---
title: "Clarke"
description: "mount, 40. NOTES ON CHAP. XXV Verse Exodus 25:2. That they bring me an offering — The offering here mentioned is the תרומה terumah, a kind of free-will of"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/exodus/25"
---

*mount*, 40.
NOTES ON CHAP. XXV

Verse [Exodus 25:2](../../../kjv/exodus/25/2). ***That they bring me an offering*** — The offering here mentioned is the תרומה *terumah*, a kind of free-will offering, consisting of any thing that was necessary for the occasion. It signifies properly any thing that was *lifted up*, the *heave-offering*, because in presenting it to God it was *lifted up* to be laid on his altar; but [Exodus 29:27](../../../kjv/exodus/29/27). God requires that they should build him a tent, suited in some sort to his dignity and eminence, because he was to act as their king, and to dwell among them; and they were to consider themselves as his subjects, and in this character to bring him presents, which was considered to be the duty of every subject appearing before his prince. See [Exodus 23:15](../../../kjv/exodus/23/15).

Verse [Exodus 25:3](../../../kjv/exodus/25/3). ***This is the offering*** — There were three kinds of metals:
1. GOLD, זהב *zahab*, which may properly signify *wrought* *gold*; what was *bright* and *resplendent*, as the word implies. In [Job 28:15-17](../../../kjv/job/28/15-17), [Job 28:19](../../../kjv/job/28/19), gold is mentioned *five* times, and *four* of the words are different in the original.
(1) סגור SEGOR, from סגר *sagar*, to *shut up; gold* in the *mine*, or *shut up* in *its ore*.
(2) כתם KETHEM, from כתם *catham*, to *sign, seal*, or *stamp*; gold made current by being coined; standard or sterling gold, exhibiting the stamp expressive of its value.
(3) זהב ZAHAB, *wrought gold, pure, highly polished* *gold*; probably what was used for *overlaying* or *gilding*.
(4) פז PAZ, denoting *solidity, compactness*, and *strength*; probably *gold* formed into different kinds of *plate*, as it is joined in [Exodus 25:17](../../../kjv/exodus/25/17) of the above chapter with כלי *keley, vessels*. The *zahab*, or *pure gold*, is here mentioned, because it was in a state that rendered it capable of being variously manufactured for the service of the sanctuary.
2. SILVER, כסף *keseph*, from *casaph*, to be *pale, wan*, or *white*; so called from its well-known colour.
3. BRASS, נחשת *nechosheth, copper*; unless we suppose that the factitious metal commonly called brass is intended: this is formed by a combination of the oxide or ore of zinc, called *lapis* *calaminaris*, with copper. Brass seems to have been very anciently in use, as we find it mentioned [Genesis 4:22](../../../kjv/genesis/4/22); and the preparation of copper, to transform it into this factitious metal, seems to be very pointedly referred to [Job 28:2](../../../kjv/job/28/2): *Iron is taken out of the earth, and brass is molten out of the* *stone*; אבן יצוק נחושה eben yatsuk nechushah, translated by the Vulgate, *Lapis, solutus calore, in aes vertitur*, "The stone, liquefied by heat, is turned into brass." Is it going too far to say that the stone here may refer to the *lapis calaminaris*, which was used to turn the copper into brass? Because brass was capable of so fine a polish as to become exceedingly bright, and keep its lustre a considerable time, hence it was used for all weapons of war and defensive armour among ancient nations; and *copper* seems to have been in no repute, but for its use in making *brass*.

Verse [Exodus 25:4](../../../kjv/exodus/25/4). ***Blue*** — תכלת *techeleth*, generally supposed to mean an *azure* or *sky colour*; rendered by the Septuagint ὑακινθον, and by the Vulgate *hyacinthum*, a *sky-blue* or *deep violet*.
***Purple*** — ארגמן *argaman*, a very precious colour, extracted from the *purpura* or *murex*, a species of shell-fish, from which it is supposed the famous *Tyrian purple* came, so costly, and so much celebrated in antiquity. See this largely described, and the manner of dyeing it, in Pliny, Hist. Nat., lib. ix., c. 60-65, edit. Bipont.
***Scarlet*** — תולעת *tolaath*, signifies a *worm*, of which this colouring matter was made; and, joined with שני *shani*, which signifies to *repeat* or *double*, implies that to strike this colour the wool or cloth was twice dipped: hence the Vulgate renders the original *coccum bis tinctum*, "scarlet twice dyed;" and to this Horace refers, *Odar*., lib. ii., od. 16, v. 35: -
***Fine linen*** — שש *shesh*; whether this means *linen*, *cotton,* or *silk*, is not agreed on among interpreters. Because שש *shesh* signifies *six*, the rabbins suppose that it always signifies the fine linen of Egypt, in which *six folds* constituted one thread; and that when a *single fold* was meant, בד *bad* is the term used. [Genesis 41:42](../../../kjv/genesis/41/42).
***Goats' hair*** — עזים *izzim, goats*, but used here elliptically for goats' hair. In different parts of Asia Minor, Syria, Cilicia, and Phrygia, the goats have long, fine, and beautiful hair, in some cases almost as fine as silk, which they shear at proper times, and manufacture into garments. From Virgil, Georg. iii.,[Exodus 25](../../../kjv/exodus/25)v. 305-311, we learn that goats' hair manufactured into cloth was nearly of equal value with that formed from wool.
And eases of their *hair* the loaden herds.
Their camelots, warm in tents, the soldier hold,
And shield the shivering mariner from the cold."
DRYDEN.

