Commentary on Exodus, Commentary · Chapter 25

Commentary on Exodus · Commentary · Chapter 25

p. 478CHAP. XXV.

Verſe 1. AND the LORD ſpake unto Moſes.] Out of that glorious and flaming Light, wherein he appeared to him.

Ver. 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, Trumah) is commonly tranſlated an Heave-offering, or Offering lifted up. Which the Chaldee tranſlates, that 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 own good Inclinations. 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, 13, 14. which amounted to a great Sum of Money, as we find in the XXXVIII. 24, &c.

Ver. 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 imployed, we are told afterwards.

Ver. 4. And blue, and purple, and ſcarlet.] Wool, or Yarn, or Stuff, (or as Abarbinel will have it, Silk) of p. 479theſe Colours. About which there is much diſpute: but no Tranſlation hath better deſcribed them than our Engliſh. For Thecelet, which we tranſlate blue, and Abarbinel will have to be a Sea-green, is certainly a Skycolour. So Maimonides expreſſes it, the Colour of the Firmament: and Kimchi calls it ultramarine. This hath been demonſtrated by Braunius, who ſhows how it was died, L. I. de Veſt. Sacr. Hebr. L. I. c. 13.

Argaman alſo he hath demonſtrated (c. 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 ſhows this had in it the brighteſt and most ſtorid redneſs: the manner of dying, which he alſo there demonſtrates. See alſo Bochartus concerning theſe two words, Thecelet and Argaman, in his Hierozoic. P. II. L. V. c. 10, 11.

Tholaat-ſhani we alſo rightly tranſlate Scarlet, as the ſame Brannius ſhows, c. 15. of the fore-named Book. And very probably makes the word Scarlet ſignifie as much as the Colour of Tyre: For Sar or Sarra is Tyre; and lacea is a red colour.

Abarbinel moſt abſurdly makes this to be the native colour of Silk, without any dye. See Bochart. Hierozoic. P. II. L. IV. c. 27. p. 624.

And fine linen.] The Hebrew word Scheſch ſignifies that pure fine linen, called Byſſus: So the Chaldee calls it butz. Which was peculiar to Egypt, as ſome fancy, where their Prieſts were clothed with it; and thence called linigeri. But Philoſtrutus 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 XLI. Gen. 42.

And Goats-hair.] In the Hebrew there is only the p. 480word izim, 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 inferiour to Silk in ſoftneſs and brightneſs; as the ſame Braunius obſerves L. I. de Veſtitu Sacr. Hebr. c. 9.

Ver. 5. And Rams-skins died red.] Or, red Ramskins; for ſuch there were in the Eaſtern Countries, which were naturally of that colour.

And Badgers-skins.] The Hebrew word Thecaſim, which we tranſlate Badgers (following thoſe who think Thacas to be the ſame with the Latin word Taxus) 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-skins. See Hierozoic. P. I. L. III. c. 30.

And Shittim-wood.] Kimchi ſaith this was the beſt kind of Cedar: But Aben-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 incamped, XXV Numb. 1. called Shittim from this Wood: unleſs the Wood were ſo called from the place where it grew. And thus St. Hierom ſeems to have underſtood it. For he ſaith upon III Joel, 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 p. 481ſmoothneſs and beauty. And upon XLI Iſa. he calls it Lignum imputribile, an incorruptible Wood (as the LXX. alſo here tranſlate it foreign) very ſmooth, excelling all Wood in firmneſs and brightneſs, &c. See Menochius L. V. de Repub. Hebr. c. 2.

Ver. 6. Oyl for the light.] For the Lamp that was to burn continually in the Sanctuary.

Spices for anointing Oyl, and for ſweet Incenſe.] See XXX. 23, &c. and v. 34, 35, &c.

Ver. 7. Onyx-ſtones.] Or Sardonyxes. See 11 Gen. 12.

