Exodus 40

Exodus 40:1

xjlND the Lord said unto Moses. It is uncertain when the Lord spake this: I suppose it was as soon as he came out from Pharaoh, at the end of the three days’ darkness; which continued the eleventh, twelfth, and thirteenth of the month Abib; and on the fourteenth, in the morning, Moses received this new revelation. Yet I ivill bring one plague more upon Pltaraoh and upon Egypt.] The killing of the first-born; which was the last plague inflicted on them in Egypt * Afterwards he will let you go hence, &c] Not only consent to dismiss you entirely, but be earnest with you, and urge you to depart So we find it camo to pass, (xii. Thrust you out altogether.] Perfectly and completely, with some kind of compulsion. JjLND the Lord spake unto Moses, saying.] After he had taken a survey of all the work beforcmcntionccl, God gave him the following command, in the latter end (it is probable) of the twelfth month.

Exodus 40:2

Speak now in the ears of the children of Israel. Give order therefore to the Israelites, as I formerly proraised to direct, (iii. 21, 22.).. And let every man borrow of his neighbour.’] See iii. 21, 22. Unto which this may be added, that some of the ancient fathers looked upon this as a piece of justice, that they should be paid their wages for the labour they had undergone, in the service of tho Egyptians; which God orders in this manner. So Epiphanius, in his Ancoratus, Num. cxii. cxiii.l. where he gives this account of the Israelites spoiling the Egyptians, That they had served them a long time for nothing (he makes account 215 years), and therefore ovk $v SUaiov teal traga 9aj> koI av%pd>7roie, &C. was it not just, both before God and man, that their wages should be paid them before they left the country? See Pctavius on that place. And Hacres. lxvi. lxxi. lxxxiii. and Ircnacus, lib. iv. cap. 49. Tertull. adv. Marcion. lib. ii. cap. 20. And so the author of the Book of Wisdom took it, (x. 17.) where he saith, the Lord gave the Israelites the goods of the Egyptians, fiiaSbv k6ttwv airwv, the reward of their labours. (See more, xii. 35.), t. On the first day of the first month.] Of the second year after their coming out of Egypt, (ver. 17.) which was a complete year (within fourteen days) after that great deliverance. Shalt thou setup the tabernacle of the tent of the co7igre~ gation.] This is a full description of the place, which was made for a habitation of the Divine Majesty, (xxv. 8.) and therefore called mischchan, which we translate tabernacle, but properly signifies a dwelling. It/was a moveable house, to be set up and taken down as there was occasion; and therefore called ohel, a tent; such as shepherds dwell in, (Gen. iv. 24. See xxix. 11. of this book.) Or, the word tabernacle may be thought to signify, the inward part of this house; as tent, the outward part, which covered the inward. (See ver. 17. 19. 29.) Why it is called ohelnioed [the tent of the congregation] see xxix. 44.

Exodus 40:3

And the Lord gave the people favour in the sight of the Egyptians. According to his promise, (iii. 21.) Moreover, the man Moses was very great, &c.] This seems to be given as a reason, both why the court durst not meddle with Moses, though he had brought so many plagues upon them; and why the people were forward to grant the Israelites what they desired, because they all highly esteemed him, and had him in great reverence, as a person that had extraordinary power with God: from whence some think it credible, that their posterity might give him Divine honours, as is reported by some ancient writers., ( And thou shalt put therein the ark of the testimony.] This was the principal end of building this house, that God (as was said before) might dwell among them; and his residence was over this ark. Which therefore is ordered, in the first place, to be brought into the holy of holies, prepared for it as soon as the house was erected. Why called the ark of the testimony, see xxvi. 20, 21. And cover the ark with the veil] Which hung before it; that nobody (not the priests themselves) might sec it (xxvi. 33.)

Exodus 40:4

And Moses said, Thus saith the Lord. It is manifest (from ver. 8.) that these words were spoken from thq Lord to Pharaoh; but it is a great question, when they were spoken. It is commonly thought that Moses said this, when he last parted with Pharaoh, and told him, he would see his face no mwe, (x. 29.) And then the first words of this chapter, must be translated. in the time past, the Lord had said unto Moses, that he would bring one plague more upon the Egyptians: which he now denounced to Pharaoh, because he said he should not have the liberty of being admitted to him again. Or else Pharaoh, contrary to his peremptory resolution, sent one more to speak with Moses; as it is plain he did after tho first-born were slain, (xii. 31.) About midnight.] About the midst of the following night. For they having kept the Passover, in the evening of this fourteenth day of Abib, the first-born were slain in the middle of that night. Not precisely (the Hebrew indicates) but it might be a little before or after midnight. (See Theodoric Hackspan, of such kind of speeches. Disput deLocut. Sacris, N. iv.) Will I go out.] By an angel, who was sent from.the Schechinah (which resided, in some part of the land of Goshen), and ordered to go and do this execution. In the midst of Egypt.] Perhaps he means the royal city:; where he began this execution, and then smote the whole country round about. And thoushalt bring in the table, &c] When the ark was placed in the holiest of all,’ then the table, with all belonging unto it, and the candlestick (whose lamps were to be lighted) are ordered to be feet ih the sanctuary, which was divided by the veil from the bther, (xxvi. 35.)