Verse [Exodus 25:5](../../../kjv/exodus/25/5). ***Rams' skins dyed red*** — ערת אילם מאדמים *oroth eylim* *meoddamim*, literally, *the skins of red rams*. It is a fact attested by many respectable travellers, that in the Levant sheep are often to be met with that have *red* or *violet-coloured* fleeces. And almost all ancient writers speak of the same thing. Homer describes the rams of Polyphemus as having a violet-coloured fleece.
***Shittim wood*** — By some supposed to be the finest species of the cedar by others, the *acacia Nilotica*, a species of *thorn*, solid, light, and very beautiful. This acacia is known to have been plentiful in Egypt, and it abounds in Arabia Deserta, the very place in which Moses was when he built the tabernacle; and hence it is reasonable to suppose that he built it of that wood, which was every way proper for his purpose.

Verse [Exodus 25:6](../../../kjv/exodus/25/6). ***Oil for the light*** — This they must have brought with them from Egypt, for they could not get any in the wilderness where there were no olives; but it is likely that this and some other directions refer more to what was to be done when in their fixed and settled residence, than while wandering in the wilderness.
***Spices*** — To make a confection for *sweet* incense, abounded in different parts of these countries.

Verse [Exodus 25:7](../../../kjv/exodus/25/7). ***Onyx stones*** — We have already met with the stone called שהם *shoham*, [Genesis 2:12](../../../kjv/genesis/2/12), and acknowledged the difficulty of ascertaining what is meant by it. Some think the *onyx*, some the *sardine*, and some the *emerald*, is meant. We cannot say precisely what it was; possibly it might have been that fine pale pebble, called the *Egyptian pebble*, several specimens of which now lie before me, which were brought from the coast of the *Red Sea*, and other parts in Egypt, by a particular friend of mine, on purpose to add to my collection of minerals.
***Stones to be set in the ephod*** — אבני מלאים *abney milluim,* *stones of filling up*. Stones so cut as to be proper to be set in the gold work of the breastplate.
The אפד *ephod*. - It is very difficult to tell what this was, or in what form it was made. It was a garment of some kind peculiar to the priests, and ever considered essential to all the parts of Divine worship, for without it no person attempted to inquire of God. As the word itself comes from the root אפד *aphad*, he *tied* or *bound close*, Calmet supposes that it was a kind of girdle, which, brought from behind the neck and over the shoulders, and so hanging down before, was put cross upon the stomach, and then carried round the waist, and thus made a girdle to the tunic. Where the ephod crossed on the breast there was a square ornament called חשן *choshen*, the *breastplate*, in which twelve precious stones were set, each bearing one of the names of the twelve sons of Jacob engraven on it. There were two sorts of ephods, one of plain linen for the priests, the other very much embroidered for the high priest. As there was nothing singular in this common sort, no particular description is given; but that of the high priest is described very much in detail [Exodus 28:6-8](../../../kjv/exodus/28/6-8). It was distinguished from the common ephod by being composed of *gold,* *blue, purple, scarlet, fine twisted linen*, and *cunning work*, i.e., superbly ornamented and embroidered. This ephod was fastened on the shoulders with two precious stones, on which the twelve names of the twelve tribes of Israel were engraved, six names on each stone. These two stones, thus engraved, were different from those on the breastplate, with which they have been confounded. From Calmet's description the ephod seems to have been a series of belts, fastened to a collar, which were intended to keep the garments of the priest closely attached to his body: but there is some reason to believe that it was a sort of garment like that worn by our heralds; it covered the back, breast, and belly, and was open at the sides. A piece of the same kind of stuff with itself united it on the shoulders, where the two stones, already mentioned, were placed, and it was probably without sleeves. [Exodus 28:2](../../../kjv/exodus/28/2), &c.