And ſtones to be ſet in the Ephod, and in the Breſtplate.] There were two Onyx-stones to be ſet in the Ephod, XXVIII. 9, 10, &c. and the other Stones (whoſe names are there mentioned, v. 17, 18, &c.) were to be ſet in the Breſt-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 they did Gold, Silver, and Jewels. And Abarbinel thinks they alſo trafficked with the neighbouring People, while they remained here, of whom they bought Oyl, and Spices, and Shittim-wood, &c. which is probable enough, every thing being to be had for Money, of which they brought good ſtore from Egypt.

Ver. 8. And let them make me a Sanctuary.] Now follow Directions for the making an 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, p. 482or 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 it ſelf; with all the Utenſils, or Sacred Veſſels, which are afterward preſcribed for the Service of it.

That 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 ſixed here; and was a ſpecial Type of God's future dwelling in Humane Nature. In ſhort, this Sanctuary was his Palace, ſaith Moſes Nachmanides, wherein he dwelt as their King. And accordingly Schem Tob upon Maimon's More Nevoch. P. III. c. 40. pertinently obſerves, that God ordered all manner of things, belonging to a Palace, to be in this Houſe; particularly, Miniſters that conſtantly attended 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, XXVIII Ezek. 18. and ſo Kimchi interprets it upon VIII Iſa. 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, II Numb. 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, V Numb. 3. And this is the reaſon why God is ſaid to walk among them (XXVI p. 483Lev. 12. XXII Deut. 14.) becauſe he dwelt in that Tent, which moved up and down, as they did while they dwelt in the Wilderneſs.

Ver. 9. According to all that I ſhew thee, the pattern of the Tabernacle, and the pattern of all the Inſtruments thereof, ſo ſhalt thou make it.] This ſignifies that God ſhowed 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 meerly 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 ſignifies 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 v. 40. More Nevoch. P. I. c. 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: p. 484unto whoſe Religion, he deſigned to make his as conformable, as might be ſafely allowed. And particularly made this Tabernacle to be carried on the Prieſt's 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 Pattern, 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 Sanhedrim, and of the Prophets. For which they alledge this very place, as Mr. Selden obſerves out of the Miſna and Maimonides, &c. L. III. de Synedr. c. 13. n. 2.

Ver. 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 entred but himſelf) the better to repreſent his dwelling among them. And therefore was called the Ark of the LORD, IV Joſh. 5, 11. and the Ark of God, 1 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, XXXI. 18. becauſe they were the Teſtimony of the Covenant between God and the Iſraelites; whereby he teſtified his Will, and they their Obedience to it. Whence the Ark it ſelf is called the Ark of the Teſtimony, XXX. 6. (from whence alſo the whole Tabernacle had its name, IX Numb. 11.) and the Ark of the Covenant of the LORD, X Numb. 33.

Of Shittim-wood.] See v. 5.

Two Cubits and an half ſhall be the length thereof, and a p. 485Cubit and an half the breadth thereof, and a Cubit and an 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 be made exactly of ſuch an oblong Square (as we ſpeak) as is here 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, XVIII. Inches. But one that hath taken a great deal of pains to examine ſuch things (Dr. Cumberland, now Biſhop of Peterburgh) 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 were about XXI. Inches. And if they had not been ſo, the Table (which is deſcribed v. 23.) would have been inconvenient, being but three quarters of a yard high, i. e. 27 Inches (according to the common Notion of a Cubit) which is too low for a Table. Whereas according to his account, it was about Thirty two Inches, which is a very convenient height for a Table. See Ch. II.

Ver. 11. And thou ſhalt overlay it with pure gold.] Not meerly 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 we 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 call'd 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 ſetling 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 p. 486might 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, L. XVI. c. 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 (v. 24. of this Chapter) and upon the Altar of Incenſe, XXX. 3. and on the Head of the High Prieſt, XXIX. 6.

