes that it was a kind of girdle, which, brought from behind the neck and over the shoulders, and so hanging down before, was put Sivan. sanctuary; Chap. xxxvi. 1, 3, 4; Lev. iv. 6; x. 4; xxi. 12; Heb. ix. 1, 2. cross upon the stomach, and then carried round the waist, and thus made a girdle to the tunic. Where the ephod crossed on the breast there was a square ornament called ¡n choshen, the breastplate, in which twelve precious stones were set, each bearing one of the names of the twelve sons of Jacob engraven on it. There were two sorts of ephods, one of plain linen for the priests, the other very much embroidered for the high priest. As there was nothing singular in this common sort, no particular description is given; but that of the high priest is described very much in detail chap. xxviii. 6-8. It was distinguished from the common ephod by being composed of gold, blue, purple, scarlet, fine twisted linen, and cunning work, į. e., superbly ornamented and embroidered. This ephod was fastened on the shoulders with two precious stones, on which the twelve names of the twelve tribes of Israel were engraved, six names on each stone. These two stones, thus engraved, were different from those on the breastplate, with which they have been confounded. From Calmet's description. the ephod seems to have been a series of belts, fastened to a collar, which were intended to keep the garments of the priest closely attached to his body but there is some reason to believe that it was a sort of garment like that worn by our heralds; it covered the back, breast, and belly, and was open at the sides. A piece of the same kind of stuff with itself united it on the shoulders, where the two stones, already mentioned, were placed, and it was probably without sleeves. See on chap. xxviii. 2, &c. : Verse 8. Let them make me a sanctuary] ps mikdash, a holy place, such as God might dwell in; this was that part of the tabernacle that was called the most holy place, into which the high priest entered only once a year, on the great day of atonement. That I may dwell among them.] "This," says Mr. Ainsworth, "was the main end of all; and to this all the particulars are to be referred, and by this they are to be opened. For this sanctuary, as Solomon's temple afterwards, was the place of prayer, and of the public service of God, Lev. xvii. 4-6; Matt. xxi. 13; and it signified the Church which is the habitation of God through the Spirit, 2 Cor. vi. 16; Eph. ii. 19-22; Rev. xxi. 2, 3; and was a visible sign of God's presence and protection, Lev. xxvi. 11, 12; Ezek. xxxvii. 27, 28; 1 Kings vi. 12, 13; and of his leading them to his heavenly glory. For as the high priest entered into the tabernacle, and through the veil into the most holy place where God dwelt; so Christ entered into the holy of holies, and we also enter through the veil, that is to say his flesh. See the use Thus made of this by the apostle, Heb. ix. and x. the sanctuary is to be applied as a type, 1. To Christ's person, Heb. viii. 2; ix. 11, 12; John ii. 19-21. 2. To every Christian, 1 Cor. vi. 19. 3. To the Directions for the A. M. 2513. B. C. 1491. that 1I may dwell among 12 And thou shalt cast four An. Exod. Isr. 1. them. Sivan. m 9. According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it. 10 And they shall make an ark of shittim wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. 11 And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about. 1 Chap. xxix. 45; 1 Kings vi. 13; 2 Cor. vi. 16; Heb. iii. 6; Rev. xxi. 3. Ver. 40." Chapter xxxvii. 1; Deut. x. 3; Heb. ix. 4. Church; both particular, Heb. iii. 6; 1 Tim. iii. 15; and universal, Heb. x. 21: and it was because of the very extensive signification of this building, that the different things concerning this sanctuary are particularly set down by Moses, and so variously applied by the prophets and by the apostles."--See Ainsworth. As the dwelling in this tabernacle was the highest proof of God's grace and mercy towards the Israelites, so it typified. Christ's dwelling by faith in the hearts of believers, and thus giving them the highest and surest proof of their reconciliation to God, and of his love and favour to them; see Eph. i. 22, iii. 17. Verse 9. After the pattern of the tabernacle] It has been supposed that there had been a tabernacle before that erected by Moses, though it probably did not now exist; but the tabernacle which Moses is ordered to make was to be formed exactly on the model of this ancient one, the pattern of which God showed him in the mount, ver. 40. The word mishcan signifies literally the dwelling or habitation; and this was so called because it was the dwelling place of God; and the only place on the earth in which he made himself manifest. See the note on ver. 40, and on chapter xxxiii. 7-10, Verse 10. They shall make an ark] 18 aron signifies an ark, chest, coffer, or coffin. It is used particularly to designate that chest or coffer in which the testimony or two tables of the covenant was laid up, on the top of which was the propiliatory or mercy-seat, (see on ver. 17,) and at the end of which were the cherubim of gold, (ver. 18-20,) between whom the visible sign of the presence of the supreme God appeared as seated upon his throne. The ark was the most excellent of all the holy things which belonged to the Mosaic economy, and for its sake the tabernacle and the temple were built, chap. xxvi. 33; xl. 18, 21. It was considered as conferring a sanctity wherever it was fixed, 2 Chron. viii. 11; 2 Sam. vi. 12. Two cubits and a half shall be the length, &c.] About four feet five inches in length, taking the cubit as twenty-one inches, and two feet six inches in breadth and in depth. As this ark was chiefly intended to A. M. 2513. B. C. 1491: Sivan. rings of gold for it, and put them An. Exod. Isr. 1. in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it. 13 And thou shalt make staves of shittim wood, and overlay them with gold. 14 And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them. deposit the two tables of stone in, which had been written by the finger of God, we may very reasonably conjecture that the length of those tables was not less than four feet and their breadth not less than two. As to their thickness we can say nothing, as the depth of the ark was intended for other matters besides the two tables, such as Aaron's rod, the pot of manna, &c., &c,, though probably these were laid up beside, not in, the ark.. Verse 11. A crown of gold round about.] A border, or, as the Septuagint have it, Kvuатiа xрvσа отрeжTa KUKA, waves of gold wreathed round about." Verse 15. The staves-shall not be taken from it.] Because it should ever be considered as in readiness to be removed, God not having told them at what hour he should command them to strike their tents, If the. staves were never to be taken out, how can it be said, as in Num. iv. 6, that when the camp should set forward, they should put in the staves thereof, which intimates that when they encamped they took out the staves, which appears to be contrary to what is here said? To reconcile these two places, it has been supposed, with great show of probability, that besides the staves which passed through the rings of the ark, and by which it was carried, there were two other slaves or poles in the form of a bier or hand-barrow, on which the ark was laid in order to be transported in their journeyings, when it and its own staves, still in their rings, had been wrapped up in the covering of what is called badgers' skins and blue cloth. The staves of the ark itself, which might be considered as its handles simply to lift it by, were never taken out of their rings; but the staves or poles which served as a bier were taken from under it when they encamped. Verse 16. The testimony] The two tables of stone, which were not yet given; these tables were called ny eduth, from forward, onward, to bear witness to or of a person or thing. Not only the tables of stone, but all the contents of the ark, Aaron's rod, the pot of manna, the holy anointing oil, &c., bore testimony to the Messiah in his prophetic, sacerdotal, and regal offices. |