Exodus 25

upon Joel iii. that they were great trees, which were not to be found in the Roman countries, or in cultivated places; but in the desert of Arabia only: out of which very broad boards might be cut, exceeding strong, and of incredible smoothness and beauty. And upon Isa. xli. he calls it lignum imputribile, an incorruptible wood (as the LXX. also here translate it, %v\a av^wra), very smooth, excelling all wood in firmness and brightness, &c. (See Menochius, lib. v. de Repub. Hebr.* cap. 2.)’. we read in 1 Kings viii. 9. there was nothing in the ark save the two tables of stone, &c. yet the apostle mentions some other things that were not in, yet by or before the ark, (Hebr. ix. 4.) But I assert nothing in this matter. And shall only further observe, that this direction, for putting the testimony (or tables of stone) into the ark, is given before any order is taken for making a covering to it, which follows after. And therefore ho was to piit in the law before the cover was set on. For though (ver. 21.) this be mentioned again, and put after the cover is named, yet the meaning is, that he should set on the cover, having put in the law. jtnd it is repeated, that he should be very careful of this, because the cherubims were to protect and defend it. Towards the mercy-seat shall the faces of the cherubims be.] They were so contrived that they looked downward, when they looked one to the other; to she\v(saith he) that they uere keepers of the law, which was under the mercyseat. the table, as Fortunatus Scacchus thinks they did: and therefore imagines they were full of fine flour, of which the bread was made; or with oil which was to be mingled and used in their sacrifices. But this is more unlikely than the other, the flour not being kept here in the holy place, but in the outward court; and his reason for it is not solid; which is, that the heads of their tribes offered every one of them a silver charger, (so we render the same word we here translate a dish, Numb, vii.) full of fine flour mingled with oil. But those were not for the use of this table, on which such large dishes or chargers could not stand, there being no room foF them. Therefore at last he fancies them to have been salt-sellers, which were set upon the table together with the bread, being used at all meals. And Philo, as he observes, seems to be of this opinion, who, speaking of this table (in his third book of the Life of Moses), saith, l<p* fa aprot kcu a*g, upon it tvere loaves and salts: from whence he conjectures there were two salt-dishes at least. (See his MyrotheciumSacror.Elaeochrysm.lib.ii. cap. 41.) And spoons thereof,,] If this be a true interpretation’of the Hebrew word cappoth, their use was to put incense into the dishes, and to take it out: for that they contained incense is evident from Numb. vii. 14. 20. 26. &c. Which makes the forenamed author think this word should rather be rendered vials, which Pollux numbers among the sacred vessels; and it is plain were used in offering incense in the temple: for St. John saw the twenty-four elders, having every one of them golden vials full of odours, or incense, (Rev. v. 8.) whence it is the LXX. translate this word QviaKCLi. The form of which Fort. Scacchus, in the place forcmentioncd, hath adventured to describe. And covers thereof] Wherewith both the loaves and the incense were covered. So it is commonly understood. But Fortunatus Scacchus endeavours at large to prove that the Hebrew word kesoth is rightly translated by the LXX. owovdua, which were vessels used in itheir libamina, when they poured wine upon the sacrifice, or upon the altar, when they sacrificed. For authors do not agree w r hen this was done; some saying the wine was poured out after the sacrifice was slain, and laid on the altar; others, that it was most commonly done before. The manner being, first to throw frankincense into the fire on the altar, then to pour out the wine, and then the sacrifice was slain. In which order Homer and Ovid report it, as Cuperus observes in his Apotheosis Homeri, p. 71. However this be, it is certain, fromHesychius, Pollux, and Suidas, that<x7rov- Saov signifies such a vessel: and Josephus saith, that when Pompey went into the holy place, he saw there such vessels as these, together with the table and candlestick, \vxviuv rt, Kal Xvxvovg, ical rpa-rri^av, teal tnrovdua, teal Svfiia- T//ota, &c. (lib. i. deBello Jud. cap. 5.) The only objection against this is, that there was no use for such vessels in that place. To which I think it may be truly answered, that it was fit notwithstanding God’s house should be furnished with all kinds of utensils. And bowls thereof] So St. Jerome understands the Hebrew word menakioth, which, following the LXX. he translates cyathos: the form of which Fortunatus Scacchus (in his forenamed book, cap. 44.) hath endeavoured to make out, and establish this as the certain meaning of the word. But it is very hard to tell of what use they were here, where no drink was used: and yet our marginal translation of the next word seems to favour it, making these to pour out ivithaL And, indeed, the Hebrew word signifies both to cover and to pour out. But’ the former seems most proper here, unless we take these to have been bowls (or such-like vessels) set here merely to signify more completely, that God kept house among them (as we speak) they being part of the furniture of a table. Others think they were stands, upon which the dishes of bread were set.;’ To cover withal.] If we allow of this translation, and it relate to the word bowls immediately preceding, then it signifies these vessels were a larger sort of covers. Or it may refer to the whole; that all the forenamed vessels were made to cover the table entirely. But the marginal translation being also agreeable to the Hebrew text, it may possibly declare the use of the forenamed vessels, which was to pour out withaL For in their libamina there were several sorts of these vessels used among the gentiles; one only to taste the wine before the sacrifice, which Scacchus thinks was that the Romans called simpulum: another to pour it upon the sacrifice when it was offered, which they called guttus, because it had a narrow mouth, out of which the wine came out by little and little. Out of pure gold shalt thou make them.] All things in this part of the house were of gold, that the royal palace of their King might be most sumptuously furnished, suitable to the greatness of his majesty. ordinary furniture of a room. For which reason the table had its dishes, spoons, bowls, and covers (though they were never used), and was always furnished with bread upon it; as the candlestick also had lamps continually burning. From hence it was, likewise, that there was a continual fire in this dwelling of God upon his altar. And, to carry on the notion thoroughly, constant meat and provision brought to it, by the sacrifices there offered. Which were partly consumed by fire upon God’s own altar; and partly eaten by the priests, who were God’s domestic servants, and therefore to be maintained by him. And besides the flesh of the beast offered up in sacrifice, there was a mincha, or meat-offering, made of flour and oil; together with a drink-offering, which were ever joined with the daily burnt-sacrifice, being the bread and the drink which were to go along with God’s meat. So the sacrifices are called in the first of Malachi. It was also strictly commanded, as we read in Leviticus, that salt should accompany every sacrifice and oblation; because it was not fit, as the same Nachman observes, that God’s meat should be unsavoury. And all these ^wcrc to be consumed on the altar only, by the holy fire which came down from heaven, because they were God’s portion, and therefore to be consumed by himself in an extraordinary manner. There are those of the Jews who look upon this bread set on God’s table as an acknowledgment that they received their food from God. And we may add, that this bread being made of the same corn, which they ate of themselves, is still farther represented to them, that they were God’s convivce: who continually entertained them with that provision which was made for him.

