Commentary on Genesis and Exodus, Chapter 36
CHAP. XXXVI.
1. The Method and Argument.
THis chapter hath two parts: 1. Is set forth the preparation to the worke of the Tabernacle, to vers. 8. 2. The working and making of the Tabernacle, to vers. 38.
1. In the preparation is declared: 1. The diligence of the workmen, vers. 1. and their faithfulnesse in taking no more stuffe than sufficed, vers. 5, 6. 2. The care of Moses in calling, and incouraging the workmen, vers. 2. his faithfulnesse in delivering unto them, all that was brought unto him, vers. 3. 3. The liberality and willingnesse of the people is set forth, in bringing more than sufficed, vers. 3.
2. Then followeth the description of the making of the Tabernacle. 1. Of the curtaines, both the first and principall made of fine linen, blew silke, purple, and skarlet, with their strings and taches, to vers. 15. then the second curtaines of goats haire are described, with their strings and taches, to vers. 19.
2. Then the coverings were made of rams skins, and badgers skins, vers. 19. 3. The boords of the Tabernacle are made with their tenons, sockets and barres, to vers. 35.
4. Lastly, the two vailes with their pillars, and the fashion there … are described, vers. 35. to the end.
2. The divers readings.
G.Vers. 22. For the Southside full south, G. better than, on the southside, L.C.S. cum cater. For there are two words here used, temanah, and negebh, which signifie the South: or then, on the Southside, toward the right hand, I. for temanah, being put alone, is only taken for the South, Numb. 2.10.
For the rest of the differences in the translations, where most doubt is, see before the divers readings, chap. 26. it were both a tedious worke, and unnecessary to note all the corruptions in the Chalde, Septuagint, and Latine translation, where they doe adde to, or take from the originall: only those differences are worthy of note, which doe arise by the divers taking of the originall.
3. The questions discussed.
QUEST. I. Wherefore Moses maketh such a large rehearsall of those things before described, chap. 25, 26, 27.
Vers. 8. THey made for the Tabernacle ten curtaines, &c. 1. As the use is in publike buildings, that the workmen have a certaine inventary or plot given them, which they follow in their worke, and according unto the which they make every part: so Moses here sheweth how the workmen followed that plot and forme, which before was prescribed them, chap. 26. Iun. Analys. This therefore was no needlesse repetition, but a necessary relation, which served for the direction of the workmen.
2. And, magni interfait ex comparatione perspici, &c. it was to great purpose, that by this comparing of their worke with the forme and prescription, it might appeare how exactly the workmen did contrive every thing, according to the direction given them, to teach us, that nothing is to be done in Gods service according to our invention, but as the Lord himselfe hath prescribed, Calvin. Marbach.
3. Compositio Tabernaculi fuit umbratilis concio, &c. The making of the Tabernacle, was a shadowing forth of the incarnation of the Sonne of God, the true Tabernacle: these then being the types and shadowes, were at large to be rehearsed and expressed. Wherefore this must not seeme unto us, commemoratio supervacanea, a superfluous rehearsall, Osiand.
QUEST. II. Why the same order is not kept in the making of the Tabernacle, which was observed in the prescription.
THis further here may be observed, that the workmen doe not keepe the same order in the framing and building of the Tabernacle, which Moses followed in the prescription, chap. 25, 26. for there in the first place are described the Arke, with the MercieMercy seat, the golden table, and the golden candlesticke, then the curtaines with the covering, boords, and vailes, chap. 26. But here the first things rehearsed to be made, are the curtaines and boords: the reasons whereof are these: 1. That which is the first in the deliberation and consultation, is the last in the execution: according to that saying in schooles, Quod primum est intentione, est ultimum in executione; That which is first in the intention, is the last in the execution: so there, because the Arke was the end why the Tabernacle was made, it was first thought of in the consultation: but the Tabernacle is first made, because in the execution, the meanes which are directed to the end, are first taken in hand: to this effect Iunius in Analys. 2. There the order of excellencie is observed: the Arke with other instruments, being the chiefest things, are first named; here the order of time is followed: for the first, the Tabernacle, which was as it were the house, must be made before the Arke, which should be there placed, be undertaken, Gallas.
QUEST. III. Whether the middle barre were only in the West-end.
Vers. 33. HE made the middle barre to shoot thorow the boords. Whether this middle barre went quite thorow the boords in the midst within, is handled at large, quest. 22. chap. 26. whither I referre the Reader: here only this point shall be briefely touched, whether this middle barre were only in the West end of the boords, and not on the sides.
1. Tostatus thinketh it was only in the west end, because it is said, it went thorow from corner to corner; but on the sides there was but one corner, where it joyned with the west end: neither was there any need of a middle bar for the sides, but only in the ends to hold both the sides together, Tostat. qu. 2.
