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Expositor's Bible Commentary Exodus 25:1 And the LORD spake unto Moses, saying, CHAPTER XXV. THE SHRINE AND ITS FURNITURE. Exodus 25:1-40 The first direction given to Moses on the mountain is to prepare for the making of a tabernacle wherein God may dwell with man. For this he must invite offerings of various kinds, metals and gems, skins and fabrics, oil and spices; and the humblest man whose heart is willing may contribute toward an abode for Him Whom the heaven of heavens cannot contain. Strange indeed is the contrast between the mountain burning up to heaven, and the lowly structure of the wood of the desert, which was now to be erected by subscription. And yet the change marks not a lower conception of deity, but an advance, just as the quiet and serene communion of a saint with God is loftier than the most agitating experience of the convert. This is the first announcement of a fixed abiding presence of God in the midst of men, and it is therefore the precursor of much. St. John certainly alluded to this earliest dwelling of God on earth when he wrote, "The Word was made flesh, and tabernacled among us" ( John 1:14 ). A little later it was said, "Ye also are builded together for an habitation of God" ( Ephesians 2:22 ); and again the very words used at first of the tabernacle are applied to faithful souls: "We are a temple of the living God, as God said, I will dwell in them and walk in them" ( 2 Corinthians 6:16 ; Leviticus 26:11 ). For God dwelt on earth in the Messiah hidden by the veil, that is to say His flesh ( Hebrews 10:20 ), and also in the hearts of all the faithful. And a yet fuller communion is to come, of which the tabernacle in the wilderness was a type, even the descent of the Holy City, when the true tabernacle of God shall be with men, and He shall tabernacle with them ( Revelation 21:3 ). It may seem strange that after the commandment "Let them make Me a sanctuary" the whole chapter is devoted to instructions, not for the tabernacle but for its furniture. But indeed the four articles enumerated in this chapter present a wonderfully graphic picture of the nature and terms of the intercourse of God with man. On one side is His revelation of righteousness, but righteousness propitiated and become gracious, and this is symbolised by the ark of the testimony and the mercy-seat. On the other side the consecration both of secular and sacred life is typified by the table with bread and wine, and by the golden candlestick. Except thus, no tabernacle could have been the dwelling of the Lord, nor ever shall be. And this is the true reason why the altar of incense is not even mentioned until a later chapter ( Exodus 30:1-38 ). We do homage to God because He is present: it is rather the consequence than the condition of His abode with us. The first step towards the preparation of a shrine for God on earth is the enshrining of His will: Moses should therefore make first of all an ark, wherein to treasure up "the testimony which I shall give thee," the two tables of the law ( Exodus 25:16 ). In it were also the pot of manna and Aaron's rod which budded ( Hebrews 9:4 ), and beside it was laid the whole book of the law, for a testimony, alas! against them ( Deuteronomy 31:26 ). Thus the ark was to treasure up the expression of the will of God, and the relics which told by what mercies and deliverances He claimed obedience. It was a precious thing, but not the most precious, as we shall presently learn; and therefore it was not made of pure gold, but overlaid with it. That it might be reverently carried, four rings were cast and fastened to it at the lower corners, and in these four staves, also overlaid with gold, were permanently inserted. The next article mentioned is the most important of all. It would be a great mistake to suppose that the mercy-seat was a mere lid, an ordinary portion of the ark itself. It was made of a different and more costly material, of pure gold, with which the ark was only overlaid. There is separate mention that Bezaleel "made the ark, ... and he made the mercy-seat" ( Exodus 37:1 , Exodus 37:6 ), and the special presence of God in the Most Holy Place is connected much more intimately with the mercy-seat than with the remainder of the structure. Thus He promises to "appear in the cloud above the mercy-seat" ( Leviticus 16:2 ). And when it is written that "Moses heard the Voice speaking unto him from above the mercy-seat which is upon the ark of the testimony" ( Numbers 7:89 ), it would have been more natural to say directly "from above the ark" unless some stress were to be laid upon the interposing slab of gold. In reality no distinction could be sharper than between the ark and its cover, from whence to hear the voice of God. And so thoroughly did all the symbolism of the Most Holy Place gather around this supreme object, that in one place it is actually called "the house of the mercy-seat" ( 1 Chronicles 28:11 ). Let us, then, put ourselves into the place of an ancient worshipper. Excluded though he is from the Holy Place, and conscious that even the priests are shut out from the inner shrine, yet the high priest who enters is his brother: he goes on his behalf: the barrier is a curtain, not a wall. But while the Israelite mused upon what was beyond, the ark, as we have seen, suggests the depth of his obligation; for there is the rod of his deliverance and the bread from heaven which fed him; and there also are the commandments which he ought to have kept. And his conscience tells him of ingratitude, and a broken covenant; by the law is the knowledge of sin. It is therefore a sinister and menacing thought that immediately above this ark of the violated covenant burns the visible manifestation of God, his injured Benefactor. And hence arises the golden value of that which interposes, beneath which the accusing law is buried, by means of which God "hides His face from our sins." The worshipper knows this cover to be provided by a separate ordinance of God, after the ark and its contents had been arranged for, and finds in it a vivid concrete representation of the idea "Thou hast cast all my sins behind Thy back" ( Isaiah 38:17 ). That this was its true intention becomes more evident when we ascertain exactly the meaning of the term which we have, not too precisely, rendered "mercy-seat." The word "seat" has no part in the original; and we are not to think of God as reposing on it, but as revealing Himself above. The erroneous notion has probably transferred itself to the type from the heavenly antitype, which is "the throne of grace," but it has no countenance either in the Greek or the Hebrew name of the Mosaic institution. Nor is the notion expressed that of gratuitous and unbought "mercy." When Jehovah showeth mercy unto thousands, the word is different. It is true that the root means "to cover," and is once employed in Scripture in that sense ( Genesis 6:14 ); but its ethical use is generally connected with sacrifice; and when we read of a "sin-offering for atonement," of the half-shekel being an "atonement-money," and of "the day of atonement," the word is a simple and very similar development from the same root with this which we render mercy-seat ( Exodus 30:10 , Exodus 30:16 ; Leviticus 23:27 , etc.). The Greek word is found twice in the New Testament: once when the cherubim of glory overshadow the mercy-seat , and again when God hath set forth Christ to be a propitiation ( Hebrews 9:5 ; Romans 3:25 ). The mercy-seat is therefore to be thought of in connection with sin, but sin expiated and thus covered and put away. We know mysteries which the Israelite could not guess of the means by which this was brought to pass. But as he watched the high priest disappearing into that awful solitude, with God, as he listened to the chime of bells, swung by his movements, and announcing that still he lived, two conditions stood out broadly before his mind. One was the bringing in of incense: "Thou shalt bring a censer full of burning coals of fire from before the altar, that the cloud of the incense may cover the mercy-seat" ( Leviticus 16:13 ). Now, the