Exodus 25:1

JjlND the Lord spake unto Moses. Out of that glorious and flaming light where he appeared to him.

Exodus 25:2

Speak unto the children of Israel. When he went down from the -mount. " That they bring me.] In the Hebrew, take for me, out of their goods. An offering.] The Hebrew word terumah (or, as some pronounce it, tnimah) is commonly translated a heaveoffering, or offering lifted up. Which the Chaldee translates, tliat which is separated from common use: and in the separation, perhaps, was lifted up towards heaven, in token that they desired God to accept it. Of every man that giveth it willingly with his heart, ye shall take my offering.] They were only to be moved to it, but not importuned; much less told what quantity they should give: but every man was left to his owti good inclination. And accordingly Moses delivered the mind of God unto them, when he came down from the mount; and they made a free oblation, (xxxv. 5. 21. 29.) Besides which,’there was also a tribute laid upon them for the ransom of their souls, (xxx. 12 — 14.) which amounted to a great sum of money, as we find in xxxviii. 24, &c.

Exodus 25:3

And this is the offering which ye shall take of them. The things which ye shall accept as an offering to me. Gold, and silver, and brass.] Unto what uses these were to be employed we are told afterwards.

Exodus 25:4

And blue, and purple, and scarlet. Wool, or yam, or stuff (or, as Abarbinel mil have it, silk), of these colours. About which there is much dispute; but no translation hath better described them than our English. For thecelet, which wo translate blue, and Abarbinel will have it to be a sea-green, is certainly a sky-colour. So Maimo* nides expresses it, the colour of the firmament: and Kimchi calls it ultramarine. This hath been demonstrated by Braunius, who shews how it was died, (lib. i. de Vest. Sacer. Ilcbr. cap. 13.) Argaman, also, he hath demonstrated, (cap. 14.) signifies purple, as we translate it. For both Josephus and Philo say so; and he brings many proofs that they say true. And there being several sorts of purple, he shews this had in it the brightest and most florid redness; the manner of dying, w T hich he also there demonstrates. See also Bochartus, concerning these two words thecelet and argaman, in his Hierozoic. (par. ii. lib. v. cap. 10, 11.) Tholaat-shani we also rightly translate scarlet, as the same Braunius shcw r s, (cap. 15. of the forenamed book.) And very probably makes the word scarlet signify as mnch as the colour of Tyre: for Sar, or Sarra, is Tyre; and lacea is a red colour. Abarbinel most assuredly makes this to be the native colour ofsilk, without any die. (Sec Bochart. Hierozoic. par. ii. lib. iv. cap. 27. p. 621.) And fine linen.] The Hebrew word schesch signifies that pure linen called byssus: so the Chaldee calls it butz. Which was peculiar to E^ypt, as some fancy, where their priests were clothed with it; and thence called Imigeri. But Philostratus saith there was a byssus among the Indians with which the better sort of people were clothed. And Pausanias saith it grew in Elis, and in no other part of Greece. (See Salmasius, Plin. Exercit. p. 998. and what I have noted on Gen. xli. 42.) And goats* hair.] In the Hebrew there is only the word izitn, which signifies goats: but all interpreters, by a common ellipsis, understand it of their hair. And Jarchi saith it signifies the flower of goats’ hair; or, as we speak, the down; the very softest part of it. And no other wool (as they call it) was accepted for the use of the sanctuary (if we may credit Abarbinel) but only this. For the wool of lambs and sheep was vile in comparison with this, which was precious in the eastern countries; where -excellent cloth was made of it, not inferior to silk in softness and brightness; as the same Braunius observes, (lib. i. de Vestitu Sacer. Hebr. cap. 9.)