Exodus 40:5

And all the first-bom hi the land of Egypt shall die. This was the sorest plague that had been hitherto inflicted: nothing being so dear to parents as their children, especially their first-born. From the first-born of Pharaoh, &c] k e. From the highest to the meanest person in the kingdom. That sitteth upon his throne.] It is uncertain whether this relate to Pharaoh, or to his first-born. The LXX. seem to incline to the former; having left out the proncmn his, and simply translated it, that sitteth upon the throne. But the Chaldee determines it to the latter, by translating it, who is to sit upon the throne of his kingdom; i. e. to be Pharaoh’s successor, tho heir of the kingdom of Egypt. The maid-servant that is behind the mill.] None wero more miserable than those slaves, whose work it was to turn a mill with their hands, and grind corn perpetually; especially when they were condemned to tins in a prison, nay, in a dungeon: that so we are to understand this, appears from xii. 29. The ancient comedians often mention this; and we find an instance of such drudgery in the story of Samson, (Judg. xvi. 21.) And thou shalt set the altar of gold for the incense before the ark of the testimony.] See xxx. 6. And put the hangings of the door to the tabernacle.’] See xxvi. 36, 37. This is ordered to be hung up, when the table, candlestick, and altar of incense, were put into. the holy place, because there were no more things but these tjiree to be there.

Exodus 40:6

And thou shalt stt the altar of burnt-offering, &c. In this and the two following verses, he is ordered to place the altar of burnt-offering, and the laver, as he had been before directed, (xxx. 18.) and to set up the outward court, and the hanging at the gate of it, in order to place the altar and the laver there, (xxvii. 9, &c.)

Exodus 40:9

And thou shalt take the anointing oil. Mentioned xxx. 53, &c. Every thing being disposed in its proper place, now follows their consecration. For they were not consecrated separately, before the house was erected, and its furniture brought in: but after every thing was set in thfc order which God appointed. And anoint the tabernacle and all that is therein, &c] As was before directed, and now ordered to be put in execution xxx. 20 — 29. where this and the two following verses are explained.

Exodus 40:12

And thou shalt bring Aaron and his soiis to the door of the tabernacle. The laveT being sanctified, (ver. 11.) many think that the sanctification of Aaron and his sons (z. e. their separation to their office) began in their being washed with water. But I look upon this as a mistake, there being a" washing prescribed, before the laver was ordered, (xxix. 4.) where they were to wash only when they went in to minister, (xxx. 19—21.)

Exodus 40:13

And thou shalt put upon Aaron the holy garments. Mentioned in the twenty-eighth chapter. And anoint and sanctify him, &c] See xxx. 30, 31.

Exodus 40:14

And thou shalt bring his sons and clothe them with coats. See xxvii. 40, 41.

Exodus 40:15

And thou shalt anoint them, as thou didst their father. See concerning this xxix. 7. where both their anointing and their father’s is explained. For their anointing sJtall surely be an everlasting priesthood, &c] Not only consecrate them to the priest’s office as long as they live; butconsecrate their posterity also, who shall need no’ other anointing in succeeding generations: but minister to God by virtue of this anointing, as long as that priesthood lasted. So the Hebrews interpret it. None of them needed in aftertimes, saith It. Levi ben Gersom (upon 1 Kings i.) to be anointed, but only the high-priest; whose successors were to be anointed, as they gather from Lcvit. vi. 22. " The priest of his sons, who shall be anointed in his stead," &c. (See Selden de Succession, in Pontificat. lib. ii. cap. 9.) Ver. 1G. Thus did Moses; according to all that the Lord commanded him, so did he.’] He took the same care in erecting the tabernacle, and disposing every thing in its place, that the workmen had done in making all things according to God’s mind, (xxxix. 43.)