Verse [Exodus 25:8](../../../kjv/exodus/25/8). ***Let them make me a sanctuary*** — מקדש *mikdash*, a *holy* *place*, such as God might dwell in; this was that part of the tabernacle that was called the most holy place, into which the high priest entered only once a year, on the great day of atonement.
***That I may dwell among them.*** — "This," says Mr. Ainsworth, "was the main end of all; and to this all the particulars are to be referred, and by this they are to be opened. For this sanctuary, as Solomon's temple afterwards, was the place of prayer, and of the public service of God, [Leviticus 17:4-6](../../../kjv/leviticus/17/4-6); [Matthew 21:13](../../../kjv/matthew/21/13); and it signified the *Church* which is the habitation of God through the Spirit, [2 Corinthians 6:16](../../../kjv/2-corinthians/6/16); [Ephesians 2:19-22](../../../kjv/ephesians/2/19-22); [Revelation 21:2-3](../../../kjv/revelation/21/2-3); and was a visible sign of God's *presence* and *protection*, [Leviticus 26:11](../../../kjv/leviticus/26/11), [Leviticus 26:12](../../../kjv/leviticus/26/12); [Ezekiel 37:27-28](../../../kjv/ezekiel/37/27-28); [1 Kings 6:12-13](../../../kjv/1-kings/6/12-13); and of his leading them to his heavenly glory. For as the high priest entered into the tabernacle, and through the veil into the most holy place where God dwelt; so Christ entered into the holy of holies, and we also enter through the veil, that is to say his flesh. See the use made of this by the apostle, [Hebrews 9:1-28](../../../kjv/hebrews/9/1-28); [Hebrews 10:1-18](../../../kjv/hebrews/10/1-18). Thus the *sanctuary* is to be applied as a type,
1. To *Christ's* person, [Hebrews 8:2](../../../kjv/hebrews/8/2); [Hebrews 9:11-12](../../../kjv/hebrews/9/11-12); [John 2:19-21](../../../kjv/john/2/19-21).
2. To every *Christian*, [1 Corinthians 6:19](../../../kjv/1-corinthians/6/19).
3. To the *Church*; both *particular*, [Hebrews 3:6](../../../kjv/hebrews/3/6); [1 Timothy 3:15](../../../kjv/1-timothy/3/15); and *universal*, [Hebrews 10:21](../../../kjv/hebrews/10/21): and it was because of the very extensive signification of this building, that the different things concerning this sanctuary are particularly set down by Moses, and so variously applied by the prophets and by the apostles." - *See* *Ainsworth*.
As the *dwelling* in this tabernacle was the highest proof of God's grace and mercy towards the Israelites, so it typified Christ's dwelling by faith in the hearts of believers, and thus giving them the highest and surest proof of their reconciliation to God, and of his love and favour to them; see [Ephesians 1:22](../../../kjv/ephesians/1/22); [Ephesians 3:17](../../../kjv/ephesians/3/17).

Verse [Exodus 25:9](../../../kjv/exodus/25/9). ***After the pattern of the tabernacle*** — It has been supposed that there had been a tabernacle before that erected by Moses, though it probably did not now exist; but the tabernacle which Moses is ordered to make was to be formed exactly on the model of this ancient one, the pattern of which God showed him in the mount, [Exodus 25:40](../../../kjv/exodus/25/40). The word משכן *mishcan* signifies literally the *dwelling* or *habitation*; and this was so called because it was the dwelling place of God; and the *only* place on the earth in which he made himself manifest. [Exodus 25:40](../../../kjv/exodus/25/40), and on [Exodus 33:7-10](../../../kjv/exodus/33/7-10).

Verse [Exodus 25:10](../../../kjv/exodus/25/10). ***They shall make an ark*** —**ארון**aron signifies an *ark, chest, coffer*, or *coffin*. It is used particularly to designate that chest or coffer in which the *testimony* or two *tables of the covenant* was laid up, on the top of which was the *propitiatory* or *mercy-seat*, (see on [Exodus 25:17](../../../kjv/exodus/25/17)), and at the end of which were the *cherubim* of gold, ([Exodus 25:18-20](../../../kjv/exodus/25/18-20)), between whom the visible sign of the presence of the supreme God appeared as seated upon his throne. The ark was the most excellent of all the holy things which belonged to the Mosaic economy, and for its sake the tabernacle and the temple were built, [Exodus 26:33](../../../kjv/exodus/26/33); [Exodus 40:18](../../../kjv/exodus/40/18); [Exodus 40:21](../../../kjv/exodus/40/21). It was considered as conferring a sanctity wherever it was fixed, [2 Chronicles 8:11](../../../kjv/2-chronicles/8/11); [2 Samuel 6:12](../../../kjv/2-samuel/6/12).
***Two cubits and a half*****shall be*****the length, &c.*** — About *four* feet *five* inches in length, taking the cubit as *twenty-one* inches, and *two* feet *six* inches in breadth and in depth. As this ark was chiefly intended to deposit the two tables of stone in, which had been written by the finger of God, we may very reasonably conjecture that the length of those tables was not less than *four* *feet* and their breadth not less than *two*. As to their thickness we can say nothing, as the depth of the ark was intended for other matters besides the two tables, such as Aaron's rod, the pot of manna, &c., &c., though probably these were laid up *beside*, not in, the ark.

Verse [Exodus 25:11](../../../kjv/exodus/25/11). ***A crown of gold round about.*** — A border, or, as the Septuagint have it, κυματια χρυσα στεπτα κυκλω, *waves of gold* *wreathed round about*.

Verse [Exodus 25:15](../../../kjv/exodus/25/15). ***The staves - shall not be taken from it.*** — Because it should ever be considered as in readiness to be removed, God not having told them at what hour he should command them to strike their tents. If the staves were never to be taken out, how can it be said, as in [Numbers 4:6](../../../kjv/numbers/4/6), that when the camp should set forward, they should *put in the staves thereof*, which intimates that when they encamped, they *took out the staves*, which appears to be contrary to what is here said? To reconcile these two places, it has been supposed, with great show of probability, that besides the staves which passed through the rings of the ark, and by which it was carried, there were two other staves or poles in the form of a *bier* or *handbarrow*, on which the ark was laid in order to be transported in their journeyings, when it and its own staves, still in their rings, had been wrapped up in the covering of what is called *badgers' skins* and *blue cloth*. The staves of the ark itself, which might be considered as its *handles* simply to lift it by, were never taken out of their rings; but the staves or poles which served as a bier were taken from under it when they encamped.