Ver. 12. And thou ſhalt cast four rings of Gold for it.] Which were of maſſy Gold, we 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 corner, in the whole Scripture; but always a foot, or baſis, or ſtep, as Aben-Ezra notes. Which 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 do 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 who ever 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 R. 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 p. 487it; 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 Joſephus expreſly teſtifies) and not in the breadth.

Ver. 13. And thou ſhalt make ſtaves of Shittimwood.] 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 it ſelf was v. 14.

Ver. 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 born with them.] Upon the ſhoulders of the Levites, particularly the Sons of Korah. See Numb. IV. 4, 5, 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.

Ver. 15. And the ſtaves ſhall be in the rings of the Ark.] Continue and remain in the Rings, whence 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 was 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.

p. 488Ver. 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 are called the Teſtimony, and the Two Tables of Teſtimony (XXXI. 18.) becauſe they teſtified what the Will of God was, which they had conſented to obſerve; and were therefore publick authentick 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, v. 10.) v. 22. and in a great many other places of the XL Chapter. And in one place it is called the Teſtimony, XXX. 36. and the Ark of the Covenant of the LORD, X Deut. 8. becauſe then Ten words were the principal part of the Covenant, to which they ſtood obliged. And perhaps the Book of the Covenant which Moſes made with them (XXIV. 7.) is comprehended under the name of the Teſtimony. For though 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, IX Hebr. 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 he was to put in the Law before the Cover was ſet on. For though v. 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. And it is repeated, that he ſhould be very careful of this, becauſe the Cherubims were to protect and defend it.

Ver. 17. And thou ſhalt make a Mercy-ſeat.] The Hebrew word Capporet litterally ſignifies a Covering of any thing: And that is the proper ſignification of this p. 489Mercy-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 faſtned above by this Cover; which any one may diſcern by its dimenſions, was exactly fit for it.

Others will have it called Capporet, not from Capar, to cover; but from Cipper, to expiate, and render propitious. And ſo indeed the Apoſtle calls it foreign, the propitiatory; becauſe God here ſhowed 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 foreign.

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 an half ſhall be the length thereof, &c.] Which was the length of the Ark, v. 10. as the breadth was a Cubit and a half, both of that and this. Which ſhows this was the Cover of the Ark, being moſt exactly adapted to it.

Ver. 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 III Gen. 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 v. 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 p. 490rather ſuch as god ſhowed 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 he ſaith, they were not Figures of Angels, but rather Emblems whereby the Angelical Nature was in ſome ſort expreſſed, Hierozoic. P. I. L. 2. c. 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 Errour, 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. More Nevoch. P. III. c. 45.

Of beaten work ſhalt thou make them.] The Hebrew word Miksheh, which we tranſlate beaten work, ſignifies that both of them ſhould be made out 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, Min hacapporet; out of the Mercy-ſeat ſhall ye make the Cherubims, &c. or, from the Mercy-ſeat ſhall they proceed, on the two ends of it.

Ver. 19. And make one Cherub on the one end, and the other Cherub on the other end.] This looks like a Tautology (ſaith Abarbinel) it being ſaid in the foregoing words, in the 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 p. 491Ark; nor ſo, as not to be oppoſite one to the other: but one on one ſide, and the 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 joyned to it, but to be made out of it, ſo as to be one piece with it, (as was ſaid v. 18.) Which in the execution of this Command appears very plainly, XXXVII. 8.

Ver. 20. And the Cherubims ſhall ſtretch forth their wings on high.] This ſhows they were made like flying Creatures; but had not the Reſemblance of any Fowl, that we know. So Joſephus, foreign, &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, L. III. Antiq. c. 8. and again, L. VIII. c. 2. As for the Cherubims, no body can tell, or conceive what they were like; foreign. Some indeed think, that we may underſtand from what Ezekiel ſaith of them, their true Figure; and that they had the face of Oxen. For that face which in I Ezek. 10. is called the face of an Ox, is afterward called X. 14. the face of a Cherub. But it is to be conſider'd, that, there is no proof the Cherubims here ſpoken of by Moſes, had the ſame face with thoſe mention'd 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 Miniſters and Attendants appeared then in quite different ſhapes from what they had now.