Exodus 25:5

And rains’ skins died red. Or, red rams 9 skins; for such there w r cre in the eastern countries, which were naturally of that colour. And badgers 9 skins.] The Hebrew word thecasim, which wc translate badgers (following those who think thacasto be the same with the Latin word tazus), the ancient interpreters take for a colour. And Bochartus hath at large endeavoured to prove that it signifies a kind of violet or purple colour. So that God commands them to offer red and violet rams 7 skins. (See Hierozoic. par. i. lib. iii. cap. 30.) And shittim*wood.] Kimchi saith this was the best kind of cedar: but Abcn Ezra takes it for the wood of a tree which grew in the wilderness, not far from Mount Sinai, in that place where the Israelites sometimes encamped. (Numb. xxv. 1.) called Shittim from this wood: unless the wood were so called from tho place where it grew. And thus St. Jerome seems to have understood it. For he saith

Exodus 25:6

Oil for the light. For that lamp that was to burn continually in the sanctuary. Spices for anoiMing oil, andforsiveet incense.’] See xxx. 23, &c. and ver. 34, 35, &c.

Exodus 25:7

Onyx-stones. Or sardonyxes. (See Gen. 11,12.) And stones to be set in the ephod, andin the breast-plate.] There were two onyx-stones to be set in the ephod, (xxviii. 9, 10, &c.) and the other stones (whose names are there mentioned, ver. 17, 18, &c.) were to be set in the breast-plate. These five verses contain all the materials which were to be used about the sanctuary, and the garments of the priests who were to attend there. The only question is, How they got such things in the wilderness? Some think they brought them with them out. of Egypt, as it is evident (hey did gold, silver, and jewels. And Abarbinel thinks they also trafficked with the neighbouring people while fhey remained here, of whom they bought oil, and spices, and shittim-wood, &c. which is probable enough, every tiling being to be had for money, of which they brought good store from Egypt.

Exodus 25:8

And let them make me a sanctuary. Now follow directions for the making a house for God, and every thing belonging to it. For so this place is sometimes called, God’s house, or habitation, because there, as Abarbinel observes, the Schechinah, or Divine Majesty, had its residence. And it is called a sanctuary, or holy place, because no uncircumcised or unclean person might enter into it. For under the name of sanctuary is comprehended, as the Jews rightly understand it, all the courts belonging to it, as well as the very house itself; with all the utensils, or sacred vessels, which are afterward prescribed for the service of it. Tliat I may dwell among them.] God resolving to manifest himself, as, in a peculiar manner, constantly present among them, was pleased to order a tent or tabernacle to be built for him; wherein, while they sojourned in tents in the wilderness, he dwelt among them in a visible manner, by the Schechinah, or habitation of the Divinity, which was fixed here; and was a special type of God’s future dwelling in human nature. In short, this sanctuary was his palace, saith Moses Nachmanides, wherein he dwelt as their king. And accordingly, Schem Tob, upon Mairaonides’s More Nevoch. par iii. cap. 40. pertinently observes, that God ordered all manner of things belonging to a palace to be in this house; particularly, ministers that constantly attend on him; a table with daily provision; all manner of utensils, such as pots, spoons, forks, &c. a closet proper to himself alone; that the most vulgar understanding might conceive their king, the Lord of Hosts, continually resided there. And, indeed, the Hebrew word mikdash, which we render sanctuary, sometimes signifies a palace, (Ezek. xxviii. 18.) and so Kimchi interprets it upon Isa. viii. 14. Among them.] In the Hebrew, in the midst of them. For the tabernacle, when it was erected, was placed in the midst of their camps, (Numb. ii. 17.) Which. was the reason that all unclean persons were to be removed out of their camp, lest God, who dwelt in it, should be offended by the pollution, (Numb. v. 3.) And this is the reason why God* is said to zvalk among them, (Lev. xxvi. 12. Deut* xxii. 14.) because he dwelt in that tent, which moved up and down, as they did while they dwelt in the. wilderness.