Verse [Exodus 25:16](../../../kjv/exodus/25/16). ***The testimony*** — The two tables of stone which were not yet given; these tables were called עדת *eduth*, from עד *forward,* *onward, to bear witness to or of a person or thing*. Not only the tables of stone, but all the contents of the ark, Aaron's rod, the pot of manna, the holy anointing oil, &c., bore *testimony* to the Messiah in his *prophetic, sacerdotal*, and *regal* offices.

Verse [Exodus 25:17](../../../kjv/exodus/25/17). ***A mercy-seat*** — כפרת**capporeth, from כפר *caphar,* to *cover* or *overspread*; because by an act of pardon sins are represented as being *covered*, so that they no longer appear in the eye of Divine justice to displease, irritate, and call for punishment; and the person of the offender is *covered* or protected from the stroke of the broken law. In the Greek version of the Septuagint the word ιλαστηριον, *hilasterion*, is used, which signifies a *propitiatory*, and is the name used by the apostle, [Hebrews 9:5](../../../kjv/hebrews/9/5). This *mercy-seat* or *propitiatory* was made of pure gold; it was properly the lid or covering of that vessel so well known by the name of the *ark* and *ark of the covenant*. On and before this, the high priest was to sprinkle the blood of the *expiatory* sacrifices on the great day of *atonement*: and it was in this place that God promised to meet the people, (see [Exodus 25:22](../../../kjv/exodus/25/22);) for *there* he dwelt, and *there* was the symbol of the Divine presence. At each end of this propitiatory was a cherub, between whom this glory was manifested; hence in Scripture it is so often said that *he dwelleth between the cherubim*. As the word ιλαστηριον, *propitiatory* or *mercy-seat*, is applied to Christ, [Romans 3:25](../../../kjv/romans/3/25), *whom God hath set forth to be a* PROPITIATION (ιλαστηριον) *through faith in his blood-for the remission of sins that are* *past*; hence we learn that Christ was the true mercy-seat, the thing signified by the *capporeth*, to the ancient believers. And we learn farther that it was by his blood that an atonement was to be made for the sins of the world. And as God showed himself between the cherubim over this propitiatory or mercy-seat, so it is said, *God was in Christ reconciling the world unto himself*; [2 Corinthians 5:19](../../../kjv/2-corinthians/5/19), &c. [Leviticus 7:38](../../../kjv/leviticus/7/38); [Leviticus 7:38](../../../kjv/leviticus/7/38).

Verse [Exodus 25:18](../../../kjv/exodus/25/18). ***Thou shalt make two cherubims*** — What these were we cannot distinctly say. It is generally supposed that a cherub was a creature with four heads and one body: and the animals, of which these emblematical forms consisted, were the noblest of their kinds; the *lion* among the *wild beasts*, the *bull* among the *tame* ones, the *eagle* among the *birds*, and *man* at the head of all; so that they might be, says Dr. Priestley, the representatives of all *nature*. Concerning their *forms* and design there is much difference of opinion among divines. It is probable that the term often means a *figure* of any kind, such as was ordinarily *sculptured* on *stone, engraved* on *metal*, *carved* on *wood*, or *embroidered* on *cloth*. See on [Exodus 37:8](../../../kjv/exodus/37/8). It may be only necessary to add, that cherub is the singular number; *cherubim*, not cherubims, the plural. See what has been said on this subject in the note on [Genesis 3:24](../../../kjv/genesis/3/24). [Genesis 3:24](../../../kjv/genesis/3/24); [Genesis 3:24](../../../kjv/genesis/3/24).

Verse [Exodus 25:22](../../../kjv/exodus/25/22). ***And there I will meet with thee*** — That is, over the mercy-seat, between the cherubim. In this place God chose to give the most especial manifestations of himself; here the Divine glory was to be seen; and here Moses was to come in order to consult Jehovah, relative to the management of the people.
Ainsworth has remarked that the rabbins say, "The heart of man may be likened to God's sanctuary; for as, in the sanctuary, the *shechinah* or *Divine glory* dwelt, because *there* were the ark, the tables, and the cherubim; so, in the heart of man, it is meet that a place be made for the Divine Majesty to dwell in, and that it be the holy of holies." This is a doctrine most implicitly taught by the apostles; and the absolute necessity of having the heart made a habitation of God through the Spirit, is strongly and frequently insisted on through the whole of the New Testament. See the note on the following verse.