Contra. 1. Though the Latine Interpreter read, from corner to corner: yet the Hebrew word, hakatzeh, properly signifieth an end: so it must be translated from end to end, as Vatab. Pagnin. Montan. Iun. Chalde, the Septuagint read (to the same purpose) from side to side. 2. The middle bar served not to hold the sides together, for to that end were the two corner boords, which were double: but to strengthen the boords, and to joyne them one to another: therefore there was the like necessitie of this middle bar also in the sides, as well as in the end.
2. Wherefore the better opinion is, unumquodque ex tribus lateribus habuisse talem v…ctem, that everie of the three sides had such a bar, Osiander. For this middle barre was one of the five ranke of barres, which was in the middest: now everie side had these five orders, or rankes of barres, as is evident out of the text.
QUEST. IV. To what purpose the hookes upon the pillars served.
Vers. 38. FIve pillars with their hookes, &c. 1. Some Hebrewes thinke, that these hookes served to hang the sacrifices upon, which should bee offered upon solemne dayes. But that is not like, for these reasons: 1. The pillars which the first veile did hang before, had also hookes, vers. 36. but thither were brought in no sacrifices. 2. If the bloudie sacrifices had hung upon these hookes, they would have marred and spotted the veiles.
2. Therefore these hookes were to no other end, than for the cords to be fastened to, whereon the veiles did ride to and fro, Oleaster. The other questions out of this chapter, see handled before, chap. 26.
4. Places of Doctrine.
1. Doct. That all things ought not to be common among Christians.
Vers. 3. THey brought still unto them free gifts. Whereas the people are willed by Moses, to bring their offerings toward the worke of the Tabernacle, and afterward, when they had brought sufficient, they are bid to bring no more: this sheweth that all things ought not to bee common among the people of God; for then there could not be properly any gift, because one should not give of his owne, everie one having a like interest in that which was given, Marbach.
2. Doct. It is lawfull to possesse and enjoy riches.
ANd further, in that some brought jewels of gold and silver, and other precious things: it is evident that it is lawfull to possesse and enjoy the riches of this world, so they be well gotten, and charitably used and employed, Marbach. Abraham was rich, not onelyonly in cattell, but in silver also and gold, Gen. 13.2. and Ioseph was a rich man that begged the body of Jesus, Matth. 27.57.
3. Doct. Of the right use of riches.
BUt in the possessing of riches, speciall care must be had of the right use of them, which is threefold: 1. There is a necessarie use of riches, either private, as in the education of children, and other domesticall affaires: for he that provideth not for his owne, &c. is worse than an infidell: 1 Tim. 5.8▪or publike in civill duties, as in paying custome, tribute, &c. Rom. 13.7. and supporting other necessarie charges of the Common-wealth: and in Ecclesiasticall, as in maintenance of the Ministers of the Gospell, Gal. 6.6.
2. There is another use of riches in expences, non ad necessitatem, sed ad honestatem, not for meere necessitie, but for comelinesse and honestie. Diogenes would not allow that any should weare a gold ring, or have any other ornaments, or feed of any delicate meat, or use any costly apparrell. But as the Scriptures alloweth diversitie of callings and degrees among men, so it condemneth not that everie man in his order, in his behaviour, apparrell, maintenance, should bee sutable to his degree, so it be done without pride and vaine-glorie: as Ioseph being exalted to honour by Pharaoh, did weare a gold ring, fine linnen,Genes. 41.42. Genes. 43.34. and a golden chaine; he did also eat and drinke of the best.
3. The third use of riches is in liberalitie and beneficence toward the poore; with such sacrifices God is pleased, Heb. 13. Marbach.
4. Doct. The use of Temples and Churches lawfull.
Vers. 8. THey made the Tabernacle. As the Israelites had their Tabernacle, so is it lawfull for Christians to have Temples and Churches, and peculiar places for the service of God: yea we refuse not such places as have beene superstitiously abused in time past to idolatrie, so they bee purged from all monuments of superstition. The good Kings of Judah did indeed pull downe the houses of Baal, and other idolatrous temples, because it was not lawfull for them to have any more temples but one, namely, that at Jerusalem; but the case is otherwise now with us, Simler.
5. Doct. Of the Church of Christ, the parts, divers kindes, and the signes thereof.
THis Tabernacle was a type and figure of Christs Church, which is a company of men acknowledging and worshipping the true God, whom Christ doth regenerate and sanctifie here with his Spirit, and purposeth afterward to glorifie them in his Kingdome.
This Church is either universall and generall, or particular. The universall Church, called the Catholike Church, comprehendeth the faithfull in all ages, times, and places: and it consisteth of two principall parts, of the triumphant Church in heaven, or the militant here in earth.
This militant Church here in earth is said also to be holy, and without spot, partly by the imputation of the righteousnesse of Christ, partly because the righteousnesse thereof is begun here, and perfected in the next world. It is also the seat of truth, because it professeth Christ, the foundation of all truth, yet is it not altogether without spot in this world.
It is two wayes considered: it is visible when a multitude doe outwardly professe the faith of Christ; and in this visible Church there may be many hypocrites and carnall livers, the invisible is the company or societie onelyonly of beleevers, who are knowne unto God, and not unto the world.