Exodus 25:9

According to alt that I shew thee, the pattern of the tabernacle, and the pattern of all the instruments thereof, so shall thou make it. This signifies that God shewed him a model (as we now speak) of the house he was to make, and of all the things belonging to it: and, accordingly, he bid him rear it up (xxvi. 30.) according to the mischpat, the scheme or draught he shewed him in the mount: which represented every thing so lively and distinctly, and in their just proportions to him, that he was the better able to make them. For things seen, and seen in all their dimensions, as Abarbinel observes, are more easily retained, as well as conceived, than things that are only heard. And Greg. Nyssen had reason when he said, (de Vita Mosis, p. 181.) that God did not represent the sanctuary to Moses merely in a picture, much less give him an. idea of it only in his mind; but set before him a structure which he should imitate. For so the Hebrew word tabnit (which we translate pattern) signifies a structure, or building; which cannot be better expressed than by the word model, which he now saw of the house he was to erect. Thus Maimonides explains this word, in distinction from temunah, which sigm> fies only the resemblance of a thing; whereas tabnit signifies the structure, or disposition of it, i. e. saith he, its form; whether it be in a square, or circle, or triangle, or any other figure; and he quotes this place for it, and ver. 40. (More Nevoch. par. i. cap. 3.) Which confutes the fancy of those who will have Moses to have framed this house, and all belonging to it, according to the fashion of. such things which he had seen in Egypt, and were in use among other nations: unto whose religion he designed to make himself as conformable as might be safely allowed. And particularly made this tabernacle to be carried on the priests’ shoulders, as the tabernacle of Moloch was, &c. Nothing seems to me to be further from the intention of Moses, or rather from the directions which God here gives him, than this conceit. He had a more Divine guide than, the Egyptians, and made things by a heavenly parent, and not according to their modes. The Jews were so possessed with this opinion, that when the temple came to be built instead of this tabernacle, they say it was done by consulting the oracle, and by the solemn decree of the king, and of the great Sanhedrin, and of the prophets. For which they allege this very place, as Mr. Selden observes out of the Misna, and Maimonides, &c. (lib. iii. de Synedr. cap. 13. n. 2.)

Exodus 25:10

And they shall make an ark.) Or little chest, or rather coffer; which was to be placed in the very inmost and most secret part of God’s house (in his cabinet, as we now speak, into which none entered but himself), the better to represent his dwelling among them. And therefore was called the ark of the Lord, (Josh. iv. 5. 11.) and the ark of God, (I Sam. iii. 3.) For herein was put his most precious treasure, those Divine records, the two tables of stone, wrote with his own finger, called the tables of testimony. Digitized by microsoft ® [chap. XXV. (xxxi. IS.) because they were the testimony of tho covenant between God and the Israelites; whereby he testified his will, and they their obedience to it. Whence the ark itself is called the ark of the testimony, (xxx. 6. from whence also the whole tabernacle had its name, Numb. ix. 11.) and the ark of the covenant of the Lord, (Numb. x. 33.) Of shittim-wood.] See ver. 5. Two cubits and a half shall he the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof] In this shape, and in these dimensions, it was set before Moses in the mount, that he might direct it to bo made exactly of such an oblong square (as we speak), as is hero described, in its length, breadth, and height. There are great disputes among the Jews about a cubit, which is commonly thought to be half a yard of our measure, that is, eighteen inches. But one that hath taken a great deal of pains to examine such things (Dr. Cumberland, now bishop of Peterborough), hath, in a very learned discourse about the Scripture Measures, given strong reasons to incline us to think that the Egyptian and the Jewish cubit was about twenty-one inches. And if they had not been so, the table (which is described ver. 23.) would have been inconvenient, being but three quarters of a yard high, i. e. twenty-seven inches (according to the common notion of a cubit), which is too low for a table. Whereas, according to his account, it w r as about thirty-two inches, which is a very convenient height for a table. (See chap, ii.) And the staves shall be in the rings of the ark.] Continue and remain in the rings, when they were once put therein. They shall not be taken from it.] When they set down the ark they were not to take out the staves, and put them in again when it was to be carried; but let them, as we said, continue in the rings: that there might be no danger of letting them fall (which had been a great irreverence), and because they would be best preserved, and take less harm there than any where else; and if they had occasion to remove the ark suddenly all would be ready; and the Levites were hereby kept from touching the ark, or coming nearer to it than the ends of the staves.

Exodus 25:11

And thou shalt overlay it with pure gold. Not merely gild it, but lay it over with thin plates of gold; for if they had been thick, it would, as Abarbinel notes, have been too heavy to carry. Thus wc see chests now sometimes plated with iron in some parts of them. Within and without.] So that nothing but gold could be seen, whether it were shut or open. And shalt make upon it a crown of gold round about.] A border or list of gold went round at the top of it; which was called a crown, because it compassed every part of it: but was of another figure, not round but square, as the ark was. It was of great use, as well as ornament, for the better settling the propitiatory upon the ark, that it might not slip off, but be kept up firmly by this border going round about the top of the ark. And it might the better be called a crown, because it was of some height, for the surer supporting of the propitiatory. It may not be improper here to observe, that, as the ancient crowns were only a plain circle of gold, or other thing, so they were set upon the heads of none but their gods, as Pliny tells us, (lib. xvi. cap. 4.) who says there, that Bacchus was the first that put a crown upon his head, which was made of ivy. Certain it is, that God -requires those things which’ were peculiarly sacred to him and his’ service to be crowned, as a mark of their excellency: which were four only; this crown upon the ark, and that upon the golden table, (ver. 24. of this chapter), and upon the altar of incense, (xxx. 3.) and on the head of the high-priest, (xxix. 6.)