Verse [Exodus 25:23](../../../kjv/exodus/25/23). ***Thou shalt also make a table*****of*****shittim wood*** — The same wood, the *acacia*, of which the arkstaves, c., were made. On the subject of the ark, table of shew-bread, c., Dr. *Cudworth*, in his very learned and excellent treatise on the Lord's Supper, has the following remarks:-
"When God had brought the children of Israel out of Egypt, resolving to manifest himself in a peculiar manner present among them, he thought good to dwell amongst them in a visible and external manner and therefore, while they were in the wilderness, and sojourned in tents, he would have a tent or tabernacle built to sojourn with them also. This mystery of the tabernacle was fully understood by the learned Nachmanides, who, in few words, but pregnant, expresseth himself to this purpose: 'The mystery of the tabernacle was this, that it was to be a place for the shechinah, or habitation of Divinity, to be fixed in' and this, no doubt, as a special type of God's future dwelling in Christ's human nature, which was the TRUE SHECHINAH: but when the Jews were come into their land, and had there built them houses, God intended to have a fixed dwelling-house also; and therefore his movable tabernacle was to be turned into a standing temple. Now the tabernacle or temple, being thus as a house for God to dwell in visibly, to make up the notion of dwelling or habitation complete there must be all things suitable to a house belonging to it; hence, in the holy place, there must be a table, and a candlestick, because this was the ordinary furniture of a room, as the fore-commended Nachmanides observes. The table must have its dishes, and spoons, and bowls, and covers belonging to it, though they were never used; and always be furnished with bread upon it. The candlestick must have its lamps continually burning. Hence also there must be a continual fire kept in this house of God upon the altar, as the *focus* of it; to which notion I conceive the Prophet Isaiah doth allude, [Isaiah 31:9](../../../kjv/isaiah/31/9): *Whose fire is in Zion, and his furnace in Jerusalem*; and besides all this, to carry the notion still farther, there must be some constant meat and provision brought into this house; which was done in the sacrifices that were partly consumed by fire upon God's own altar, and partly eaten by the priests, who were God's family, and therefore to be maintained by him. That which was consumed upon God's altar was accounted *God's mess*, as appeareth from [Malachi 1:12](../../../kjv/malachi/1/12), where the altar is called *God's table*, and the sacrifice upon it, *God's meat: Ye say, The* *table of the* LORD *is polluted; and the fruit thereof, even* HIS MEAT, *is contemptible*. And often, in the law, the sacrifice is called God's לחם *lechem*, i.e., his *bread* or *food*. Wherefore it is farther observable, that besides the flesh of the beast offered up in sacrifice, there was a *minchah*, i.e., a *meat-offering*, or rather *bread-offering*, made of flour and oil; and a *libamen* or *drink-offering*, which was always joined with the daily sacrifice, as the *bread* and *drink* which was to go along with God's meat. It was also strictly commanded that there should be salt in every sacrifice and oblation, because all meat is unsavoury without salt, as Nachmanides hath here also well observed; 'because it was not honourable that God's meat should be unsavoury, without salt.' Lastly, all these things were 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 eaten or consumed by himself in an extraordinary manner." [Exodus 25:22](../../../kjv/exodus/25/22).

Verse [Exodus 25:29](../../../kjv/exodus/25/29). ***The dishes thereof*** —**קערתיו**kearothaiv, probably the deep bowls in which they kneaded the mass out of which they made the *shew-bread*.
***And spoons thereof*** —**כפתיו**cappothaiu, probably *censers*, on which they put up the incense; as seems pretty evident from [Numbers 7:14](../../../kjv/numbers/7/14), [Numbers 7:20](../../../kjv/numbers/7/20), [Numbers 7:26](../../../kjv/numbers/7/26), [Numbers 7:32](../../../kjv/numbers/7/32), [Numbers 7:38](../../../kjv/numbers/7/38), [Numbers 7:44](../../../kjv/numbers/7/44), [Numbers 7:50](../../../kjv/numbers/7/50), [Numbers 7:56](../../../kjv/numbers/7/56), [Numbers 7:62](../../../kjv/numbers/7/62), [Numbers 7:68](../../../kjv/numbers/7/68), [Numbers 7:74](../../../kjv/numbers/7/74), [Numbers 7:80](../../../kjv/numbers/7/80), [Numbers 7:86](../../../kjv/numbers/7/86), where the same word is used, and the instrument, whatever it was, is always represented as being filled with incense.
***Covers thereof*** —***קשותיו**kesothaiv*, supposed to be a *large* *cup* or *tankard*, in which pure wine was kept on the table along with the shewbread for *libations*, which were poured out before the Lord every Sabbath, when the old bread was removed, and the new bread laid on the table.
***Bowls thereof*** —***מנקיתיו**menakkiyothaiv*, from נקה *nakah*, to *clear away, remove, empty*, c. supposed by Calmet to mean, either the *sieves* by which the Levites cleansed the wheat they made into bread, (for it is asserted that the grain, out of which the shew-bread was made, was sowed, reaped, ground, sifted, kneaded, baked, &c., by the Levites themselves,) or the *ovens* in which the bread was baked. Others suppose they were vessels which they dipped into the *kesoth*, to take out the wine for libations.