Stretch forth their wings on high.] As being upon the p. 492wing (to uſe our Language) that is ready to fly, whether they were ordered by the Divine Majeſty.

Covering the Mercy-ſeat with their wings.] Their Wings were not to lye 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 Throne of God.

Their faces ſhall look one to another.] To ſignifie, ſaith Abarbinel, their mutual conſent and concord.

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 ſhow (ſaith he) that they were Keepers of the Law, which was under the Mercy-ſeat.

Ver. 21. And thou ſhalt 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 incompaſſed it) as a Cover to it. See v. 16.

Ver. 22. And there will I meet with thee.] When thou haſt occaſion to conſult me, I will there be 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. See XXX. 6.

And I will commune with thee from above the Mercyſeat, 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 before-mentioned, was his Foot-ſtool. For he is ſaid to ſit between the Cherubims, LXXX Pſal. 2. and p. 493the Ark is called his Foot-stool, XCIX Pſal. 8. CXXXII. 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 we read he did VII Numb. 89.

Of all things which I will give thee in Commandment unto the Children of Iſrael.] This ſhows that he reſided here as their Lord and Governour; the Wings of the Cherubims compoſing his Throne, whereon he ſat as their King, to give orders for their Government: which more Imperatorio de Tribunali loquebatur, he delivered from this Supreme Tribunal, after the manner of Emperours (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. Sacrorum Elaeochriſm 2. c. 36.

Thus far he hath named only the Furniture of the inward Houſe or Cabinet of the Divine Majeſty, called the Holy of Holies. Now follows the principal Furniture of the outward Houſe, called the Holy Place.

Ver. 23. Thou ſhalt alſo make a Table.] Which is a neceſſary part of the Furniture of an Houſe; and therefore here ordered to be made, in token of God's dwelling among them, v. 8.

Of Shittim-wood.] Of the ſame Materials with the Ark, v. 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, v. 10. Joſephus, to make the Greeks apprehend its faſhion, ſaith it was like the famous Table at Delphi, L. III. Antiq. c. 9. Which, if it be true, was made, it ſeems, in imitation of the Table of Moſes.

p. 494Ver. 24. And thou ſhalt overlay it with pure gold.] Juſt as the Ark was; (See v. 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 Crown of Gold round about.] See v. 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 off, and falling on the ground.

Ver. 25. And thou ſhalt make unto it.] That is, to the Crown of Gold (as Fortunatus Scacchus underſtands it) though others refer it to the Table.

A border of an 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 joyn 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 was under the border (as the other Crown was above it) as Fortunatus Scacchus apprehends it; Myrothec. 2. c. 38.

Ver. 26. And thou ſhalt make for it four rings of gold.] As there was for the Ark, v. 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 v. 12. when he ſpeaks of the Ark. Which may well incline us to Joſephus his 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 p. 495hung down between the Prieſts on whoſe ſhoulders the ſtaves reſted.

Ver. 27. Over against the border ſhall the rings be, &c.] Juſt below the Border and the Cornice before-mentioned (v. 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, v. 24.

For places of the ſtaves to bear the Table.] This expreſſes the uſe of the rings.

Ver. 28. And thou ſhalt make the ſtaves of Shittimwood, and overlay them with gold.] Such as were made for the carriage of the Ark, v. 13.

That the Table may be born with them.] By the Prieſts upon their ſhoulders. For the Tabernacle being a moveable Houſe, there was 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 in the Ark (v. 15.) becauſe they might have been an hindrance 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, IV Numb. 6.