connection between prayer and incense was quite familiar to the Jew; and he could not but understand that the blessing of atonement was to be sought and won by intense and burning supplication. And the other was that invariable demand, the offering of a victim's blood. All the sacrifices of Judaism culminated in the great act when the high priest, standing in the most holy and the most occult spot in all the world, sprinkled "blood upon the mercy-seat eastwards, and before the mercy-seat sprinkled of the blood with his finger seven times" ( Leviticus 16:14 ). Thus the crowning height of the Jewish ritual was attained when the blood of the great national sacrifice was offered not only before God, but, with special reference to the covering up of the broken and accusing law, before the mercy-seat. No wonder that on either side of it, and moulded of the same mass of metal, were the cherubim in an attitude of adoration, their outspread wings covering it, their faces bent, not only as bowing in reverence before the Divine presence, but, as we expressly read, "toward the mercy-seat shall the faces of the cherubim be." For the meaning of this great symbol was among the things which "the angels desire to look into." We now understand how much was gained when God said "There will I meet thee, and I will commune with thee from above the mercy-seat" ( Exodus 25:22 ). It was an assurance, not only of the love which desires obedience, but of the mercy which passes over failure.[39] Thus far, there has been symbolised the mind of God, His righteousness and His grace. The next articles have to do with man, his homage to God and his witness for Him. There is first the table of the shewbread ( Exodus 25:23-30 ), overlaid with pure gold, surrounded, like the ark, with "a crown" or moulding of gold, for ornament and the greater security of the loaves, and strengthened by a border of pure gold carried around the base, which was also ornamented with a crown, or moulding. Close to this border were rings for staves, like those by which the ark was borne. The table was furnished with dishes upon which, every Sabbath day, new shewbread might be conveyed into the tabernacle, and the old might be removed for the priests to eat. There were spoons also, by which to place frankincense upon each pile of bread; and "flagons and bowls to pour out withal." What was thus to be poured we do not read, but there is no doubt that it was wine, second only to bread as a requisite of Jewish life, and forming, like the frankincense, a link between this weekly presentation and the meal-offerings. But all these were subordinate to the twelve loaves, one for each tribe, which were laid in two piles upon the table. It is clear that their presentation was the essence of the rite, and not their consumption by the priests, which was possibly little more than a safeguard against irreverent treatment. For the word shewbread is literally bread of the face or presence, which word is used of the presence of God, in the famous prayer "If Thy presence go not with me, carry us not up hence" ( Exodus 33:15 ). And of whom, other than God, can it here be reasonably understood? Now Jacob, long before, had vowed "Of all that Thou givest me, I will surely give the tenth to Thee" ( Genesis 28:22 ). And it was an edifying ordinance that a regular offering should be made to God of the staple necessaries of existence, as a confession that all came from Him, and an appeal, clearly expressed by covering it with frankincense, which typified prayer ( Leviticus 24:7 ) that He would continue to supply their need. Nor is it overstrained to add, that when this bread was given to their priestly representatives to eat, with all reverence and in a holy place, God responded, and gave back to His people that which represented the necessary maintenance of the tribes. Thus it was, "on the behalf of the children of Israel, an everlasting covenant" ( Leviticus 24:8 ). The form has perished. But as long as we confess in the Lord's Prayer that the wealthiest does not possess one day's bread ungiven--as long, also, as Christian families connect every meal with a due acknowledgment of dependence and of gratitude--so long will the Church of Christ continue to make the same confession and appeal which were offered in the shewbread upon the table. The next article of furniture was the golden candlestick ( Exodus 25:31-40 ). And this presents the curious phenomenon that it is extremely clear in its typical import, and in its material outline; but the details of the description are most obscure, and impossible to be gathered from the Authorised Version. Strictly speaking, it was not a lamp, but only a gorgeous lamp-stand, with one perpendicular shaft, and six branches, three springing, one above another, from each side of the shaft, and all curving up to the same height. Upon these were laid the seven lamps, which were altogether separate in their construction ( Exodus 25:37 ). It was of pure gold, the base and the main shaft being of one piece of beaten metal. Each of the six branches was ornamented with three cups, made like almond blossoms; above these a "knop," variously compared by Jewish writers to an apple and a pomegranate, and still higher, a flower or bud. It is believed that there was a fruit and flower above each of the cups, making nine ornaments on each branch. The "candlestick" in Exodus 25:34 can only mean the central shaft, and upon this there were "four cups with their knops and flowers" instead of three. With the lamp were tongs, and snuff-dishes in which to remove the charred wick from the temple. As we are told that when the Lord called the child Samuel, "the lamp of God was not yet gone out" ( 1 Samuel 3:3 ), it follows that the lights were kept burning only during the night. We have now to ascertain the spiritual meaning of this stately symbol. There are two other passages in Scripture which take up the figure and carry it forward. In Zechariah ( Zechariah 4:2-12 ) we are taught that the separation of the lamps is a mere incident; they are to be conceived of as organically one, and moreover as fed by secret ducts with oil from no limited supply, but from living olive trees, vital, rooted in the system of the universe. Whatever obscurity may veil those "two sons of oil" (and this is not the place to discuss the subject), we are distinctly told that the main lesson is that of lustre derived from supernatural, invisible sources. Zerubbabel is confronted by a great mountain of hindrance, but it shall become a plain before him, because the lesson of the vision of the candlestick is this--"Not by might, nor by power, but by My Spirit, saith the Lord." A lamp gives light not because the gold shines, but because the oil burns; and yet the oil is the one thing which the eye sees not. And so the Church is a witness for her Lord, a light shining in a dark place, not because of its learning or culture, its noble ritual, its stately buildings or its ample revenues. All these things her children, having the power, ought to dedicate. The ancient symbol put art and preciousness in an honourable place, worthily upholding the lamp itself; and in the New Testament the seven lamps of the Apocalypse were still of gold. But the true function of a lamp is to be luminous, and for this the Church depends wholly upon its supply of grace from God the Holy Ghost. It is "not by might, nor by power, but by My Spirit, saith the Lord." Again, in the Revelation, we find the New Testament Churches described as lamps, among which their Lord habitually walks. And no sooner have the seven churches on earth been warned and cheered, than we are shown before the throne of God seven torches (burning by their own incandescence-- vide Trench, N. T. Synonyms , p. 162), which are the seven spirits of God, answering to His seven light-bearers upon the earth ( Revelation 4:5 ). Lastly, the perfect and mystic number, seven, declares that the light of the Church, shining in a dark place, ought to be full and clear, no imperfect presentation of the truth: "they shall light the lamps, to give light over against it." Because this lamp shines with the light of the