Verse [Exodus 25:30](../../../kjv/exodus/25/30). ***Shew-bread*** —***לחם פנים**lechem panim* literally, *bread* *of faces*; so called, either because they were placed *before the* *presence* or *face of God* in the sanctuary, or because they were made *square*, as the Jews will have it. It is probable that they were in the form or *cubes* or *hexaedrons*, each side presenting the same appearance; and hence the Jews might suppose they were called the *bread* or *loaves of faces*: but the Hebrew text seems to intimate that they were called the *bread of faces*, פנים panim, because, as the Lord says, they were set לפני *lephanai, before my* FACE. These loaves or cakes were *twelve*, representing, as is generally supposed, the twelve tribes of Israel. They were in two rows of six each. On the top of each row there was a golden dish with frankincense, which was burned before the Lord, as a memorial, at the end of the week, when the old loaves were removed and replaced by new ones, the priests taking the former for their domestic use.
It is more difficult to ascertain the use of these, or what they represented, than almost any other emblem in the whole Jewish economy. Many have *conjectured* their meaning, and I feel no disposition to increase their number by any addition of my own. The note on [Exodus 25:23](../../../kjv/exodus/25/23), from Dr. Cudworth, appears to me more rational than any thing else I have met with. The tabernacle was God's house, and in it he had his *table*, his *bread*, his *wine,* *candlestick*, &c., to show them that he had *taken up his dwelling* among them. [Exodus 25:23](../../../kjv/exodus/25/23).

Verse [Exodus 25:31](../../../kjv/exodus/25/31). ***A candlestick of pure gold*** — This *candlestick* or *chandelier* is generally described as having one *shaft* or *stock*, with *six branches* proceeding from it, adorned at equal distances with six flowers like lilies, with as many *bowls* and *knops* placed alternately. On each of the branches there was a lamp, and one on the top of the shaft which occupied the centre; thus there were *seven* lamps in all, [Exodus 25:37](../../../kjv/exodus/25/37). These *seven lamps* were lighted every evening and extinguished every morning.
We are not so certain of the precise *form* of any instrument or utensil of the tabernacle or temple, as we are of this, the golden table, and the two silver trumpets.
Titus, after the overthrow of Jerusalem, A.D. 70, had the golden *candlestick* and the golden *table* of the shew-bread, the *silver* *trumpets*, and the book of the *law*, taken out of the temple and carried in triumph to Rome; and Vespasian lodged them in the temple which he had consecrated to the goddess of *Peace*. Some plants also of the balm of *Jericho* are said to have been carried in the procession. At the foot of Mount Palatine there are the ruins of an arch, on which the triumph of Titus for his conquest of the Jews is represented, and on which the several monuments which were carried in the procession are sculptured, and particularly the *golden candlestick*, the *table* of the *shew-bread* and the two *silver trumpets*. A *correct* MODEL of this arch, taken on the spot, now stands before me; and the spoils of the temple, the *candlestick*, the *golden table*, and the two *trumpets*, are represented on the panel on the left hand, in the inside of the arch, in *basso-relievo*. The *candlestick* is not so ornamented as it appears in many prints; at the same time it looks much better than it does in the engraving of this arch given by Montfaucon, *Antiq.* *Expliq*., vol. iv., pl. 32. It is likely that on the real arch this candlestick is less in size than the *original*, as it scarcely measures three feet in height. See the *Diarium Italicum*, p. 129. To see these sacred articles given up by that God who ordered them to be made according to a pattern exhibited by himself, gracing the triumph of a *heathen* emperor, and at last consecrated to an *idol*, affords melancholy reflections to a pious mind. But these things had accomplished the end for which they were instituted, and were now of *no farther use*. The glorious personage typified by all this ancient apparatus, had about *seventy* years before this made his appearance. The true *light* was come, and the *Holy Spirit* poured out from on high; and therefore the *golden candlestick*, by which they were typified, was given up. The ever-during bread had been sent from heaven; and therefore the *golden table*, which bore its *representative*, the *shew-bread*, was now no longer needful. The *joyful sound* of the *everlasting Gospel* was then published in the world; and therefore the *silver trumpets* that typified this were carried into captivity, and their sound was no more to be heard. Strange providence but unutterable mercy of God! The Jews lost both the *sign* and the *thing signified*; and that very *people*, who destroyed the holy city, carried away the spoils of the temple, and dedicated them to the objects of their idolatry, were the first in the universe to receive the *preaching* of the Gospel, the *light* of salvation, and the *bread of life*! There is a sort of *coincidence* or *association* here, which is worthy of the most serious observation. The Jews had these significant *emblems* to lead them to, and prepare them for, the things *signified*. They trusted in the *former*, and rejected the *latter*! God therefore deprived them of *both*, and gave up their temple to the spoilers, their land to desolation, and themselves to captivity and to the sword. The *heathens* then carried away the *emblems of their* *salvation*, and God shortly gave unto those heathens that very salvation of which these things were the emblems! Thus because of their unbelief and rebellion, *the kingdom of heaven*, according to the prediction of our blessed Lord, *was taken from the Jews, and* *given to a nation* (the Gentiles) *that brought forth the fruits* *thereof*; [Matthew 21:43](../../../kjv/matthew/21/43). Behold the GOODNESS and SEVERITY of God!