Ver. 29. And thou ſhalt make the diſhes thereof.] It is not eaſie 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 XII. Loaves, XXIV Lev. 6. and the Frankincenſe which was to be ſet upon each row of Loaves, v. 7. This is a plain ſenſe, if the Loaves ſtood upon Diſhes, and not immediately upon the Table, as Fortunatus Scacchus thinks they did. And therefore imagines they p. 496were full of fine flour of which the Bread was made; or with Oyl, 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, VII Numb.) full of fine flour mingled with Oyl. But thoſe were not for the uſe of this Table, on which ſuch large Diſhes or Chargers could not ſtand, there being no room for them. Therefore at laſt he fancies them to have been Salt-cellars, 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, foreign, upon it were Loaves and Salts: from whence he conjectures there were two Salt-diſhes at leaſt. See his Myrothecium Sacror. Elaeochriſm. c. 41. L. II.

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 VII Numb. 14, 20, 26, &c. Which makes the fore-named Author think this word ſhould rather be rendred 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 XXIV. Elders, having every one of them golden Vials full of Odours, or Incenſe, V Rev. 8. whence it is the LXX. tranſlate this word foreign. The form of which Fort. Scacchus in the place fore-mentioned, hath adventured to deſcribe.

And covers thereof.] Wherewith both the Loaves and the Incenſe were covered. So it is commonly underſtood. p. 497But Fortunatus Scacchus indeavours at large to prove that the Hebrew word keſoth is rightly tranſlated by the LXX. foreign, which were Veſſels uſed in their Libamina, when they poured Wine upon the Sacrifice, or upon the Altar when they ſacrificed. For Authors do not agree when 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, from Heſychius, Pollux and Suidas, that foreign ſigniſies 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, foreign, &c. L. I. de Bello Jud. c. 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. Hierom underſtands the Hebrew word menakioth, which, following the LXX. he tranſlates cyathos: the form of which Fortunatus Scacchus (in his fore-named Book, cap. 44.) hath indeavoured 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 withal. 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) p. 498ſet here meerly to ſignifie more compleatly, 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 preceeding, 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 intirely. But the Marginal Tranſlation being alſo agreeable to the Hebrew Text, it may poſſibly declare the uſe of the fore-named 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 call'd Guttus, becauſe it had a narrow mouth out of which the Wine came out by little and little.

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, ſutable to the greatneſs of his Majeſty.

Ver. 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 Athenaeus L. III. Deipnoſoph, c. 25. and other places. Vid. Myrothec. 2. Sacr. Elaeocriſm. c. 39.

Before me alway.] Theſe Loaves conſtantly ſtood upon the Table (new ones being brought, when the old p. 499ones were removed every Sabbath-day) before the Divine Majeſty; a Cloath being ſpread upon it, whereon theſe and all the fore-named things were ſet, IV Numb. 7. And there were XII. of them in all, repreſenting the XII. Tribes of Iſrael, whoſe Offering theſe were to God, whoſe Miniſters are them in the Holy Place, XXIV Lev. 5, 7, 8, 9. They were ſet in two rows, one piled upon another, as Joſephus repreſents them.

When Maimonides wrote his More Nevochim, he confeſſes (P. III. c. 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 an Houſe built, that he might dwell among them, v. 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 no Body hath explained ſo well, as an incomparable Writer of our own, Dr. Cudworth, in a Diſcourſe put out long ago, concerning the Right Notion of the Lord's Supper, cap. 6. where he obſerves out of Nachman, That there was a Table and a Candleſtick ordered for this Houſe, becauſe they were the 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 throughly, 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 p. 500the Prieſts, who were God's Domeſtick Servants, and therefore to be maintained by him. And beſides the fleſh of the Beaſts offered up in Sacrifice, there was a Mincha or Meat-offering made of Flour and Oyl; together with a Drink-offering, which were ever joyned 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 ſit, as the ſame Nachman obſerves, that God's Meat ſhould be unſavoury. And all theſe 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 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 eat of themſelves, it ſtill farther repreſented to them, that they were God's Convivae; who continually entertained them with that Proviſion which was made for him.