Church, exhibiting the graces of her Lord, therefore a special command is addressed to the people, besides the call for contributions to the work in general, that they shall bring pure olive oil, not obtained by heat and pressure, but simply beaten, and therefore of the best quality, to feed its flame. It is to burn, as the Church ought to shine in all darkness of the conscience or the heart of man, from evening to morning for ever. And the care of the ministers of God is to be the continual tending of this blessed and sacred flame. FOOTNOTES: [39] This investigation offers a fine example of the folly of that kind of interpretation which looks about for some sort of external and arbitrary resemblance, and fastens upon that as the true meaning. Nothing is more common among these expounders than to declare that the wood and gold of the ark are types of the human and Divine natures of our Lord. If either ark or mercy-seat should be compared to Him, it is obviously the latter, which speaks of mercy. But this was of pure gold. Exodus 25:9 According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it . THE PATTERN IN THE MOUNT. Exodus 25:9 , Exodus 25:40 . Twice over ( Exodus 25:9 , Exodus 25:40 , and cf. Exodus 26:30 , Exodus 27:8 , etc.) Moses was reminded to be careful to make all things after the pattern shown him in the mount. And these words have sometimes been so strained as to convey the meaning that there really exists in heaven a tabernacle and its furniture, the grand original from which the Mosaic copy was derived. That is plainly not what the Epistle to the Hebrews understands ( Hebrews 8:5 ). For it urges this admonition as a proof that the old dispensation was a shadow of ours, in which Christ enters into heaven itself, and our consciences are cleansed from dead works to serve the living God. The citation is bound indissolubly with all the demonstration which follows it. We are not, then, to think of a heavenly tabernacle, exhibited to the material senses of Moses, with which all the details of his own work must be identical. Rather we are to conceive of an inspiration, an ideal, a vision of spiritual truths, to which all this work in gold and acacia-wood should correspond. It was thus that Socrates told Glaucon, incredulous of his republic, that in heaven there is laid up a pattern, for him that wishes to behold it. Nothing short of this would satisfy the inspired application of the words in the Epistle to the Hebrews, where the readers, who were Jewish converts, are asked to recognise in this verse evidence that the light of the new dispensation illuminated the institutions of the old. Without this pervading sentiment, the most elaborate specifications of weight and measurement, of cup and pomegranate and flower, could never have produced the required effect. An ideal there was, a divinely designed suggestiveness, which must be always present to his superintending vigilance, as once it shone upon his soul in sacred vision or trance; a suggestiveness which might possibly be lost amid correct elaborations, like the soul of a poem or a song, evaporating through a rendering which is correct enough, yet in which the spirit, even if that alone, has been forgotten. It is surely a striking thing to find this need of a pervading sentiment impressed upon the author of the first piece of religious art that ever was recognised by heaven. For it is the mysterious all-pervading charm of such a dominant sentiment which marks the impassable difference between the lowliest work of art, and the highest piece of art-manufacture which is only a manufactured article. And assuredly the recognition of this principle among a people whose ancient history shows but little interest in art, calls for some attention from those who regard the tabernacle itself as a fiction, and its details as elaborated in Babylonia, in the priestly interest. (Kuenen, Relig. of Israel , ii. 148). The problem of problems for all who deny the divinity of the Old Testament is to explain the curious position which its institutions are consistent in accepting. They rest on the authority of heaven, and yet they are not definitive, but provisional. They are always looking forward to another prophet like their founder, a new covenant better than the present one, a high priest after the order of a Canaanite enthroned at the right hand of Jehovah, a consecration for every pot in the city like that of the vessels in the temple ( Deuteronomy 18:15 ; Jeremiah 31:31 ; Psalm 110:1 , Psalm 110:4 ; Zechariah 14:20 ). And here, "in the priestly interest," is an avowal that the Divine habitation which they boast of is but the likeness and shadow of some Divine reality concealed. And these strange expectations have proved to be the most fruitful and energetic principles in their religion. This very presence of the ideal is what will for ever make the highest natures quite certain that the visible universe is no mere resultant of clashing forces without a soul, but the genuine work of a Creator. The universe is charged throughout with the most powerful appeals to all that is artistic and vital within us; so that a cataract is more than water falling noisily, and the silence of midnight more than the absence of disturbance, and a snow mountain more than a storehouse to feed the torrents in summer, being also poems, appeals, revelations, whispers from a spirit, heard in the depth of ours. Does any one, listening to Beethoven's funeral march, doubt the utterance of a soul, as distinct from clanging metal and vibrating chords? And the world has in it this mysterious witness to something more than heat and cold, moisture and drought: something which makes the difference between a well-filled granary and a field of grain rippling golden in the breeze. This is not a coercive argument for the hostile logic-monger: it is an appeal for the open heart. "He that hath ears to hear, let him hear." To fill the tabernacle of Moses with spiritual meaning, the ideal tabernacle was revealed to him in the Mount of God. Let us apply the same principle to human life. There also harmony and unity, a pervading sense of beauty and of soul, are not to be won by mere obedience to a mandate here and a prohibition there. Like Moses, it is not by labour according to specification that we may erect a shrine for deity. Those parables which tell of obedient toil would be sadly defective, therefore, without those which speak of love and joy, a supper, a Shepherd bearing home His sheep, a prodigal whose dull expectation of hired service is changed for investiture with the best robe and the gold ring, and welcome of dance and music. How shall our lives be made thus harmonious, a spiritual poem and not a task, a chord vibrating under the musician's hand? How shall thought and word, desire and deed, become like the blended voices of river and wind and wood, a witness for the divine? Not by mere elaboration of detail (though correctness is a condition of all true art), but by a vision before us of the divine life, the Ideal, the pattern shown to all, and equally to be imitated (strange though it may seem) by peasant and prince, by woman and sage and child. Exodus 25:40 And look that thou make them after their pattern, which was shewed thee in the mount. THE PATTERN IN THE MOUNT. Exodus 25:9 , Exodus 25:40 . Twice over ( Exodus 25:9 , Exodus 25:40 , and cf. Exodus 26:30 , Exodus 27:8 , etc.) Moses was reminded to be careful to make all things after the pattern shown him in the mount. And these words have sometimes been so strained as to convey the meaning that there really exists in heaven a tabernacle and its furniture, the grand original from which the Mosaic copy was derived. That is plainly not what the Epistle to the Hebrews understands ( Hebrews 8:5 ). For it urges this admonition as a proof that the old dispensation was a shadow of ours, in which Christ enters into heaven itself, and our consciences are cleansed from dead works to serve the living God. The citation is bound indissolubly with all the demonstration which follows it. We are not, then, to think of a heavenly tabernacle, exhibited to the material senses of Moses, with which