Exodus 25:12

And thou shalt cast four rings of gold for it. ‘Which were of massy gold, wc must suppose, because the ark was carried by staves put into these rings. And put them in the four corners thereof] The Hebrew word paamoth comes from paam, which never signifies a comer in the Holy Scripture; but always a foot, or basis, or “step, as Abcn Ezra notes. Whicb hath made some think the ark had feet to stand upon (such round knobs as now our chests and boxes many times have), though the Scripture doth not mention them. But we are not to make conjectures out of our own heads; which some have carried so far as to fancy there were wheels in these feet, for the ark to run upon, which made it God’s chariot, wherein he rode. But whoever heard of a chariot carried on men’s shoulders? Therefore Nachmanides more reasonably conceives, that these rings were indeed in the corners of the ark, but not in the higher (as 11. Solomon would have them), but in the lower; and therefore said here to be in the feet. For the Scripture calling the top of every thing the head of it: the bottom is commonly there called the feet: and so the ark (by placing the rings and staves in the bottom) was carried on high upon the priests’ shoulders, representing God, who is highly exalted. And two rings shall be on the % one side of it, and two rings on the other side of it.] That is, in the length of it (as Joscphus expressly testifies), and not in the breadth.

Exodus 25:13

And thou shalt make staves of shittim-wood. Of such a length that^the ark might be at a decent distance from those that carried it. And overlay them with gold.] With plates of gold, as the ark itself was, (ver. 11.)

Exodus 25:14

And thou shalt put the staves into the rings, by the sides of the ark. The Hebrews say these staves were ten cubits long. * That the ark may be borne with them.] Upon the shoulders of the Levitcs, particularly the sons of Korah. (See Numb. iv. 4—6, &c. vii. 9.) For it was a crime to carry it any other way, either in their hands, or drawn in a cart. (Compare 1 Chron. xiii. 7. with xv. 15.)

Exodus 25:16

And thou shalt put into the ark the testimony which I will give thee. The two tables of stone, containing the ten commandments, which arc called the testimony, and the two tables of testimony, (xxxi. IS.) because they testified what the will of God was, which they had consented to observe; and were therefore public, authentic instruments, attesting the covenant between God and them. Whence the ark which contained these is called the ark of the testimony, (as I observed above, ver. 10.) ver. 22. and in a great many other places of the fortieth chapter. And in one place it is called the testimony, (xxx. 36.) and the ark of the covenant of the Lord, (Dcut. x. 8.) because the ten words were the principal part of the covenant, to which they stood obliged. And perhaps the book of the covenant which Moses made witli them (xxiv. 7.) is comprehended under the name of the testimony. For though

Exodus 25:17

And thou shalt make a mercy •seat. The Hebrew word capporet literally signifies a covering of any thing: and that is the proper signification of this mercy-seat (as we translate it), which was the covering of the ark. For it had no door, but was open at the top, so that they might put the tables of the covenant into it, and then it was to be fastened above by this cover, which auy one may discern by it? dimensions was exactly fit for it. Others will have it called capporet, not from capar, to cover, but from tipper, to excipiate, and render propitious. And so, indeed, the apostle calls it IXaariiptov, the propitiatory; because God here shewed himself to be propitious, and appeased by the blood of the sacrifices, which was sprinkled before this, place. But the reason of this translation may be, because when sins are pardoned they are said in Scripture to be covered. The LXX. put both these together in their translation, which is l\a<rrrjpiov hrtSepa. Of pure gold.] Not of wood crusted over with gold, but all (as Abarbinel speaks) of solid gold; because it was the cover of the ark, in which were the tables of the covenant written with God’s finger, than which nothing was more precious. Two cubits and a half shall be the length thereof, &c] Which was the length of the ark, (ver. 10.) as the breadth was a cubit and a half, both of that and this: which shews this was the cover of the ark, being most exactly adapted to it.