Verse [Exodus 25:39](../../../kjv/exodus/25/39). ***Of a talent of pure gold shall he make it, with all**********these vessels.*** — That is, a talent of gold in weight was used in making the candlestick, and the different vessels and instruments which belonged to it. According to Bishop Cumberland, a talent was *three thousand* shekels. As the Israelites brought each *half a* *shekel*, [Exodus 38:26](../../../kjv/exodus/38/26), so that *one hundred talents, one thousand seven hundred and seventy-five* *shekels*, were contributed by *six hundred and three thousand five* *hundred and fifty* persons; by halving the number of the Israelites, he finds they contributed *three hundred and one* *thousand seven hundred and seventy-five* shekels in all. Now, as we find that this number of shekels made *one hundred* talents, and *one thousand seven hundred and seventy-five* shekels over, if we subtract *one thousand seven hundred and seventy-five*, the odd shekels, from *three hundred and one thousand seven hundred and* *seventy-five*, we shall have for a remainder *three hundred* *thousand*, the number of shekels in *one hundred* talents: and if this remainder be divided by *one hundred*, the number of talents, it quotes *three thousand*, the number of shekels in each talent. A silver shekel of the sanctuary, being equal, according to Dr. Prideaux, to *three shillings* English, *three thousand* such shekels will amount to *four hundred and fifty pounds* sterling; and, reckoning gold to silver as fifteen to one, a talent of gold will amount to *six thousand seven hundred and fifty pounds* sterling: to which add *two hundred and sixty-three pounds* for the *one thousand* *seven hundred and seventy-five* shekels, at *three shillings* each, and it makes a total of *seven thousand and thirteen pounds*, which immense sum was expended on the *candlestick* and its *furniture*. It is no wonder, then, (if the candlestick in the second temple was equal in value to that in the ancient tabernacle,) that *Titus* should think it of sufficient consequence to be one of the articles, with the *golden table*, and *silver trumpets*, that should be employed to grace his triumph. Their *intrinsic* worth was a matter of no consequence to Him whose are the silver and gold, the earth and its fulness; they had accomplished their design, and were of no farther use, either in the kingdom of providence, or the kingdom of grace. [Exodus 25:31](../../../kjv/exodus/25/31), and *"*[Exodus 38:24](../../../kjv/exodus/38/24)*"*.