all the details of his own work must be identical. Rather we are to conceive of an inspiration, an ideal, a vision of spiritual truths, to which all this work in gold and acacia-wood should correspond. It was thus that Socrates told Glaucon, incredulous of his republic, that in heaven there is laid up a pattern, for him that wishes to behold it. Nothing short of this would satisfy the inspired application of the words in the Epistle to the Hebrews, where the readers, who were Jewish converts, are asked to recognise in this verse evidence that the light of the new dispensation illuminated the institutions of the old. Without this pervading sentiment, the most elaborate specifications of weight and measurement, of cup and pomegranate and flower, could never have produced the required effect. An ideal there was, a divinely designed suggestiveness, which must be always present to his superintending vigilance, as once it shone upon his soul in sacred vision or trance; a suggestiveness which might possibly be lost amid correct elaborations, like the soul of a poem or a song, evaporating through a rendering which is correct enough, yet in which the spirit, even if that alone, has been forgotten. It is surely a striking thing to find this need of a pervading sentiment impressed upon the author of the first piece of religious art that ever was recognised by heaven. For it is the mysterious all-pervading charm of such a dominant sentiment which marks the impassable difference between the lowliest work of art, and the highest piece of art-manufacture which is only a manufactured article. And assuredly the recognition of this principle among a people whose ancient history shows but little interest in art, calls for some attention from those who regard the tabernacle itself as a fiction, and its details as elaborated in Babylonia, in the priestly interest. (Kuenen, Relig. of Israel , ii. 148). The problem of problems for all who deny the divinity of the Old Testament is to explain the curious position which its institutions are consistent in accepting. They rest on the authority of heaven, and yet they are not definitive, but provisional. They are always looking forward to another prophet like their founder, a new covenant better than the present one, a high priest after the order of a Canaanite enthroned at the right hand of Jehovah, a consecration for every pot in the city like that of the vessels in the temple ( Deuteronomy 18:15 ; Jeremiah 31:31 ; Psalm 110:1 , Psalm 110:4 ; Zechariah 14:20 ). And here, "in the priestly interest," is an avowal that the Divine habitation which they boast of is but the likeness and shadow of some Divine reality concealed. And these strange expectations have proved to be the most fruitful and energetic principles in their religion. This very presence of the ideal is what will for ever make the highest natures quite certain that the visible universe is no mere resultant of clashing forces without a soul, but the genuine work of a Creator. The universe is charged throughout with the most powerful appeals to all that is artistic and vital within us; so that a cataract is more than water falling noisily, and the silence of midnight more than the absence of disturbance, and a snow mountain more than a storehouse to feed the torrents in summer, being also poems, appeals, revelations, whispers from a spirit, heard in the depth of ours. Does any one, listening to Beethoven's funeral march, doubt the utterance of a soul, as distinct from clanging metal and vibrating chords? And the world has in it this mysterious witness to something more than heat and cold, moisture and drought: something which makes the difference between a well-filled granary and a field of grain rippling golden in the breeze. This is not a coercive argument for the hostile logic-monger: it is an appeal for the open heart. "He that hath ears to hear, let him hear." To fill the tabernacle of Moses with spiritual meaning, the ideal tabernacle was revealed to him in the Mount of God. Let us apply the same principle to human life. There also harmony and unity, a pervading sense of beauty and of soul, are not to be won by mere obedience to a mandate here and a prohibition there. Like Moses, it is not by labour according to specification that we may erect a shrine for deity. Those parables which tell of obedient toil would be sadly defective, therefore, without those which speak of love and joy, a supper, a Shepherd bearing home His sheep, a prodigal whose dull expectation of hired service is changed for investiture with the best robe and the gold ring, and welcome of dance and music. How shall our lives be made thus harmonious, a spiritual poem and not a task, a chord vibrating under the musician's hand? How shall thought and word, desire and deed, become like the blended voices of river and wind and wood, a witness for the divine? Not by mere elaboration of detail (though correctness is a condition of all true art), but by a vision before us of the divine life, the Ideal, the pattern shown to all, and equally to be imitated (strange though it may seem) by peasant and prince, by woman and sage and child. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Make Me a sanctuary: Exodus 25:1-9 God dwelling with men A. Raleigh, D. D. I. THE DWELLING OF GOD AMONG US IN CHRIST JESUS, when it is a reality, and not merely an idea or a phrase, imports and of necessity SECURES THE PASSING AWAY FROM US OF THE THINGS WE HAVE MOST REASON TO FEAR. When God comes to dwell among us, which can only be by dwelling in us individually, sin goes from us, in its guilt and its predominating power. II. GOD COMES THUS TO DWELL WITH MEN, FOR THE DEVELOPMENT OF CHARACTER, and for the nourishment of all goodness. The putting away of sin is but the negative part of salvation. The presence in its place of truth and duty and love and obedience — this is what makes a saved man. III. FOR HOW LONG DOES GOD DWELL WITH MEN? Deep philosophy as well as high faith sanctions the conclusion that the God of grace, who makes covenant with man and dwells with him, is "our God for ever and ever," and that He "will never leave us or forsake us." ( A. Raleigh, D. D. ) The holy tent T. Champness. I. We should mark that GOD MAKES HIMSELF DEPENDENT ON THE WILL OF MAN. "Let them make Me." This is true, not only of material wealth, but of man's nature. 1. God wants human nature, He seems to covet to have the affection of our life, and yearns to be looked to by the creature He has made. Let us not cheat Him, for we shall rob ourselves most of all. 2. God may be thwarted by man. II. In this Divine conception of the Church, THERE IS A PLACE FOR THE RICH. It is not impossible for rich men to be good men. It is not easy, but still it can be done. God has given them a place. "This is the offering which ye shall take of them: gold. God would not have accepted planks from those who had gold, and so God will not accept industry in His service in the place of wealth. III. LABOUR HAS ITS PLACE. There was a great deal of timber required; the wood of the acacia tree was used for the framework. Here was work which the poorest could do. Is it not so to-day? In building the Church, what room for a holy industry! IV. WOMAN HAS HER RIGHTS HERE. We read in Exodus 35:24, 25 , of women that were wise-hearted, who did spin with their hands, etc. Influence of Christian mothers. Sunday-schoolworkers. Mothers' meetings. Let woman do her work well. We must have her work, or we cannot finish ours. V. THERE IS ROOM FOR GENIUS. Precious stones" are required. The onyx stones, and other jewels, took up but small room, but they added beauty and splendour to the rest. God does not create genius every day. Many rhymers, but few poets. VI. Still, we must not forget that THE MEANEST IS ACCEPTABLE, IF IT IS THE BEST WE CAN BRING. There are times when cleverness is baffled, and wealth is powerless. But see to it God has your best. Acacia wood will not be accepted in the place of anything else. But if the axe and saw are your talents, by all means use them. VII. OUR BEST AND OUR ALL IS OF NO AVAIL WITHOUT THE ATONEMENT. Alms and deeds are only safe as they rest upon Christ's merits. ( T. Champness. ) The Tabernacle and priesthood D. C. Hughes, M. A. I. THE TABERNACLE. 