EXPOSITION
GENERAL DIRECTIONS. After the gifts which God will accept have been specified, and the spirit in which they are to be offered noted (Exodus 25:2), God proceeds to unfold his purpose, and declare the object for which the gifts are needed. He will have a "sanctuary'' constructed for him, an habitation in which he may "dwell." Now, it is certainly possible to conceive of a religion which should admit nothing in the nature of a temple or sanctuary; and there are even writers who tell us that a religion has actually existed without one That God should "dwell" in a house, as a man does, is of course impossible; and the Hebrews were as deeply impressed with this truth as any other nation (1 Kings 8:27; 2 Chronicles 2:6; Isaiah 56:1; Jeremiah 23:24, etc.). But a religion without a temple was probably unknown in the days of Moses; and, with such a people as the Hebrews, it is inconceivable that religion could have maintained its ground for long without something of the kind. "It was," as Kalisch says, "above all things necessary to create a firm and visible centre of monotheism, to keep perpetually the idea of the one omnipotent God alive in the minds of the people, and so to exclude for ever a relapse into the pagan and idolatrous aberrations". A sanctuary was therefore to be constructed; but, as the nation was in the peculiar position of being nomadic, without fixed abode, that is, and constantly on the move, the usual form of a permanent building was unsuitable under the circumstances. To meet the difficulty, a tent-temple was designed, which is called mishkan, "the dwelling," or 'ohel, "the tent," which was simply an Oriental tent on a large scale, made of the best obtainable materials, and guarded by an enclosure. The details of the work are reserved for later mention. In the present passage two directions only are given:—
1. A sanctuary is to be constructed; and
2. Both it, and all its vessels, are to be made after patterns which God was about to show to Moses.
A sanctuary well expresses the Hebrew micdash, which is derived from cadash—"to be holy." It is a name never given to the temples of the heathen deities. That I may dwell among them. Compare Exodus 29:45; Numbers 35:34. There is a sense in which "God dwelleth not in temples made with hands"(Acts 7:48; Acts 17:24)—i.e; he is not comprehended in them, or confined to them; but there is another sense in which he may be truly said to dwell in them, viz; as manifesting himself in them either to the senses, or to the spirit. In the tabernacle he manifested himself sensibly (Exodus 40:34, Exodus 40:35, Exodus 40:38).
The patterns. Many of the old Jewish commentators supposed, that Moses was shown by God a real material structure, which actually existed in the heavens, far grander than its earthly copy, after which he was to have the tabernacle fashioned. Some recent Christian writers, without going these lengths, suggest that "an actual picture or model of the earthly tabernacle and its furniture was shown to him" (Keil). But the words of the text, as well as those of Acts 7:44, and Hebrews 8:5, are sufficiently justified, if we take a view less material than either of these—i.e; if we suppose Moses to have had impressed on his mind, in vision, the exact appearance of the tabernacle and its adjuncts, in such sort that he could both fully understand, and also, when necessary, supplement, the verbal descriptions subsequently given to him. It is unnecessary to inquire how the impression was produced. God who in vision communicated to Ezekiel the entire plan of that magnificent temple which he describes in ch. 40-42; could certainly have made known to Moses, in the same way, the far simpler structure of the primitive Tabernacle.
HOMILETICS
Earthly sanctuaries typical of the heavenly dwelling-place.
Such habitations as God condescends to acknowledge for his in this earthly sphere, are, all of them, more or less types of the New Jerusalem, the eternal heavenly home. "The temple of God was opened in heaven," says St. John the Divine, "and there was seen in his temple the ark of his testament" (Revelation 11:19); and again, "After that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened" (Revelation 15:5). Note the following common features:—
I. THE CENTRAL CARDINAL FACT IN EACH AND ALL IS, THE MANIFEST PRESENCE OF GOD. Of the Tabernacle we are told—"Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle" (Exodus 40:34, Exodus 40:35). Christian churches have the promise," Lo, I am with you always, even unto the end of the world"—and again, "Where two or three are gathered together in my name, there am I in the midst of you." In the New Jerusalem "the city has no need of the sun, neither of the moon, to shine in it; for the glory of God doth lighten it, and the Lamb is the Light thereof" (Revelation 21:23). And the saints "see his face" (Revelation 22:4).
II. THE SECOND LEADING FACT IS THE EXISTENCE IN EACH OF "MANY MANSIONS." An outer court, a porch, a holy place, and a holy of holies, are features manifestly common to the Hebrew tabernacle and temple with Christian churches. These give different degrees of access to God, and imply different degrees of fitness to contemplate him. In heaven there is a throne—the throne of God and of the Lamb—and round about the throne four and twenty seats for four and twenty elders to sit on (Revelation 4:4); and beyond these angels (Revelation 5:11), and martyrs (Revelation 7:14); and, last of all, "the nations of them that are saved" (Revelation 21:24). And each individual of the "nations" finds his fitting place.
III. IN ALL, THE OCCUPATION OF THOSE WHO HAVE FOUND ENTRANCE IS THE PRAISE AND WORSHIP OF GOD. "Enter into his courts with praise," says holy David, of the tabernacle (Psalms 100:4)—"be thankful unto him, and bless his name." "When ye come together, every one of you has a psalm," says St. Paul of a Christian Church. In heaven there is "a great voice of much people, saying, Alleluia: Salvation and glory, and honour, and power, unto the Lord our God, for true and righteous are his judgments … and again they say, Alleluia: for the Lord God omnipotent reigneth; let us be glad and rejoice, and give honour to him" (Revelation 19:1-66).