Particular Churches are so said to be in respect of particular countries, cities, or families, which all are in effect but one generall Church, as all holding of the same head Christ Jesus.
This Church is knowne by certaine marks, some which are essentiall unto it: the preaching of the Word, and puritie of doctrine, and the right administration of the Sacraments. Some which are peculiar unto it,Ioh. 17. 2 Tim. 3. though not so essentiall, as the practice of charitie, as our blessed Saviour saith, By this shall men know that yee are my disciples, if yee one love another: and to be exercised under the crosse: for all that will live godly in Christ shall suffer persecution, Marbach.
5. Places of Confutation.
1. Confut. Against excessive giving to superstitious uses.
Vers. 5. THe people bring too much, and more than enough, &c. Lyranus here giveth this note, Hoc possumus diebus istis dicere, &c. we may say the like in these dayes, that in many places Christian people and Princes have offered too many things to the Prelates and Ministers of the Church above necessitie, yea and against the profit of the Church, in respect of the abuse thereof. For many doe abuse the goods of the Church unto pomp, and enriching of their carnall kindred. And therefore according to the example of Moses, Superiours ought sinem imponere temporalium augmentationum; to stint the augmenting of such temporall things. Thus Lyranus. And indeed in former times of superstition, the people of a blinde devotion, gave too much to the Church, which to this day by the Romane Prelacie is much abused to riot, excesse, and vaine pomp. But in these dayes charitie is waxt so cold, that the people had more need to be bid to give to the Church, than to be stinted in their giving.
2. Confut. Churches not more holy in themselves.
NOw further, though the Israelites had but one Tabernacle, and afterward a Temple, that was not, as though it were a more holy place in it selfe than other: but partly that place was commanded to maintaine order and unitie in religion: partly it was a type and figure of Christ the true Tabernacle. So Churches now, and the places appointed for Gods service, are not more holy in themselves, but they serve for comelinesse and order; for otherwise the Lord is everie where present to the prayer of the faithfull: and therefore Saint Paul willeth men,1 Tim. 2.8. everie where to lift up pure hands, &c. Simler.
3. Confut. Against superfluous cost in Churches.
THough Moses Tabernacle, and afterward Salomons Temple, were sumptuously set forth with gold, that is no warrant now for Christians to adorne their Churches with gold and precious stones, as the Papists do their images. 1. That was prescribed to the Hebrewes, in regard of their infirmitie, to win them from the glorious vanities of the Heathen. 2. Most of those golden instruments had their speciall uses in the service of the Tabernacle, which being now abolished, there is no longer use of any such. 3. Neither were they simply necessarie for Gods service; for then he would not have suffered the vessels of the Temple to have beene carried into captivitie. 4. They had a direct commandement from God, to make the Tabernacle in that costly and sumptuous manner: but no such charge is now given under the Gospell.
The Churches of Christians are to be kept after a comely and decent manner. But two things are here to be taken heed of: 1. That needlesse and unnecessarie cost be not laid upon Churches. Exuperius the Bishop of Tolouse, used to carrie the body of Christ, that is, the bread representing his body, in a wicker basket, and the wine in a glasse. 2. The necessitie of the living members of Christs Church, must bee preferred before the adorning of Churches. Cyrillus Bishop of Jerusalem, and Acacius Bishop of Amida among the Persians, when they saw that the people were like to be famished, melted the Church vessels, and sold them fot the releefe of the poore, Simler.
6. Morall Observations.
1. Observ. Peace and concord is required among the spirituall builders of Christs Church.
Vers. 2. THen wrought Bezaleel, &c. and all the wise hearted, &c. Here is commended unto us consensio eollegarum, the consent of these colleagues and fellow work-men, that they all joyne together in peace, to set forward the Lords worke, Pelarg. Which should teach the Ministers of the Gospell, that they doe not by any unnecessarie contentions breake the peace of the Church: but like as in the building of Salomons Temple, there was not heard the noise of an hammer; so much more the spirituall building of the Church, should be set forward without contention.
2. Observ. Ministers must use their gifts with discretion.
Vers. 8. CVrtaines of fine twined linnen, of blue silke, purple. Origen hereupon giveth this note, Sciamus miscere aurum cum hysso, &c. quid tibi prodest, ut habeas haec, si uti nescias, &c. Let us also know how to mingle gold with silke, &c. what doth it profit thee to have these things, if thou know not how to use them? &c. Origen commendeth the wisdome and prudence of these artificers, that thereby Ministers should learne to labour also for wisdome, with discretion to use their gifts.
3. Observ. Faithfulnesse is required in Officers.
Vers. 5. THe people bring too much. Herein appeareth the faithfulnesse of these work-men, which might have purloyned much to their owne advantage, but they deale most faithfully, not turning any thing to their owne private profit, Tostat. qu. 2. So did Ioshua, when he divided out the land of Canaan to the children of Israel, hee allotted nothing to himselfe, neither would bee his owne carver: but when everie tribe had received his part, then they cast out a portion for Ioseph, Iosh. 19.