1. Its general character. 2. Its contents. II. THE PRIESTHOOD FOR THE TABERNACLE. III. THE SYMBOLIC MEANING OF BOTH TABERNACLE AND PRIESTHOOD. 1. Scriptural evidence of the symbolic character of these. (1) The Mosaic ritual, as a whole, is declared to be this ( Hebrews 10:1 ). (2) Parts of it declared symbolic ( Hebrews 9:6-9 ). 2. Some of its symbols explained. (1) The propitiatory in the "Holy of Holies" ( 1 John 2:2 ). (2) The veil dividing the "holy place" from the "most holy" ( Hebrews 10:19, 20 ). (3) The sacrifices of the Mosaic ritual ( Hebrews 9:13, 14 ). 3. The priesthood a symbol. (1) In its appointment ( Hebrews 5:1-5 ; Hebrews 8:1-5 ; Hebrews 9:11, 12 ). (2) In its contrast ( Hebrews 7:11-28 ; Hebrews 9:23-28 ; Hebrews 10:1-13 ).Lessons: 1. The importance and duty of studying the Old Testament in order to understand the New Testament. 2. The marked superiority of the Christian over the Mosaic dispensation. 3. Our weightier responsibilities over those of old. 4. The all-sufficiency of Christ as Redeemer, Priest, and Friend. 5. Our paramount duties — to accept, trust, and obey Him. ( D. C. Hughes, M. A. ) The Tabernacle W. Roberts, M. A. I. THE GRAND PURPOSE OF THE TABERNACLE WAS THAT THE ISRAELITES MIGHT REALIZE GOD'S PRESENCE WITH THEM. 1. The unity of God had been lost in the gradual transference of separate and independent sovereignty to every attempted representation or localization of the Deity. This evil, God now corrects by the strict confinement of His localization to one spot. 2. The conception of the Deity had been demoralized through the forms in which men sought to represent God. And so the God of Israel refuses to allow any image or outward representation of Himself. II. THE MANIFESTATION OF GOD'S PRESENCE WAS SECURED BY THE CONSTRUCTION AND FURNITURE OF THE TABERNACLE. 1. The ark was constructed out of the freewill offerings of the people. 2. The Tabernacle in its costliness was, in all the circumstances of the case, wonderfully appreciative of the Divine Majesty. 3. The Tabernacle was constructed in all respects according to Divine pattern. ( W. Roberts, M. A. ) Nature and design of the Tabernacle R. Newton, D. D. I. ITS NATURE. 1. It was a simple structure. The materials of which it was composed were costly indeed. There was also much of artistic grace and beauty wrought up into its composition, and yet, compared with the splendid cathedrals etc. which men have erected, how simple and unpretending! 2. It was a structure of Divine origin. Indebted for nothing to the force of man's creative faculty. God planned it. II. ITS DESIGN. 1. In reference to the Jews.(1) The source of present blessing. The bright spot in the midst of a dark and desert world; for God was there, and walked in the midst of His people, to bless and deliver them from their enemies.(2) A pledge or promise to them of future good. A heaven-devised symbol, prefiguring God's salvation. 2. In reference to ourselves.(1) An illustration of the blessings of the gospel. The relation which God sustained to Israel as a nation, He now sustains to His people as individuals. He shades them by day, and, enlightens them by night; strengthens and comforts; guides and blesses them as their own personal God.(2) The Tabernacle furnishes us with a figurative view of our relation to the heavenly world (see Hebrews 9:23 ). We are often tempted to think and feel as if that world must be at an immense distance, a vast remove from us. A proper consideration of the Tabernacle would seem to correct this impression. Here you see the Holy Place, or the Church on Earth, and the Most Holy Place, or the Church in Heaven, in the closest possible contiguity to each other. There is only that thin material veil to separate them. In CONCLUSION the subject we have now considered suggests to us — How thankful we should be for the day in which we live! It is "the day of salvation"; the dispensation of the substance which succeeded to that of the shadow; the time of direct and full revelation as opposed to the time of type and figure. It is to the dispensation of the Tabernacle what the hour of noon, with its radiant splendour, is to the hour of early dawn, with its dim twilight and its gloom. In regard to light, and grace, and privilege, our position under the gospel is exalted indeed. And if it be true that "to whom much is given, of them much will be required," then it becomes us to see well to it, that we improve diligently our privileges. ( R. Newton, D. D. ) The Tabernacle a symbol of holier things R. E. Sears. 1. The Tabernacle was the dwelling place of God. It tells us God is great. It was a costly Tabernacle. The value of the structure was probably not much less than £300,000. There was mystery. The Israelites were not to enter the Tabernacle, but only the priests. Only the high priest could enter into the Holy of Holies, and that but once a year. Thus God surrounded Himself with an impenetrable veil of mystery. It has been said, "God is the greatest mystery in the universe." But, if there is mystery, there is mercy. There was also justice, holiness, and majesty. 2. The Israelites no doubt looked upon the Tabernacle as the palace of their King. The furniture was palace furniture, and the priests were ministers of state. 3. The Tabernacle was set up in the wilderness. In all our wanderings God is with us. 4. The Tabernacle was the first religious structure, in which Jehovah condescended to dwell. Symbol of Divine grace. Erected in midst of sinners. 5. God's presence is the cause of holiness and it alone removes the curse. God came down to dwell with His people, not because they were holy, but to make them so. No place is holy without God. That place — wherever it may be — is holy if God is there. 6. The Tabernacle was a place of worship. It was called "the tent of the congregation" ( Exodus 40:22 ). They had a property in it. It was the palace of their King. It was the house of their God. There they came to confess their sin. There was no other place of the kind. It was the one Tabernacle for all the tribes, and for all the individual members of those tribes. 7. The Tabernacle was not a model for our imitation, but "a shadow of heavenly things" ( Hebrews 8:5 ). The substance having come, we need, not go back to the shadow. In the Tabernacle we have "the figures of the true" ( Hebrews 9:24 ). In the gospel we have reality. Its blessings are everlasting. Jesus is the way, the truth, and the life. He is the truth of every figure, the way to a holy God, and the life of all who believe. ( R. E. Sears. ) The Divine purpose in the erection of a Tabernacle J. Ridgeway, M. A. This introductory sentence of the symbolical dispensation involved much. It reiterated the great promise given at the fall, that man, although lapsed, should not be left unaided; that there should be, in the fulness of time, an interference on his behalf of the most remarkable character; and that, to prepare men's minds for its reception, it should, first of all, be presented in a figure. I. GOD DWELT IN A TABERNACLE. In this a glorious reality was foreshadowed ( John 1:14 ; Timothy 3:16; Galatians 4:4 ; Hebrews 2:14 ). II. IN THAT TABERNACLE HE DWELT AMONGST HIS PEOPLE ISRAEL. Christ is the great centre round which all His people are grouped — those nearest to Him, the family within the veil; the glorified ones, who, having finished their service here below, are at rest — while the outer circle is the Church militant, that portion of the family which is still in the midst of tribulation and conflict. But He is the great centre. To Him all eyes, all hearts are turned; from Him all supplies are derived. The one see Him in actual fruition and enjoyment; the other realize Him by faith. ( J. Ridgeway, M. A. ) The Tabernacle of the testimony W. Seaton. So many things of a covenant form and character required to be placed under the security and covering of a covenant habitation, a habitation having relation to both God and His people. The Lord Himself had said, "I will dwell among them." Here was His habitation. Look