Exodus 40:17

&c. And it came to pass, in the first month, &c. This and the following verses to ver. 34. give an account of the execution of what God commanded, in the foregoing part of this chapter. But it is not easy to resolve, whether every thing was executed at this very time, or no. For full understanding of which, it will be necessary to mark diligently the order wherein God requires all the foregoing commands to be performed. And first he bids him set up the tabernacle, and put every thing belonging to it in its place, ver. 2, 3. and so forward to ver, 9. And next, to consecrate it, and all the veissels thereof, with the altar of burnt-offerings and its vessels; &c. (ver. 9 — 11.) And then to proceed id consecrate Aaron and his sons, (vet. 12 — 15.) Ntiw it is expressly here affirmed, that Moges did viferform the first of these, that is, set up the tabernacle, and put every thing appertaining to it ih its right place, oh thfe first day of the first month of the second year after their coming out of Egypt. At which time we must suppose also be began to consecrate it, and spent seven days ih thfe consecration of it and of the altar of burnt-offering, as is appointed xxix. 37. But the* difficultyis to determine, when he consecrated Aaron and his sons, as he is here required, in which seven days were also spent, as we read Lev. viii. Some think there were but seven days in all set apart for this work, and consequently they were consecrated together. So Torniellus in his An* rials, and Abulensis before him, who follow Seder Olam and other Jewish writers, who are of this opinion. The ground of which is, that the tabernacle being erected on the first day of the month beforementioned, and its consecration finished on the eighth, there was a solemn Passover kept upon the fifteenth, (Numb. ix. 1, 2, &c.) which could not be held, they suppose, unless there were priests to offer the Passover: who therefore were consecrated at the Same time with the tabernacle; because on the eighth day another business began, which was the offering made by the princes of the tribes, every one in their day, (Numb, vii. 1.) But the principal ground is, that, in Lev. viii. 10, 11, &c. Moses speaks of the anointing (i. e. consecrating) the altar, and of consecrating Aaron and his sons, as done both at the same time. But there is a weighty objection against all this; which is, that in the consecration of Aaron and his sons, there were three sacrifices offered upon the altar, one for a sin-offering, another for a burnt-offering, and the ram of consecration for a peace-offering, (Lev. viii. 4. 18. 22.) None of which coiild be acceptable for their sanctification, till the altar itself was made holy. And therefore the seven days appointed for that purpose were ended, before the consecration of the priests began, which fcontinu’ed seven days more; and then the next day was the feast of unleavened bread. Which was famous on a double account; first, because it was the first day of unleavened bread; and then it was the octaves of the consecration. * And this appears more plainly from Lev. i. 1 where we find the following commands were given to Moses out of the tabernacle by the Divine Majesty; whe^ therefore dwelt there, when he commanded the priest to be consecrated, which he did not till the tabernacle was Solemnly consecrated to be his habitation. There th6 priests also are commanded to abide during the seven days of their consecration, (Lev. viii. 33.) which shews that all things belonging to its sanctification were finished, before their consecratkm/ began. As to that which is Microsoft ® [CHAP. XL alleged from" Lev. viii. 10, 11, &c. I shall consider it there… Vcr. 19. And lie spread abroad the tent over the tabernacle.] The ohel, which we translate tent, sometimes signifies the whole house of God, (see ver. 19.) but here only the external part of it, which covered that which was properly called mischchan [the tabernacle.] Which Moses having erected with all its sockets, boards, bars, and pillars, ver. 18. (and hung it, we must suppose, with the inward hangings, which were the-richest), he spread abroad over them the curtains of goats’ hair, called the ten«,(xxyi.ll.) to.be a covering over the tabernacle, (xxvi. 7.*xxxvi. 14.19.) So the tabernacle was a house within a house,, inclosed with strong walls (as we call them) to securo it from the injury of the weather. And put the covering of the tent upon it.] Mentioned in xxvi. 14.

Exodus 40:20

And he took and put the testimony into the ark. The two tables of stone, as he had been commanded, x£v. 16. which he mentions again in the repetition of the law, (Deut. x. 5.) Hence the ark is called the ark of the covenant or testimony, in the next Verse, and vcr. 3. of this chapter.

