Exodus 40:36 Ulasan

In this chapter, I. Orders are given for the setting up of the tabernacle and the fixing of all the appurtenances of it in their proper places (Exo 40:1-8), and the consecrating of it (Exo 40:9-11), and of the priests (Exo 40:12-15). II. Care is taken to do all this, and as it was appointed to be done (v. 16-33). III. God takes possession of it by the cloud (Exo 40:34, etc.).

INTRODUCTION TO EXODUS 40 This chapter contains the order for setting up the tabernacle, and placing the furniture of it where it was the will of God it should be put, Exo 40:1 and for the anointing it, and all its vessels, and also Aaron and his sons, Exo 40:9 all which were accordingly done, the tabernacle was reared up, and everything was put in its proper place, Exo 40:16 upon which a cloud covered the tent, and the glory of the Lord filled the tabernacle, so that Moses could not enter; which cloud afterwards was a direction in their journeys, by night and by day, Exo 40:34.

Moses is commanded to set up the tabernacle, the first day of the first month of the second year of their departure from Egypt, Exo 40:1, Exo 40:2. The ark to be put into it, Exo 40:3. The table and candlestick to be brought in also with the golden altar, Exo 40:4, Exo 40:5. The altar of burnt-offering to be set up before the door, and the laver between the tent and the altar, Exo 40:6, Exo 40:7. The court to be set up, Exo 40:8. The tabernacle and its utensils to be anointed, Exo 40:9-11. Aaron and his sons to be washed, clothed, and anointed, Exo 40:12-15. All these things are done accordingly, Exo 40:16. The tabernacle is erected; and all its utensils, etc., placed in it on the first of the first month of the second year, vv. 17-33. The cloud covers the tent, and the glory of the Lord fills the tabernacle, so that even Moses is not able to enter, Exo 40:34, Exo 40:35. When they were to journey, the cloud was taken up; when to encamp, the cloud rested on the tabernacle, Exo 40:36, Exo 40:37. A cloud by day and a fire by night was upon the tabernacle, in the sight of all the Israelites, through the whole course of the journeyings, Exo 40:38.

When the cloud was taken up - The subject of these three last verses has been very largely explained in the notes on Exo 13:21, to which, as well as to the general remarks on that chapter, the reader is requested immediately to refer. See Clarke's note on Exo 13:21.

THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38) On the first day of the first month--From a careful consideration of the incidents recorded to have happened after the exodus (Exo 12:2; Exo 13:4; Exo 19:1; Exo 20:18; Exo 34:28, &c.), it has been computed that the work of the tabernacle was commenced within six months after that emigration; and consequently, that other six months had been occupied in building it. So long a period spent in preparing the materials of a movable pavilion, it would be difficult to understand, were it not for what we are told of the vast dimensions of the tabernacle, as well as the immense variety of curious and elaborate workmanship which its different articles of furniture required. the tabernacle--the entire edifice. the tent--the covering that surmounted it (Exo 40:19).

when the cloud was taken up from over the tabernacle--In journeying through the sandy, trackless deserts of the East, the use of torches, exhibiting a cloud of smoke by day and of fire by night, has been resorted to from time immemorial. The armies of Darius and Alexander were conducted on their marches in this manner [FABER]. The Arab caravans in the present day observe the same custom; and materials for these torches are stored up among other necessary preparations for a journey. Live fuel, hoisted in chafing dishes at the end of long poles, and being seen at a great distance, serves, by the smoke in the daytime and the light at night, as a better signal for march than the sound of a trumpet, which is not heard at the extremities of a large camp [LABORDE]. This usage, and the miracle related by Moses, mutually illustrate each other. The usage leads us to think that the miracle was necessary, and worthy of God to perform; and, on the other hand, the miracle of the cloudy pillar, affording double benefit of shade by day and light at night, implies not only that the usage was not unknown to the Hebrews, but supplied all the wants which they felt in common with other travellers through those dreary regions [FABER, HESS, GRANDPIERRE]. But its peculiar appearance, unvarying character, and regular movements, distinguished it from all the common atmospheric phenomena. It was an invaluable boon to the Israelites, and being recognized by all classes among that people as the symbol of the Divine Presence, it guided their journeys and regulated their encampments (compare Psa 29:1-11; Psa. 105:1-45).

After the completion of all the works, the command was given by God to Moses to set up the dwelling of the tabernacle on the first day of the first month (see at Exo 19:1), sc., in the second year of the Exodus (see Exo 40:17), and to put all the vessels, both of the dwelling and court, in the places appointed by God; also to furnish the table of shew-bread with its fitting out (ערכּו = לחם ערך Exo 40:23), i.e., to arrange the bread upon it in the manner prescribed (Exo 40:4 cf. Lev 24:6-7), and to put water in the laver of the court (Exo 40:7). After that he was to anoint the dwelling and everything in it, also the altar of burnt-offering and laver, with the anointing oil, and to sanctify them (Exo 40:9-11); and to consecrate Aaron and his sons before the door of the tabernacle, and clothe them, anoint them, and sanctify them as priests (Exo 40:12-15). When we read here, however, that the dwelling and the vessels therein would be rendered "holy" through the anointing, but the altar of burnt-offering "most holy," we are not to understand this as attributing a higher degree of holiness to the altar of burnt-offering than to the dwelling and its furniture; but the former is called "most holy" merely in the sense ascribed to it in Exo 30:10 namely, that every one who touched it was to become holy; in other words, the distinction has reference to the fact, that, standing as it did in the court, it was more exposed to contact from the people than the vessels in the dwelling, which no layman was allowed to enter. In this relative sense we find the same statement in Exo 30:29, with reference to the tabernacle and all the vessels therein, the dwelling as well as the court, that they would become most holy in consequence of the anointing (see the remarks on Exo 30:10). It is stated provisionally, in Exo 40:16, that this command was fulfilled by Moses. But from the further history we find that the consecration of the priests did not take place contemporaneously with the erection of the tabernacle, but somewhat later, or not till after the promulgation of the laws of sacrifice (cf. Lev 8 and Lev 1:1.).