Exodus 25:18

And thou shalt make two cherubims of gold. We read of cherubims in the beginning of the world; and have good reason to believe thereby is meant angels. (See Gen. iii. 24.) But in what shape they appeared we are not told; nor is there the least signification of it here in this place, but what we can gather from ver. 20; so that I can only say this, they were of such a shape as the angelical ministers appeared in, which attended upon the Divine Majesty in the mount; or rather, such as God shewed Moses a pattern of, whereby to represent these heavenly ministers. For both the ark and all belonging to it were made according to the model God gave him; not from any Egyptian pattern, as some imagine. Bochart seems to me to speak judiciously, when hesaith there were not figures of angels, but rather emblems, whereby the angelical nature was in some sort expressed, (Hierozoic. par. i. lib. ii. cap. 25.) and were therefore ordered to be made, as Maimonides conjectures, that the Jews might be confirmed in the belief of the existence of angels, which is the second article of their faith, next to the belief of God. And he commanded two to be made; because, if there had been but one, it might have led them into a dangerous error, that this was the figure of God, whereby they might have been inclined to worship it. But there being two of them ordered, with this declaration, the Lord our God is one God, it led them into right thoughts, that God had many of these, angelical ministers. Thus he; MoreNevoch.par.iri.cap.45. Of beaten work shalt thou make them.] The Hebrew word miksheh, which we translate beaten ivork, signifies that.both of them should be made put of the same piece of gold that made the cover of the ark; so as to be one continued work with that, not separate from it. This appears to. be true from the next verse, mm hacapporet; out of the mercy-seat shall ye make the clierubims, &c. or, from the mercy-seat shall they proceed, on the two ends ofit.

Exodus 25:19

And n%ake one cherub on the. que end, and th$ other cherub on the other end. This looks like tautology (saith Abarbinel) it being said in the foregoing words, in tlie two ends of the mercy-seat: but it is far from it; being a declaration (as he takes it) that the cherubims should not be placed both on one side of the ark; no* so as not to be opposite one to the other: but one on one. side, and th<? other on the other side. Even of the mercy-seat shall ye make the cherubims, on the two ends thereof] They were not to be made separate from the mercy-seat, and afterwards joined to it, but to be xnade out ofit, so as to be one piece with it, (as was said, ver. 18.) which in the execution of this command appears very plainly, (xxxvii. 8.)

Exodus 25:20

And the cherubims shall stretch forth their wings on high. This shews they were made like flying creatures; but had not the resemblance of any fowl that we know. So Josephus, Zwa Trtrziva, fJtop<(>$ ouSevl rwv iv avSpwwwv iwpctfilvwv 7rapcnr\v<Ha, &c. flying animals, like to none of those which are seen by men; but such as Moses saw figured in the throne of God; when he beheld, he means, his Majesty in the mount, attended by the heavenly host, (lib. iii. Antiq. cap. 8.) and again, (lib. viii. cap. 2.) As for the cherubims, nobody can tell or conceive what they were like; ov&ic biroiai rtvt<z thruv ovSi dfcaoxu Svvarai. Some, indeed, think that we may understand from what Ezekicl saith of them their true figure; and that they had the face of oxen. For that face which in Ezck, i. 10. is called the face of an ox, is afterward called, (x.14.) tlteface of a cherub. But it is to be considered, that there is no proof the cherubims here spoken of by Moses had the same face with those mentioned by Ezekiel, but were rather a quite different representation. For here God was represented as dwelling, nay sitting, and abiding among the Israelites; but there as removing and departing quite away from his dwelling-place: and consequently, I conceive, his minister and attendants appeared then in quite different shapes from what they had now. Stretch forth their wings on high.] As being upon tl*c wing (to use our language), that is, ready to fly, whither they were ordered by the Divine Majesty. Covering the mercy-seat with their wings.] Their wings were not to lie close to their bodies, but to be raised up (as was said before) and spread: so that meeting together, they made, as it were, a seat over the ark, called the thrbne of God. Their faces shall look one to another.] To signify, saith Abarbinel, their mutual consent and concord.

Exodus 25:21

And thou shah put the mercy-seat above upon the ark. Having first put in the testimony which he gave him (as it here follows), then he was to set the mercy-seat upon the ark (within the crown which encompassed it) as a cover to it. (See ver. 1G.)

Exodus 25:22

And there will I meet with thee. When thou hast occasion to consult me, I will there bo present to communicate my mind to thee: so Abarbinel. After the ark is made, and the law put into it, and the cover laid upon it, I will speak with thee from the midst of the mercy-seat, between the cherubims: so that thou shalt not need to come up hither any more into the mount to fetch down prophecy (as his phrase is), but I will give it thee from thence, and tell thee all that is to be taught Israel. (Seexxx. 6.) And I will commune with thee from above the mercy-seat, from between the two cherubims, &c] Here the glory of the Lord resided, between the cherubims; whose wings were the seat of the Divine Majesty; as the cover of the ark beforementioned was his footstool. For he is said to sit between the cherubims, (Psalm Ixxx. 2.) and the ark is called Jiisfootstool,(Psalm xcix. 8. exxxii. 7.) This, therefore,being that part of the sanctuary which was the place of his peculiar abode, where he is said to dwell, 1 Sam. iv.4. (see de Dieu there), when Moses had any occasion to consult him he was to resort hither; where God promises to meet him, and confer with him from hence, as Ave read he did, Numb. vii. 89. Of all things which I will give thee in commandment unto the children of Israel.] This shews that he resided here as their Lord and Governor; the wings of the cherubims composing, his throne, whereon he sat as their King, to give orders for their government; which more imperatorio de tribicnali loquebatur, he delivered from this supreme tribunal, after the manner of emperors (as Fortunatus Scacchus expresses it), or great princes, who were wont in all countries to have such magnificent thrones erected, from whence to speak to their subjects, (Myrothec. SacrorumEIeeochrysm. ii. cap. 3G.) Thus far he hath named only the furniture of the inward house and cabinet of the Divine Majesty, called the holy of holies. Now follows the principal furniture of the outward house, called the holy place.