Ver. 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.

His Bowls.] Or Cups: for ſo the word Gebieha is tranſlated, XLV Gen. 1, 5. and they were in the faſhion of an Almond, as it is ordered v. 33.

p. 501His Knops.] Round, like an Apple or Pomegranate; as the word Caphtoreha ſigniſies.

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 Myrothec. Sacr. Elaeochriſm. c. 46.

Ver. 32. And ſix branches ſhall come out of the ſides of it, &c.] In this and the following Verſes, he deſcribes how all the above-named 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.

Ver. 33. Three Bowls made like unto Almonds, with a knop and a ſtower 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 the Snuff was to fall: and between every one of them a Knop and a Flower. And the Cups were to be of the figure of an Almond.

So the ſix Branches.] Were to be all alike.

That come out of the Candleſtick.] i. e. Out of the Trunk; which is here, and in the next Verſe, called the Candleſtick: becauſe it was the main part of it, which ſupported all the Branches.

Ver. 34. And in the Candleſtick.] i. 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 ſtowers.] 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 p. 502being longer than the Branches that came out of it.

Ver. 35. And there ſhall be a knop under two branches of the ſame, &c.] This being repeated twice, ſignifies that the knops ſhould be ſo contrived, that out of three of them ſhould ariſe two Branches, one of the one ſide, and one on the other. So that out of the fourth knop, which I ſuppoſe was the lowermoſt, there was no Branch at all: but that, with the Cup and Flower, were the ornament of that part of the Shaft which was under the Branches.

That proceed out of the Candleſtick.] i. e. Out of the Shaft or main Trunk, v. 33.

Ver. 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 damnifie the Roof of the Tabernacle, Myrothec. 2. c. 45. p. 439.

Ver. 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 v. 38. The form is not here preſcribed, which the fore-named Scacchus (Myrothec. 1. c. 7.) thinks was like an Almond.

And they ſhall light the Lamps thereof.] They whoſe work it is, viz. the Prieſts, XXX. 7, 8. XXIV Lev. 3, 4.

That they may give light over against it.] That is, over againſt the Candleſtick (as ſome will have it) the ſix p. 503Branches 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 by XXVI. 35. and XL. 24. that the Candleſtick was placed over againſt the Table, being on the South ſide of the Houſe, as the Table was on the North. See VIII Numb. 2.

Ver. 38. And the Tongs thereof.] Or, Snuffers belonging to it: which Scacchus (both in his firſt and ſecond Myrothecium) probably proves were not of ſuch a form as are now in uſe; but were only little Tongs or Sciſſers, whereby the Lamps were clipt to make them ſhine more brightly, Myrothec. 1. c. 10. & 2. cap. 46. p. 455.

And Snuff-diſhes.] In which the Snuffers, and the Snuffings 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 of this Houſe, and becoming the Divine Majeſty who dwelt there, that the meaneſt thing therein ſhould be made of pure Gold.

Ver. 39. Of a talent of pure gold ſhall he make it, with all theſe veſſels.] A Talent was Three thouſand Shekels, as will appear afterward: which how much it makes of our Money, ſee XXXVIII. 25.

Ver. 40. And look that thou make all after their pattern.] Take care to obſerve that Precept, which I have already given v. 9. and now repeat again; that every one of theſe things be made according to that Model which I ſet before thee. For God would have nothing left to the fancy of the People, who he knew were too much inclined to the Gentile Superſtition. And if Moſes had not been determined by a Divine Preſcription, they would have been apt, in all theſe things, to have interpoſed their own Inventions.

p. 504Which was ſhewed thee in the Mount.] By this it ſtill plainly appears, that Moſes ſaw not only the Houſe, but all the Furniture belonging to it; ſet up in the Mount before him, juſt as he afterward ſet it up below among the People.