at the model after which it was formed (ver. 40). God was His own architect, nor were there any deviations in after thought from His original plan: the design was perfect. But why such exactness in relation to this temporary residence, this wilderness habitation of the Lord of the whole earth? A prefiguration of the body of Christ was intended, His assumption of our form and flesh, and which was an act of condescension, a veiling of the glories of His Godhead, a coming down to dwell in concealment. The personal assumption of our nature, therefore, made it of moment that what was to contain the inhabitation of Deity, like the body of Christ, curiously wrought, as it is said, in the lowest parts of the earth, should be of a form, and be put together exactly as God Himself had given the model to Moses in the mount. It was especially of God. In the spiritual worship of the gospel of Christ, and in the doctrines of grace, nothing is suffered to be misplaced, nothing left to be introduced. There is a show of wisdom in will-worship, an appearance of reverence and humility, but none in reality. If we worship God, we must worship Him, after His own instructions, and, under whatever dispensation, in spirit and in truth. The design was God's, but the execution of the work was man's. 1. Many hearts were in the work. As soon as required to be constructed, the people had a heart to it and well they might since it was bringing God nearer to them, and more visibly with them than He had been. How interesting the union of hearts in such a work, men and women, and, we might think, even children too, wise and willing in the work of the Lord! Delightful was it to have their hearts in what had, from eternity, employed the heart of God, His whole will and understanding, His counsels, grace, and love. How are our hearts affected towards the spiritual temple that is rising in this world of sin? Sweet the frame of mind David was in when he said ( 1 Chronicles 29:14 , etc.). Their hearts were their offerings: there were no niggardly restraints of covetousness. At what expense are many to support the pride of life, and to maintain the superfluities of naughtiness! The day is coming when they will bitterly lament the misapplication of wealth, and the want of a heart, in their fulness, for a ready yieldance to God. 2. Many hands, as well as many hearts, were in the work ( Exodus 35:26 ). And how delightful is it to see the spiritual temple rising, and each employed as skill given him! Where there are hearts, hands will not be wanting. We see many employed about the great building God has in progress, and what has set them to work but love? It is this that is the great moving power in the machinery of those many institutions which are in truth the bulwark and glory of the land. ( W. Seaton. ) The Tabernacle entire W. Mudge. We think the Tabernacle in its entireness was emblematical of — 1. The incarnation. The glory of Jehovah filled it. 2. The Church. Unity in diversity, and diversity in unity. 3. The believer. As respects both his (1) present, and (2) future being. Weak and imperfect now; to be glorified hereafter 4. The millennial kingdom ( Revelation 21:3, 4 ). ( W. Mudge. ) Design and use of the ceremonial law E. W. Hengstenberg, D. D. 1. It served to cherish the religious sentiment. The Israelite was reminded by it in all his relations, even the most significant and external, of God; the thought of God was introduced into the very midst of the popular life. 2. It required the recognition of sin, and thus called forth the first thing essential for the reception of redemption, a sense of the need of redemption. The law was, and was intended to be, a heavy yoke, and therefore would awaken a longing after the Redeemer. 3. It served to separate Israel from the heathen; it erected between the two a wall of separation, by which communication was prevented. 4. Many things in the Ceremonial Law served, by impressions on the senses, to awaken reverence for holy things among a sensual people. 5. One principal object of the Ceremonial Law lay in its symbolic meaning. The people, enthralled in visible objects, were not yet capable of vitally appropriating supersensual truth in words, the form most suited to their nature. It was needful for the truth to condescend, to come down to their power of apprehension, to prepare itself a body from visible things, in order to free the people from the bondage of the visible. Would we rather not speak at all to the dumb than make use of signs? The Ceremonial Law was not the opposite to the worship of God in spirit and in truth, but only an imperfect form of the same, a necessary preparation for it. The accommodation was only formal, one which did not alter the essence, but only presented it in large capital letters to children who could not yet read a small running-hand. ( E. W. Hengstenberg, D. D. ) The basis of symbolism E. P. Humphrey, D. D. The altar was the basis of the sacred places, the priesthood was the basis of the sacred persons, the burnt-offerings were the basis of the sacred rites, and the Sabbath was the basis of the sacred times. Here we discover the links that connect the Ceremonial Laws given by Moses with the primeval ordinances of religion. In the altar set up in the family of Adam we have the genesis of the Tabernacle and Temple. At the beginning the minister of sacrifice was the patriarch of the existing family, and his sacred office passed over to the Mosaic priesthood. In the offering of the blood by Abel and the offering by fire of Noah, we discover the germs of the Jewish ritual. The Sabbath ordained in Paradise became the central institute in the sacred times appointed by Moses. ( E. P. Humphrey, D. D. ) The Tabernacle a tent G. Rodgers. The Tabernacle was a tent; it was a costly building, but still it was a tent; it was God's tent in which He lived and walked with His people in the wilderness ( Exodus 25:8 ; Numbers 9:15 ; 2 Samuel 7:6 ; Acts 7:38-50 ). As His people were dwelling in tents, God would have a tent, and would live with them as their Guide and their Guard, their Father and their King; but afterward, when they were settled in the land of Canaan and dwelt in celled houses, He permitted them to build Him a house at Jerusalem, which He then filled with His presence as He had before filled the Tabernacle. As God dwelt in the Tabernacle and afterwards in the Temple, and as men must then come to the Tabernacle or to the Temple to get to God, so God dwells in Christ ( 2 Corinthians 5:19 ), and all who would come to God must come to Christ: in no other way can any one get to God ( John 14:6 ; John 6:37 ). Moreover, as there was but one Tabernacle, so there is but one Christ, and none can be saved from the wrath to come but those who come to Him; and as a man must come out of the camp to get to the Tabernacle, so a man must come out from the world, must be separated from it in spirit, before he can be really in Christ. ( G. Rodgers. ) The edifice of the Tabernacle E. E. Atwater. Moses received on Sinai not only a command to make the Tabernacle, but plans and specifications according to which the work was to be executed. Its ground-plan was a parallelogram forty-five feet in length, and fifteen feet in width. The material was of shittim, a species of acacia, the timber of which has a rich black colour like ebony, and is eminently light, solid, strong, and smooth. The frame of the Tabernacle consisted of forty-eight pieces of this acacia wood standing on end. Eight of them were at the rear, and twenty on each side; the front being left open to be covered with a curtain. They were each fifteen feet long, and, unless the two outside pieces on the rear end were exceptions, twenty-seven inches wide. The description of the corner planks is obscure, but favours the opinion that each consisted of two pieces fastened together at a right angle; so that it was a corner-plank not merely because it stood at the corner, but because it formed an angle. On the lower end of each of the planks, two tenons were wrought, to correspond with mortises in the sills on which it was to stand. Possibly there were also tenons and mortises