Exodus 25:23

Thou shalt also make a table. Which is a necessary part of the furniture of a house, and therefore here ordered to be made in token of God’s dwelling among them, (ver. 8.) Of shittim-wood.] Of the same materials with the ark, (ver. 10.) Two cubits shall be the length thereof, &c] It was neither so long nor so broad as the ark, but of the very same height, (ver. 10.) Josephus, to make the Greeks apprehend its fashion, saith, it was like the famous table at Delphi, (lib. iii. Antiq. cap. 9.) which, if it be true, was made, it seems, in imitation of the table of Moses.

Exodus 25:24

A7id thou shalt overlay it with pure gold. Just,as the ark was; (see ver. 10.) and therefore it is probable that the lower parts of it, as well as the upper, and the feet also, were plated with gold, so that it might be called a golden table. And make thereto a croivn of gold round about.] See ver. 10. where the same is directed for the ark: and this had the same use, to keep what was set upon the table from slipping ofFand falling on the ground.

Exodus 25:25

And thou shalt make unto i7. That is, to the crown of gold, as Fortunatus Scacchus understands it, though others refer it to the table. A border of a hand-breadth round about.] Which came down below the crown or cornice, as they now speak. Though some think this border was towards the bottom, to join the feet more firmly together. And thou shalt make a golden crown to the border thereof round about.] Wheresoever this border was (which I suppose was plated with gold), like the table, it had a crown, or a cornice, as an ornament to it. For this crown was different from that mentioned in the foregoing verse; and w T as under the border (as the other’crown was above it), as Fortunatus Scacchus apprehends it, (Myrothec. ii. cap. 38.)

Exodus 25:26

And thou shalt make for it four ri?igs of gold. As there were for the ark, (ver. 12.) only they were to be cast, these to be made: but how we are not told. And put the rings in the four corners that are on the four feet thereof] The Hebrew word here for corners always hath that signification; being quite different from that word which is used ver. 12. when he speaks of the ark: which may w T elI incline us to Josephus’s opinion, that these rings were not below, as they Were in the ark, but on the upper part of the feet of the table; so that it was not carried up on high, as the ark was, but hung down between the priests, on w T hose shoulders the staves rested.

Exodus 25:27

Over against the border shall the rings be, &c. Just below the border and the cornice beforementioned (ver. 25.) were these rings to be placed; as the border and its cornice were placed below the upper crown (or cornice) which compassed the top of the table, (ver. 24.) For places of the staves to bear the table.] This expresses the use of the rings.

Exodus 25:28

And thou shalt make the staves of shittim-wood, and overlay them with gold. Such as were made for the carriage of the ark, (ver. 13.) That the table may be borne with them.] By the priests upon their shoulders. For the tabernacle being a moveable house, there were frequent occasions, as they journeyed from one place to another, to carry this table along with them, as they did all other things belonging to the house of God. It is not ordered that the staves should remain in the rings, as they did in those belonging to the ark, (ver. 15.) because they might have been a hinderance to the priests in their ministration at this table every day. Therefore it is likely, they were laid up in some place near it, and put in when they travelled, as they were ordered to be, (Numb. iv. G.)

Exodus 25:29

And thou shalt make the dishes thereof. It is not easy to give an account either of the form or of the use of these keharoth, which we translate dishes, i. e. patins, whereon to put the bread, which were twelve loaves, (Lev. xxiv. G.) and the frankincense which was to be set upon each row of loaves, (ver. 7.) This is a plain sense, if the loaves stood upon dishes, and not immediately upon

Exodus 25:30

And thou shalt set upon the table shew-bread. In the Hebrew, bread of the face, or presence; because it was set before the ark of the covenant where God was present. The forementioned Fort. Scacchus thinks the heathen from hence borrowed their custom of setting sacred loaves before Ceres, in her feast called Thesmophoria, as he observes out of Athenseus, lib. iii. Deipnosoph. cap. 25; and other places. (Vid. Myrothec. ii. Sacr. Elaeochrysm/ cap. 39.)’■ Before me alway.] These loaves constantly stood upon the table (new ones being brought, when the old ones were removed, every sabbath-day) before the Divine Majesty;, a cloth being spread upon it, whereon these and all the forenamed things M r ere set, (Numb. iv. 7.) And they were twelve of them in all, representing the twelve tribes of Israel, whose offering these were to God, whose ministers ate them in the holy pl^ce, (Lev. xxiv. 5. 7 — 9.) They were set in two rows, one piled upon another, as Josephus represents them. When Maimonides wrote his More Nevochim, he confesses (pan iii. cap. 5.) to that day he was ignorant of the reason of this table, and the bread continually upon it. Which is very strange, when at the beginning of these directions God had declared he would have a house built that he might dwell among them, (ver. 8.) which dwelling among them was admirably represented, by its having in it all things belonging to a dwelling-house, particularly a table and bread (signifying all provision), whereby they were made to understand that God, as was said before,’ kept house among them. Which nobody hath explained so well as an incomparable writer of pur own, Dr. Cudworth, in a discourse put out long ago, concerning the Right Notion of the Lord’s Supper, cap. vi. where he observes, out of Nachman, that there was a tabic and candlestick ordered for this house, because they were tho