Verse [Exodus 25:40](../../../kjv/exodus/25/40). ***And look that thou make, c.*** — This verse should be understood as an order to Moses after the tabernacle, c., had been described to him as if he had said: "When thou comest to make all the things that I have already described to thee, with the other matters of which I shall afterwards treat, see that thou make every thing according to the pattern which thou didst see in the mount." The Septuagint have it, κατα τον τυτον τον δεδειγμενον σοι· *according to the* TYPE-*form* or *fashion, which* *was shown thee*. It appears to me that St. Paul had this command particularly in view when he gave that to his son Timothy which we find in the second epistle, [2 Timothy 1:13](../../../kjv/2-timothy/1/13): Ὑποτυπωσιν εχε ὑγιαινοντων λογων, ὡν παρ' εμου ηκουσας. "*Hold fast the* FORM *of sound* *words which thou hast heard of me*." The tabernacle was a *type* of the Church of God; that Church is built upon the foundation of the prophets and apostles, Jesus Christ being the chief cornerstone, [Ephesians 2:20-22](../../../kjv/ephesians/2/20-22): the *doctrines*, therefore, delivered by the prophets, Jesus Christ, and his apostles, are essential to the constitution of this church. As God, therefore, gave the *plan* or *form* according to which the tabernacle must be constructed, so he gives the *doctrines* according to which the Christian Church is to be modelled; and apostles, and subordinate builders, are to have and hold fast that FORM of sound words, and construct this heavenly building according to that *form* or *pattern* which has come through the express revelation of God.
IN different parts of this work we have had occasion to remark that the heathens borrowed their best things from Divine revelation, both as it refers to what was *pure* in their *doctrines*, and *significant* in their *religious rites*. Indeed, they seem in many cases to have studied the closest imitation possible, consistent with the adaptation of all to their preposterous and idolatrous worship. They had their IAO or JOVE, in imitation of the true JEHOVAH; and from different *attributes* of the Divine Nature they formed an innumerable group of gods and goddesses. They had also their temples in imitation of the temple of God; and in these they had their holy and more holy places, in imitation of the courts of the Lord's house. The heathen temples consisted of several parts or divisions:
1. The *area* or porch;
2. The ναος or *temple*, similar to the *nave* of our churches;
3. The *adytum* or holy place, called also *penetrale* and *sacrarium*; and,
4. The οπισθοδομος or the *inner temple*, the most secret recess, where they had their *mysteria*, and which answered to the *holy* of *holies* in the tabernacle.
And as there is no evidence whatever that there was any temple among the heathens prior to the tabernacle, it is reasonable to conclude that it served as a model for all that they afterwards built. They had even their *portable temples*, to imitate the tabernacle; and the shrines for Diana, mentioned [Acts 19:24](../../../kjv/acts/19/24), were of this kind. They had even their *arks* or sacred *coffers*, where they kept their most holy things, and the mysterious emblems of their religion; together with *candlesticks* or *lamps*, to illuminate their temples, which had few windows, to imitate the golden candlestick in the Mosaic tabernacle. They had even their *processions*, in imitation of the carrying about of the ark in the wilderness, accompanied by such ceremonies as sufficiently show, to an unprejudiced mind, that they borrowed them from this sacred original. Dr. Dodd has a good note on this subject, which I shall take the liberty to extract.
Speaking of the ark, he says, "We meet with imitations of this Divinely instituted emblem among several heathen nations. Thus *Tacitus, De Moribus Germanorum*, cap. 40, informs us that the inhabitants of the north of Germany, our Saxon ancestors, in general worshipped *Herthum* or *Hertham*, i.e., the *mother earth:* *Hertham* being plainly derived from ארץ *arets*, *earth*, and אם *am, mother*: and they believed her to interpose in the affairs of men, and to visit nations: that to her, in a sacred grove in a certain island of the ocean, a *vehicle* covered with a *vestment* was consecrated, and allowed to be touched by the *priests only*, (compare [2 Samuel 6:6-7](../../../kjv/2-samuel/6/6-7); [1 Chronicles 13:9-10](../../../kjv/1-chronicles/13/9-10)), who perceived when the goddess entered into her secret place, *penetrale*, and with profound veneration attended her *vehicle*, which was drawn by *cows*; see [1 Samuel 6:7-10](../../../kjv/1-samuel/6/7-10). While the goddess was on her progress, days of rejoicing were kept in every place which she vouchsafed to visit; they engaged in no war, they handled no weapons; peace and quietness were then only known, only relished, till the same priest reconducted the goddess to her temple. Then the *vehicle* and *vestment*, and, if you can believe it, the *goddess herself*, were washed in a sacred lake."
*Apuleius, De Aur. Asin*., lib. ii., describing a solemn idolatrous procession, after the Egyptian mode, says, "A *chest*, or *ark*, was carried by another, containing their secret things, entirely concealing the mysteries of religion."
And *Plutarch*, in his treatise *De Iside*, c., describing the rites of *Osiris*, says, "On the tenth day of the month, at night, they go down to the sea and the stolists, together with the priest, carry forth the sacred *chest*, in which is a small boat or *vessel* of gold."
*Pausanius* likewise testifies, lib. vii., c. 19, that the ancient Trojans had a *sacred ark*, wherein was the image of BACCHUS, made by Vulcan, which had been given to Dardanus by Jupiter. As the ark was deposited in the *holy* of *holies*, so the heathens had in the inmost part of their temples an *adytum* or *penetrale*, to which *none had access but the priests*. And it is remarkable that, among the Mexicans, *Vitzliputzli*, their supreme god, was represented under a human shape, sitting on a throne, supported by an *azure globe* which they called heaven; *four poles* or *sticks came* *out* from two sides of this globe, at the end of which serpents' heads were carved, the whole making a *litter* which the priests carried on their shoulders whenever the idol was shown in public.-*Religious Ceremonies*, vol. iii., p. 146.
*Calmet* remarks that the ancients used to dedicate candlesticks in the temples of their gods, bearing a great number of lamps.
Pliny, *Hist. Nat*., lib. xxxiv., c. 3, mentions one made in the form of a tree, with lamps in the likeness of apples, which Alexander the Great consecrated in the temple of Apollo.
And *Athenaeus*, lib. xv., c. 19, 20, mentions one that supported *three hundred and sixty-five* lamps, which *Dionysius* the younger, king of Syracuse, dedicated in the *Prytaneum* at Athens. As the Egyptians, according to the testimony of *Clemens Alexandrinus,* *Strom*., lib. i., were the first who used lamps in their temples, they probably borrowed the use from the golden candlestick in the tabernacle and temple.
From the solemn and very particular charge, *Look that thou make* them *after their pattern, which was showed thee in the mount*, it appears plainly that God showed Moses a *model* of the tabernacle and all its furniture; and to receive instructions relative to this was one part of his employment while on the mount forty days with God. As God designed that this building, and all that belonged to it, should be patterns or representations of good things to come, it was indispensably necessary that Moses should receive a model and specification of the whole, according to which he might direct the different artificers in their constructing the work.
1. We may observe that the whole tabernacle and its furniture resembled a dwelling-house and its furniture.
2. That this tabernacle was the house of God, not merely for the performance of his worship, but for his residence.
3. That God had promised to dwell among this people, and this was the habitation which he appointed for his glory.
4. That the tabernacle, as well as the temple, was a type of the incarnation of Jesus Christ. See [John 1:14](../../../kjv/john/1/14), and [John 2:19](../../../kjv/john/2/19); [John 2:21](../../../kjv/john/2/21).
5. That as the glory of God was manifested between the cherubim, above the mercy-seat, in this tabernacle, so *God was in Christ, and in him* *dwelt all the fulness of the Godhead bodily*.
6. As in the tabernacle were found bread, light, &c., probably all these were emblematical of the ample provision made in Christ for the direction, support, and salvation of the soul of man. Of these, and many other things in the law and the prophets, we shall know more when mortality is swallowed up of life.

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