IV. IN ALL, THE WORSHIPPERS ENJOY A SACRED FEAST. Of the worship of the tabernacle sacrifice was an essential part; and a sacrificial feast, of which the offerer partook, always followed the sacrifice. In Christian worship upon earth, the crowning act is a heavenly banquet, to which the minister in Jesus' name invites all the faithful.
"Hail sacred feast, which Jesus makes
Rich banquet of his flesh and blood!
Thrice happy he, who here partakes
That sacred stream, that heavenly food."
In the New Jerusalem there is a "tree of life," which bears "twelve manner of fruits;" and they who enter in "have right to the tree of life" (Revelation 22:2, Revelation 22:14), and are "given to eat of the tree of life, which is in the midst of the paradise of God" (Revelation 2:7). How far this is literal, how far allegorical, we shall scarcely know till we are translated to that celestial sphere, and become dwellers in that glorious city.
HOMILIES BY D. YOUNG
God's dwelling-place among his people.
God announces to Israel that he is about to take up his abode in their midst, and that various offerings are to be used in the construction of a suitable dwelling-place. Observe here—
I. JEHOVAH'S CONDESCENDING REGARD FOR THE WANTS OF ISRAEL. This tabernacle with all its belongings was not constructed for any real need that Jehovah had of it. The people had to construct tents for themselves because they needed them, and the making of a tent for Jehovah was also in condescending compliance with their need. This thought is brought out still more clearly by the parallel reference to the incarnation in John 1:14, where it is said that the Word tabernacled among us. Something in the shape of an ever visible dwelling-place of God was given to the people, that thus they might comfort their hearts with the assurance that he was constantly near them, sympathising with them in their changing circumstances and requirements. The people had been compelled to go to Sinai, there to be impressed with the majesty of God and receive his commandments; but at Sinai they could not stay. With all its glories and revelations, it was but a halting place on the way to Canaan. God had indeed already given an assurance of his daily providence in the manna; but he now added a further sign than which none could be more expressive, none more illustrative of the desire of God to adapt himself to the spiritual blindness and infirmity of men. He took for himself a tent like the rest of the travellers through the wilderness. Where a dwelling place is we look for an inhabitant, and especially where it is manifestly kept in order and regularly attended to. If at any moment an Israelite was in doubt whether God was indeed with the people, here through the sight of the tabernacle was his readiest resource to expel all doubt. God's own house with its services and attendants was continually before him to rebuke and remove his unbelief.
II. THOUGH JEHOVAH CONDESCENDED TO DWELL IN A TENT, YET THAT TENT HAD TO BE A HOLY PLACE. The condescension was simply a condescension in circumstances. God himself remained the same. He who was holy and jealous, when removed to a distance from the people, amid the clouds and sounds of Sinai, was not the least altered as to his vigilant holiness by coming down to the apparent limitations of a tent. Coarse and humble though the tent appears, there is an unspeakably glorious inhabitant within whose presence exalts and sanctifies the tent. God himself thus furnishes an illustration of the truth that those who humble themselves shall be exalted. He needs not to preserve his glory by extraneous and vulgar pomps. And just because this dwelling-place of God was a tent, the people needed to remember its function with peculiar carefulness. Though it was only a tent, it was God's tent. A very mean tent, that in ordinary circumstances would excite no attention, would be carefully guarded if the king happened for a night to make his abode therein.
III. THIS HOLINESS WAS MADE CONSPICUOUS BY THE CHARACTER AND FORM OF THE TABERNACLE AND ITS FURNITURE. Just imagine if, instead of prescribing an exact pattern for everything, God had left the people' to make any sort of structure they liked. In the first place there would hardly have been unanimity. Those who might have been very willing and united in the bestowal of raw material would at once have split asunder in attempting to settle how the material was to be used. Then, even if a majority had proceeded to action, they would probably have introduced something idolatrous, assuredly something that savoured rather of human error than Divine truth; and the error would have been none the less because those who committed it, committed it in a spirit of cordial devotion to what they believed was best. What an exposure is thus made of the plausible notion that if only men are in earnest, God will accept the will for the deed! As to the supply of the raw material, God stipulated for free will there—perfect liberty either in giving or withholding. But the raw material once gathered, the freedom of the givers was at an end. God himself supplied the moulds in which the gifts were to flow. A dwelling-place for God must supply all his wants for the time being. He must have just exactly those ordinances of worship and those channels of Divine distribution which he deems best. God's wants, as we see more and more from a careful study of the Scriptures, are not as man's wants; and therefore we must wait humbly for him to reveal what it is impossible for man to conjecture. The materials for the tabernacle and the instruments thereof were human and earthly, but the patterns are Divine and heavenly. We know not into what beautiful, glorious, and serviceable forms man and his belongings may be wrought, if only he will humbly and attentively wait for directions from God above. These Israelites, when all was finished according to the pattern in the mount, had then something to show which would make an impression on men of the right sort in the outside world. Here was an answer to the question, "Where is now your God?" Visible he himself is not; but here is a dwelling-place not in anything constructed after art and man's device, but entirely of Divine direction. All our institutions are nothing unless we can trace them to the inspiration and control of God.—Y.