Exodus 40:21

And he brought the ark into the tabernacle. It is probable that he had placed the ark, after it was made, in his own tent, which for the present was called the tabernacle qfthe congregation, and had the glory of the Lord in it, (xxxiii. 7. 9.) but now he brought it into this tabernacle, which by God’s order was prepared for it. - And set tip the veil of the severing, &c] See ver. 3,

Exodus 40:22

And he put the table in the tent qfthe congregafion. Here the whole house is called the ohel (or tent J, as I observed upon ver. 19. But immediately the word misclichan (which we translate tabernacle) is used, as the most proper expression for the inside of the house, as the other most properly denotes the outside of it. All is made more clear in the thirty-fourth verse; where we read that the cloud covered the tent of the congregation, that is, the outside of the house; and the glory of the Lord filled the tabernacle within. Though afterward, (ver. 38.) the cloud is said to be upon the tabernacle, as (ver. 3G.) it is said to -be over the tabernacle, because it was over the tent which covered it. [

Exodus 40:25

And he lighted the lamps before the Lord, &c. In this, and all that follows, of burning sweet incense, (ver. 27.) offering the burnt-offering and meat-offering, (ver. 29.) Moses acted as a priest, appointed by an extraordinary commission from God, only for this time; that he might consecrate the house of God, and the priests that were to minister therein; which being done, his priesthood ceased. And he did all that is mentioned in these verses, w T hen the tabernacle was consecrated, and the glory of the Lord had filled it; testifying the Divine presence to be there.

Exodus 40:31

And Moses, and Aaron, and his sons, washed their hands, &c. This shews that Moses acted now as a priest, and therefore washed himself before he went to sacrifice at the altar, as the priests afterward were always bound to do, (xxx. 19—21.) But it must be understood, that neither this washing here spoken of, nor his offering sacrifice, mentioned ver. 29. was till some days after this. (See ver. 17.) Ver. 33 So Moses finished the work.] And then anointed the tabernacle, and all contained in it, according to God’s order, (ver. 9 — 11.) The execution of which, though now not here mentioned in so many words, is expressly said to be on the same day that he had completely set up the tabernacle, (Numb. vii. 1.) Vcr. 34. Then a cloud (or, then the cloud) covered the tent of the congregation.] After it was anointed and sanctified for the Divine residence (and the princes, perhaps, had also finished that large offering which we read, Numb. vii. was made on this day), God was pleased to fill this place with his glorious presence. For the cloudy pillar, which descended upon Moses’s tent, and stood there before the door of it, (xxxiii. 9.) removed now from thence, and came hither; not standing at.the door of it in the form of a pillar, but spreading itself all over the outside of the tabernacle, so that it was covered with it, as we read also Numb. ix. 15. And the glory of the Lord filled the tabernacle.] See ver. 22.. What God promised, (xxv. 8. 22.) he now performed, notwithstanding their revolt from him, by worshipping the golden calf. Which made him withdraw himself from them, (xxxiii. 7,&c.) till, upon Moses’s earnest intercession for them, and their repentance, he graciously consented to return to them, and abide among them, (ver. 14, 15, &c.) As he now did by settling his glorious presence in this tabernacle, which was set up in the midst of them. For, whereas the other tabernacle of Moses w f as removed a mile or two from their camp, (xxxiii. 7.) this tabernaclo was pitched (a month after this, Numb. i. 1.) in the midst of their camps, as we read Numb. ii. 2. 17. «

Exodus 40:35

And Moses was not able to enter into the tent of the co?igregation. For the glory of the Lord shone so bright and so strong, beyond all that it had ever done, that no eye could look upon it. And it filled not only the most holy place, but the whole body of the tabernacle; so that he durst not adventure to come within it till he was called, (Lev. i. 1.) After which time he seems to have had liberty to go in unto God when he pleased, (Numb. vii. 89. ix. 8, 9.) For after this great day, the glory of the Lord retired into the most holy place, within the veil; and resided constantly there, over the ark of the testimony: from whence he spake to Moses, when he came to consult him in the holy place. (See the forementioned Numb. vii. 89.) Whence he is said to dwell between the chei^ubims; though, on some occasions, this glory appeared without upon the tabernacle, (but over the ark, it is likely, Numb. xvi. 42.) And so perhaps it did, (xi. 17. 25.) and sometimes at the door of the tabernacle, (Deut. xxxi. 14, 15.) Because the cloud abode thereon, and the glory of the Lord filled the house.] The cloud and the glory of the Lord were not two different things; but one and the same, as the pillar of cloud and of fire were. For outwardly it was a cloud, and inwardly a fire: and, accordingly, here the external part of it covered the tabernacle without; while the internal part shone in full glory within the house. Thus it was upon Mount Sinai, where Moses is said to f € draw near to the thick darkness where God was," (xx. 21.) that is, the glory of the Lord was in that thick darkness. And so we read before, that “the glory of the Lord appeared in the cloud,” (xvi. 10.) And so those words are to be interpreted, xxiv. 16. " The glory of the Lord abode upon Mount Sinai, and the cloud covered it (that is, covered the glory of the Lord, not the mount) six days." After which, on the