on the edges where the planks came together; but of this we have no certain knowledge. Such a connection of one plank with another, by tenon and mortise, would give greater strength to the frame, but might not be necessary in addition to the horizontal bars which bound the planks together. There were five such bars on each side, and five on the rear, made of acacia wood, and overlaid with gold. These gilded planks when erected, stood on a base, or sill, of silver, which extended perhaps a little way both outward and inward, from the wall termed by the planks, and was divided into twice as many pieces as there were planks; so that each of the latter stood on two separate pieces of the base, one of its two tenons being inserted into a corresponding cavity in each division of the base. Besides the planks which formed the wall of the Tabernacle, there were four pillars, to support a curtain across the interior of the building, dividing it into two apartments, and five pillars to support another curtain over the entrance at the east end of the edifice. The four pillars for the partition-curtain stood on sills, or socket-pieces of silver, and the five for the entrance-curtain on sills of copper. The wooden frame of the Tabernacle having been prepared, it was necessary to cover it with suitable hangings, or curtains. Of these there were four layers; the innermost so far excelling the others in importance, that it was sometimes denominated "The Tabernacle," as if all else appertaining to the edifice were subsidiary to this. The frame, indeed, seems to have been chiefly designed to give support to the beautiful drapery with which it was covered. In the conception of a Hebrew travelling through the wilderness from Sinai to Canaan, the Tabernacle where Jehovah dwelt was of cloth, as was his own habitation. It was, indeed, of a more beautiful fabric than the other tents of the encampment, which were doubtless of goats' hair, like those of the nomadic inhabitants of the same region at the present day, while the Tabernacle of God was of fine linen variegated with brilliant colours. The several parts of the sanctuary having been constructed, it still remained to make an enclosure for the court in which it was to stand. The prescribed dimensions of this area were one hundred and fifty feet for the length, and seventy-five feet for the width. It was to be enclosed with hangings of cloth made of fine white linen, not interwoven, like the curtains of the Tabernacle, with figures and colours, but, so far as appears, woven plain. That portion of it, however, which covered the entrance-way at the east end of the court, was variegated with colours of blue, purple, and crimson. The height of these hangings was seven feet and a half; and they were suspended on pillars by means of silver hooks, the pillars standing on sills of copper. The distance between these pillars was equal to the height of the hangings, i.e. , seven and a half feet. They were connected by a silver rod, or fillet, extending from one capital to another. The Tabernacle was to stand near the western end of this enclosure, and midway, doubtless, between its northern and southern curtains. A large area was therefore left in front of the edifice for the performance of those rites of worship which were appropriate to the place. ( E. E. Atwater. ) The oneness of the Tabernacle H. Macmillan, D. D. (see Exodus 26:6 ). It is to be one Tabernacle — not in the sense of singleness and uniqueness, as if God had forbidden more than one Tabernacle to be constructed for His service — but in the sense of a real and profound unity. By the golden taches or clasps binding together the curtains which covered it, the whole structure was made one tent or tabernacle, and all its parts and objects were united. Unity is the hall-mark which God stamps upon all His works. It is His autograph written in the stars of heaven and in the flowers of the field, attesting that they all proceed from the same Mind. The universe is a great kaleidoscope which He is perpetually turning round, in which a few simple elements are exhibited in endless diversity; in which the variety is not more wonderful than the unity. 1. In unfolding this sublime lesson, let us look, in the first place, at the illustration of it which the Tabernacle itself afforded. This remarkable structure was one in regard to its parts. Each vessel has its own distinct use, and each can be viewed apart from the others; and yet in every act of priestly service, all are joined together, and are in active operation at the same time. It needs the combination of the whole to make a complete and perfect act of worship, just as it needs the harmomous action of all the members of the body to constitute the act of living. And just as the golden taches link the curtains of the Tabernacle together, and make of them one covering for one structure, so the smaller golden vessels attached to the golden candlestick, the altar of incense, and the shewbread table — the tongs, snuff-dishes, spoons, and censer — linked together the different vessels of the sanctuary into one ministration, forming in this way one golden chain of service simultaneously carried on in the presence of God in behalf of Israel. 2. The words of the Lord to Moses have a wider reference than to the immediate object which called them forth. They may be applied to nature. It may be said that the Tabernacle pointed back to the creation. It was a symbol of the great world of nature, as at once manifesting and concealing God. It was, indeed, as a Rosetta stone, to explain to man the spiritual hieroglyphics in the typology of nature, which had become dark and insignificant to him when he sinned and fell, that God devised the clearer typology of the Tabernacle, and set the cherubim, which were the symbols of creation in connection with the redemption of man, above the mercy-seat in its holiest place, and embroidered them on the veil that divided the outer from the inner sanctuary. There was no typical object or service in the Tabernacle which might not have been seen in nature if man had not lost the key of interpretation. If the creation be thus a greater Tabernacle, in which all the objects are meant to show forth the praise of God, and to symbolize His work of grace, we should expect to find in it the same unity, the same oneness of design and harmony of all parts, that we see in the Jewish Tabernacle; and this is what we actually find. This is the great lesson which modern science has taught us so effectually. 3. But not only did the Tabernacle repeat in miniature the whole creation as God's dwelling-place, it also more especially typified the new creation — the Church of God. Under all the varying dispensations of His grace, God's Church has been one The Jews were in the outer court because the way into the holiest was not yet made manifest. Gentiles, by the new and living way opened up through the rent veil of Christ's flesh, have entered into the inner shrine. But Jews and Gentiles alike are now united in one communion and fellowship in Christ. The Saviour the Jews looked forward to in rites and sacrifices, we look back to in the ordinances of the gospel. The religion that was veiled to them has been unveiled to us. They saw the types and shadows; we behold the living and glorious realities. Over all is the tabernacling of the same God; and the Church of Jews and Gentiles is "built upon the foundation," etc. 4. The Tabernacle was the Bible of the Israelites. God taught them by its object-lessons in their childhood and pupilage in the wilderness. But that age of shadows and symbols has disappeared; man has passed from the childhood's stage of education into the higher school. We have been trained for a clearer perception and a fuller possession of the truth. God has given to us His own written Word, in which His thoughts are woven with man's thoughts, making of the whole Book the speech to the world of Emmanuel, God with us. 5. Man's body is a tabernacle — the greatest of all temples. It is fearfully and wonderfully made, the very highest possible form of organization, the masterpiece of creation. ( H. Macmillan, D. D. ) Means