EXPOSITION
THE COURT BEFORE THE TABERNACLE. The description of the altar is (as already observed) naturally followed by that of the court which was to contain it, and in which it was to be the most conspicuous object. This is given with great clearness in ten verses, and presents scarcely any problem for solution. The court was an oblong square, three hundred feet in length and seventy-five in breadth. It was enclosed by curtains, hung on sixty pillars, placed at intervals of seven feet and a half apart. The pillars were connected by rods, and each of them fitted into a socket. There was but one entrance, which was at the eastern side, midway in it. It was thirty feet wide, and had its own curtains and its own pillars. These curtains were of similar material with those at the entrance to the tabernacle, but the hangings round the rest of the court were merely of fine white linen.
Thou shalt make the court. Rather, "a court." For the south side southward. Rather," For the south side, upon the right." Compare the comment on Exodus 26:18. Hangings. The word used is a rare one in this sense, quite different from those which have been employed for "curtains" or "hangings "previously (Exodus 26:1, Exodus 26:7, Exodus 26:36). The LXX. translate by ἱστία "sails;" and the Jewish commentators believe a loosely woven sail-cloth to be intended. Fine twined linen. See the comment on Exodus 26:1.
And the twenty pillars thereof, etc. Literally, "And its pillars, twenty (in number), and their sockets, twenty (in number, shall be) of bronze." The hooks of the pillars are loops whereto the curtains were to be attached. See Exodus 26:32. Their fillets. It is now generally agreed that the word used designates "connecting rods," which joined the pillars at the top, and probably helped to support the "hangings." These, and the "hooks," were of solid silver.
The north side of the court is to be exactly similar to the south in all respects.
The west side is also to be similar, except that it is to be half the length, fifty cubits—and, therefore, requires only half the number of pillars and sockets.
The breadth of the court on the east side eastward. Rather, "in front toward the east." The Rabbinical tradition was that Adam found himself on his creation fronting towards the east, and had consequently the south on his right, the north on his left, and the west behind him. Hence, they said, the four cardinal points received the names of kedem, "in front" (the east); yamin, "the right hand" (the south); 'akhor, "behind" (the west); and shemol, "the left hand" (the north). For this use of all four words, see Job 23:8, Job 23:9.
The hangings of one side. Literally, "of one shoulder." The two extreme parts of the east side, between the entrance (Exodus 27:16) and the corners are thus named. They were to extend on either side a distance of fifteen cubits, and to have their curtains suspended to four pillars, one of them being the corner pillar, which is not counted. Hence the pillars are said to be three
For the gate. The word used is the common one for "gate;" but here it rather signifies "entrance." Strictly speaking, there was no "gate;" the worshippers entered by drawing aside the curtain. This was a hanging of similar material, colours, and workmanship to that which hung in front of the tabernacle (Exodus 26:36). By its contrast with the white linen screen which surrounded the rest of the court, it would show very clearly where men were to enter.
Filleted with silver. Rather, "joined by silver rods." See the comment on Exodus 27:10. They were also to have their capitals overlaid with silver (Exodus 38:17).
The length and the breadth of the court had been already implied in what had been said of the external screen-work, or "hangings" (Exodus 27:9 and Exodus 27:12). What this verse adds is the height of the pillars, which was five cubits, or seven feet six inches.
HOMILETICS
The Court of the Tabernacle.
I. THE USE OF THE COURT. The court was primarily a precinct inclosing the sacred structure, and preserving it from contact with the roughnesses of the rude world without. It formed a sort of vestibule to the tent-temple, which awoke solemn thoughts, and gave men time to put away secular considerations, and attune their minds to the Divine harmonies, before entering the house itself, which contained the manifestation of the Divine presence. God must be approached with preparation, humbly, reverently, tremblingly. The court at once preserved the sacred structure from accidental or intentional profanation, and helped to prepare the priests for the duties of their office. Secondly, the court was the place of sacrifice. It contained the brazen altar, whither all Israel was to bring their gifts. Here were offered, at once all the stated sacrifices, daily, or weekly, or monthly, or yearly, and all the irregular and voluntary offerings which the piety of the Israelites induced them to bring in. The smoke of victims continually ascended from it to heaven. Here was the place for expiation—for thankfulness—for self-dedication to the service of God.
II. THE PERSONS ENTITLED TO HAVE THE USE OF IT. These were all Israel—young and old, rich and poor, great and small, priests and laymen. Into the holy of holies none but the high priest, into the holy place none but the priests might enter. But the court was common to the priesthood with the laity. Hither came, to "the door of the tabernacle of the congregation," every pious Israelite who was minded to offer a sacrifice of any kind—whose heart swelled with gratitude for mercies received, and who therefore brought a "thank-offering"—whose soul was weighed down with the sense of sin, and who sought relief by the sacrifice of a "sin-offering"—whose awakened spirit told him that unless the soul wholly rests on God there is no peace for it, and who, as a sign of absolute self-dedication, came to offer a "burnt-offering." Hither came many a man, anti many a woman, like Hannah (1 Samuel 1:7-9), in sore trouble, and offered to the Lord Almighty their vows. Whatever may have been the practice with respect to the temple, while the tabernacle endured, the whole congregation had free access to it. Here they felt themselves to be that "kingdom of priests"—that "holy nation " Ñ which God had declared that they should be (Exodus 19:6). Here they realised, at any rate to some extent, that blessing which is among the greatest of the Christian's privileges-the right to "come boldly to the throne of grace" (Hebrews 4:16)—to "draw near to God," without an earthly mediator, "in full assurance of faith" (Hebrews 10:22)—to "cast all our care upon him"—to have direct communion with him—to speak with him, "as a man speaks with his friend."
III. THE POSITION OF THE COURT WITH RESPECT TO THE REST OF THE TABERNACLE. There was clearly a gradation in holiness. The inner shrine had a sanctity peculiar to itself, expressed by the very name, "holy of holies." Here was the greatest beauty and the greatest magnificence. Walls entirely of gold, curtains of cunning work, interwoven with the graceful forms of cherubim, furniture all covered with gold, golden cherubs of beaten work upon the mercy-seat—above all, the glory of God showing in the space between these figures. A lesser degree of sanctity belonged to the outer chamber—"the holy place;" and this was indicated by inferior richness and magnificence. Though gold was still the metal chiefly used, silver, and even bronze (Exodus 26:37), were introduced. The outer curtain was not wrought with cherubim (verse 36). The change was even greater between the "holy place" and the court. In the court was no gold, but only silver and bronze. The "hangings" were for the most part plain. Only at the entrance did the eye rest upon the mingled glory of blue and purple and scarlet, and upon the cunning work of embroidery. The furniture and utensils were of bronze only. Again, the gradation was marked by the law of admission: into the court, all the congregation; into the "holy place," the priests only; into the "holy of holies," none but the high priest. And thus it will be always, as we are nearer to God or further from him. If we dwell only in his courts, on the outer verge of his kingdom, we must be content with the bronze and plain linen of bare acceptance; we must not expect favour, glory, beauty. If, on the other hand, we press forward from his courts into his sanctuary; if we strive ever to advance in holiness, then he has better things in store for us. "For brass he will give gold" (Isaiah 60:17), for acceptance, approval—for mere pardon, communion and fellowship; and to such as press into the inner shrine, with the "boldness" that is now legitimate (Hebrews 10:19), he will reveal himself in the full splendour of his majesty, and in the perfect glow of his love.