Exodus 25:31

And thou shalt make a candlestick of pure gold. Another necessary piece of furniture for a house; especially when there were no windows in it Of beaten gold shall it be made.] Not hollow, but of solid gold. His shaft.] The main body or trunk of it. And his branches.] Which shot as it were out of the trunk. Hisboivls.] Or cups: for so the word gebieha is translated, Gen. xlv. 1. 5. and they were in the fashion of an almond, as it is ordered, (ver. 33.) His knops.] Round like an apple or pomegranate; as the w r ord caphtoreha signifies. And his flowers.] The Vulgar translates it lilies: but the word properly signifies the blossoms of trees. Shall be of the same.] All of gold, though not all of one piece: for, as Fort. Scacchus not unreasonably conjectures, these several parts of the candlestick were separable one from another, when there was occasion to remove it from one place to another. (See his Myrothcc. Sacr. Elaeochrysm, cap. 46.)

Exodus 25:32

And six branches shall come out of the sides of it, 8ccj In this and the following verses he describes how all the abovenamed parts should be disposed so as to make the candlestick appear glorious. And first he here directs that three branches should come out of each side of the main trunk or shaft.

Exodus 25:33

Three bowls made like unto almonds, ivith a hiop and a flower in one branch, &c. Next he orders that every branch of the six should have three bowls (or cups, as I said before), into which, perhaps, tho snuff was to fall: and between every one of theit v a knop and a flower. And the cups were to be of the figure of an almond. So in the six branches.] AVhich were to be all alike., That come out of the candlestick.] i. e. Out of the trunk; which is here and in the next verso called the candlestick: because it was the main part of it, which supported all the branches.

Exodus 25:34

And in the candlestick. L e. In the main trunk or shaft, out of which the branches proceeded. Shall be four bowls like to almonds, with their knops and their flowers.] The branches were to have but three bowls and as many knops and flowers; but the shaft or trunk was to have four of each: it being longer than the branches that came out of it.

Exodus 25:35

And there shall be a knop under two branches of the same, &c. This being repeated twice, signifies that tike knops should be so contrived, that out of three of them should arise two branches, one on the one side, and one on the other. So that out of the fourth knop, which I suppose was tho lowermost, there w r as no branch at all; but that, with the cup and flo’wer, were the ornament of that part of the.shaft which was under the branches. That proceeded put of tlie candlestick.] i. e. Out of tho shaft or main trunk, (ver, 34.)

Exodus 25:36

Their knops and their branches shall be of the same, &c. No difference between them; but all solid, not hollow work, of pure gold. Here is nothing said of the foot of it; which was no question proportionable to the rest. Nor doth he mention the length of the start or trunk: but Fortunatus Scacchus adventures to guess that it was near double the height of the table, and of the altar of incense, which made it look majestically; and yet did not raise it so much as to damnify the roof of the tabernacle, (Myrothcc. ii. cap. 45. p. 439.)

Exodus 25:37

And thou shalt make the seven lamps thereof. i. e. Cause them to be made. But of what metal it is not said; most likely of gold, as well as the tongs, and the other things mentioned, ver. 38. The form is not hero prescribed, which the forenamed Scacchus (Myrothcc. i. cap. 7.) thinks was like an almond. And they shall light the lamps thereof] They whose work it is, viz. the priests, (xxx. 7, 8. Lev. xxiv. 3, 4.) That tliey may give light over against it.] That is, over against the candlestick (as some will have it), the six branches all inclining to the trunk in the middle. But here he speaks of the seven lamps, not of six only, which gave light over against some other thing, which I take to be the table. For it is plain, byxxvi. 35. and xl. 24. that the candlestick was placed over against the table, being on,the south side of the house, as the table w r as on the north. (See Numb. viii. 2.)

Exodus 25:38

And the tongs thereof. Or snuffers, belonging to it: which Scacchus (both in his first and second Myrotheciuin) probably proves were not of such a form as aro now in use; but were only little tongs or scissars, whereby the lamps were clipped to make tlicm shine more brightly, (Myrothcc. i. cap. 10. and ii. cap. 4G. p. 455.) And snuff-dishes.] In which the snuffers and the snuflings of the lamps were put; and for the latter use he thinks they had water in them. Shall be of pure gold.] It was most for the magnificence