of interpretation E. E. Atwater. There are means of interpretation by the aid of which one may decipher the symbols of the Hebrews as correctly as Champollion deciphered the hieroglyphics of Egypt. I. First in the table may be placed THE PARALLELISM BETWEEN THE MOSAIC SYSTEM, AS OTHERWISE ASCERTAINED, AND ITS SYMBOLIC REPRESENTATION. The writings of Moses, like the Greek translation of the Rosetta stone give a clue to the meaning of what otherwise might be illegible. II. Another key of interpretation is found in the SCRIPTURAL EXPLANATION OF SYMBOLS. For instance, in the Apocalypse incense is explained as symbolizing the prayers of the holy; and fine linen is explained as meaning, when used for garments, that those thus arrayed were holy. III. THE DESIGN OF THE TABERNACLE AS DECLARED IN THE DIRECTIONS FOR ITS CONSTRUCTION, EQUIPMENT, AND SERVICES, IS A KEY TO ITS SIGNIFICANCE. If the edifice was a symbol it signified that Jehovah dwelt among the Israelites. It represented His true habitation, wherever and of whatever nature it may be, and the spiritual intercourse between Him and those who worship. Moreover, it was equipped in such a manner as to provide for ministrations expressive of atonement, restoration to favour, assurance of reconciliation, and acceptable service; and was thus both a sign and a seal of the covenant relation and of the presence of Jehovah. IV. THE SCRIPTURAL APPELLATIONS OF THE TABERNACLE ARE A MEANS OF INTERPRETATION. V. THE SYMBOLISM OF NATURE IS AN IMPORTANT MEANS OF INTERPRETATION. VI. Another means of interpretation is THE ARTIFICIAL SYMBOLISM OF THE ANCIENTS. Kings wear crowns, and sit on thrones; and so crowns and thrones indicate royalty. Among the ancients purple was worn by those in authority, and so became the badge of power and distinction. The temples of the Hindoos, the Chinese, the Chaldeans, and the Egyptians, were built with an adherence to certain forms, proportions, and repetitions, which leaves no room for doubt that their sacred architecture was significant, and that with some difference in the ideas expressed, and some variety in the mode of expressing the same ideas, they employed the relations of geometry and arithmetic to represent the objects of their religious thought. Colour was employed for the same purpose. The three kingdoms of nature — animal, vegetable, mineral — were also made to subserve this artificial symbolism. ( E. E. Atwater. ) Gold, and silver, and brass. — Symbolism of minerals E. E. Atwater. Gold, silver, and jewels have in all ages and countries been regarded as significant of wealth, rank, power. The use of the precious metals for money has, however, rendered it impossible that they should exert in modern times as much influence on the imagination as when used only as insignia. 1. It is quite certain that in the time of Moses gold had not been coined, and was not often used, even by weight, as a medium of exchange. There is a warrant in nature as well as in the universal custom of antiquity, for this employment of the most splendid of the metals to illustrate the highest possible dignity and glory; for it never fails to excite in the mind of the beholder feelings of admiration and awe. Hence, as an emblem, it was among metals what purple was among colours, and found its most appropriate place on the persons and in the habitations of kings and gods. The dedication of a large amount of gold to the service of religion was, therefore, not peculiar to the Hebrews. It was the universal custom of the age thus to do homage to the objects of worship. But, as Mosaism allowed no images of Jehovah, the symbolism of gold must be confined to His habitation and its furniture. It is worthy of observation, then, that the God of the Hebrews dwelt in a golden house. 2. If the Tabernacle of Jehovah was splendid by contrast between it and the ordinary tents of the surrounding encampment, it seems to have been designedly rendered still more splendid by the ordained distinction between the Tabernacle and its court. For while the walls of the dwelling and all its utensils were of gold, so that (with the exception of the sill) no other metal was visible within, the furniture of the court must, according to the specifications furnished to Moses, be of copper. The significance of copper seems to depend chiefly on its rank among the metals, being more esteemed than iron, and less so than silver and gold. As a metal of honour and beauty, it was an appropriate material for the utensils of Divine service, and by its inferiority to gold furnished a background on which the latter seemed more splendid by contrast. Its resemblance to gold deepened the symbolic significance conveyed by the exclusive use of one of the metals in the court, and of the other within the habitation. 3. Between the copper outside and the gold inside, silver was the mediating metal, being found both on the sill of the sanctuary and on the caps of the pillars around the sacred enclosure, to indicate by another sign that the house was higher in honour than the area in front, so much higher that its sill was of the same material as the crowning ornament of the court. Silver was at that tim

25:1-9 God chose the people of Israel to be a peculiar people to himself, above all people, and he himself would be their King. He ordered a royal palace to be set up among them for himself, called a sanctuary, or holy place, or habitation. There he showed his presence among them. And because in the wilderness they dwelt in tents, this royal palace was ordered to be a tabernacle, that it might move with them. The people were to furnish Moses with the materials, by their own free will. The best use we can make of our worldly wealth, is to honour God with it in works of piety and charity. We should ask, not only, What must we do? but, What may we do for God? Whatever they gave, they must give it cheerfully, not grudgingly, for God loves a cheerful giver, 2Co 9:7. What is laid out in the service of God, we must reckon well bestowed; and whatsoever is done in God's service, must be done by his direction. 25:10-22 The ark was a chest, overlaid with gold, in which the two tables of the law were to be kept. These tables are called the testimony; God in them testified his will. This law was a testimony to the Israelites, to direct them in their duty, and would be a testimony against them, if they transgressed. This ark was placed in the holy of holies; the blood of the sacrifices was sprinkled, and the incense burned, before it, by the high priest; and above it appeared the visible glory, which was the symbol of the Divine presence. This was a type of Christ in his sinless nature, which saw no corruption, in personal union with his Divine nature, atoning for our sins against it, by his death. The cherubim of gold looked one towards another, and both looked downward toward the ark. It denotes the angels' attendance on the Redeemer, their readiness to do his will, their presence in the assemblies of saints, and their desire to look into the mysteries of the gospel. It was covered with a covering of gold, called the mercy-seat. God is said to dwell, or sit between the cherubim, on the mercy-seat. There he would give his law, and hear supplicants, as a prince on his throne. 25:23-30 A table was to be made of wood, overlaid with gold, to stand in the outer tabernacle, to be always furnished with the shew-bread. This table, with the articles on it, and its use, seems to typify the communion which the Lord holds with his redeemed people in his ordinances, the provisions of his house, the feasts they are favoured with. Also the food for their souls, which they always find when they hunger after it; and the delight he takes in their persons and services, as presented before him in Christ. 25:31-40 The candlestick represents the light of God's word and Spirit, in and through Christ Jesus, afforded in this dark world to his believing people, to direct their worship and obedience, and to afford them consolations. The church is still dark, as the tabernacle was, in comparison with what it will be in heaven; but the word of God is a light shining in a dark place,