EXPOSITION
THE DESCENT OF THE GLORY OF GOD ON THE COMPLETED WORK. The work was finished the fist incense burnt (Exodus 40:27)—the first sacrifice offered (Exodus 40:29). Those who had watched the proceedings, and those who had been engaged in them, were probably about to retire to rest. Even Moses had withdrawn, and left the tabernacle to itself—when suddenly, there was a manifestation of Divine Power. The cloud, which had gone before the Israelites from Succoth onward (Exodus 13:20-2), and which had recently settled upon the extemporised "Tent of Meeting" (Exodus 33:9), left its place, and "covered" the newly-erected structure externally (Exodus 40:34), while an intensely brilliant light—here called "the glory of God"—filled the whole interior of the tabernacle (ib,). Moses, it appears, would fain have re-entered the tabernacle—to see the great sight" (Exodus 3:3); but he could not—the "glory" was too dazzling (Exodus 40:35). Thus a distinct approval was given to all that had been done. God accepted his house, and entered it. The people saw that he had foregone his wrath, and would be content henceforth to dwell among them and journey with them. Henceforth, throughout the wanderings, the cloud and tabernacle were inseparable. If the cloud was lifted a little off it and moved in front, the tabernacle had to follow (Exodus 40:36)—if it settled down on the roof, the people stopped and remained until it moved again (Exodus 40:37). The appearance was as of a cloud by day, and as of fire by night, so that all could always see where the tabernacle was, and whether it was stationary or in motion (Exodus 40:38). After the first descent, it would seem that "the glory" withdrew into the Holy of Holies, so that both Moses and the priests could enter the holy place, and minister there (Le Exodus 8:10; Exodus 10:13, etc.).
Then a cloud. In the original "the cloud," i.e. the cloud so often spoken of (Exodus 13:21, Exodus 13:22; Exodus 14:19, Exodus 14:20, Exodus 14:24; Exodus 19:9; Exodus 24:15-2; Exodus 33:9, Exodus 33:10). Covered the tent. Descended on the outer covering and rested there. Filled the tabernacle. Entered inside, and filled both holy place and Holy of Holies.
Moses was not able to enter. It is implied that he wished—nay, tried—to enter—but the "glory" prevented him. (Compare 1 Kings 8:11; 2Ch 5:14; 2 Chronicles 7:2.) Because the cloud abode thereon. It was not the external "cloud" which prevented Moses from entering, but the internal "glory." But the two are regarded as inseparable.
And when—i.e. "whensoever." The last three verses describe the manner in which the cloud henceforth served the Israelites as guide—not only directing their course, but determining when they were to move, and how long they were to rest at each encampment. For a further account of the same, see Numbers 9:15-4.
The cloud … was upon the tabernacle by day and fire was on. it by night. Compare Exodus 13:21, Exodus 13:22; and Exodus 14:20, Exodus 14:24; Numbers 9:15, Numbers 9:16. The cloud had two aspects—one obscure, the other radiant. It was a dark column by day—a pillar of fire by night. Thus it was always visible.
HOMILETICS
The symbols of God's presence.
I. GOD IS SEEN BY THOSE WHO UNFEIGNEDLY LOVE HIM AS PURE LIGHT. "I am the light of the world" (John 8:12; John 9:5). "In him was life, and the life was the light of men" (John 1:4). "In him is no darkness at all" (1 John 2:5). With clear unclouded radiance he shines on those who tread his heavenly courts, which need no other light besides him. "The city hath 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). With a radiance not much less bright, he looks upon his saints on earth, cheering them, illumining their paths, making them glad with the light of his countenance. He may veil himself in condescension to their infirmity; but the veil is translucent; it covers without concealing; it tempers the brightness, but only as a thin haze tempers the splendours of the lord of day.
II. GOD SHOWS HIMSELF TO THE GENERALITY OF MEN AS MINGLED LIGHT AND CLOUD. To Abraham he appeared as "a smoking furnace and a burning lamp" (Genesis 15:17); to the Israelites at Sinai as combined smoke and fire (Exodus 19:18); to Solomon, dazzled by his glory, he was still one who "dwelt in the thick darkness" (1 Kings 8:12). When Isaiah beheld him sitting in his temple "the house was filled with smoke" (Isaiah 6:1-23); when Ezekiel "saw visions of God," he "looked and behold, a great cloud, and a fire infolding itself." Wherever the glory of the Lord is seen, wherever he looks upon men with. mercy and compassion, there his proper symbolism is light, though it may be a light partially obscured and mingled with darkness. For darkness symbolises his anger; and in the case of his wayward children, he cannot but be at once compassionate and angry; displeased, yet anxious to forgive. Or the darkness may be the dense cloud of human ignorance which the Divine light can only partially pierce through. Any way, the bulk of men see God as a light amid smoke. "Clouds and darkness are round about him" (Psalms 97:2)—"he makes darkness his secret place, his pavilion round about him with dark waters, and thick clouds to cover him" (Psalms 18:11). Fire flashes out of the clouds occasionally; gleams of light stream forth; "at the brightness of his presence, his clouds remove" (Psalms 12:1-19), and he is seen to be man's "true light."
III. GOD IS TO SOME MERE DARKNESS, A DENSE OPAQUE CLOUD. This he is:—
1. To agnostics—to them who know him not, and refuse to believe that he can be known;
2. To them who have never heard of him, but have a dim unconscious feeling that some infinite unknown being exists;
3. To them that have been taught to view him as a remorseless, revengeful being, without pity or mercy;
4. To them that, having known him aright, have cast his words behind their back, thrown off his authority, and placed themselves in determined antagonism to his will and commandments. All is dark in the future to such persons; and in the thought of God is "the blackness of darkness for ever." Because they have not chosen to retain God in their knowledge, God has given them over to a reprobate mind (Romans 1:28). They "put bitter for sweet, and sweet for bitter." He, in whom is no darkness at all, is to them mere darkness. The God of this world has "blinded their eyes" that they cannot see; and, like a blind man, looking at the sun, the darkness which is in their own vision they ascribe to the object which' their dim sight, fails to distinguish.,, God is "the,, true light, which lighteth every man that cometh into the world (John 1:9). But if the light that is within thee be darkness, how great is that darkness!" (Matthew 6:23.)
HOMILIES BY J. URQUHART
Indwelling and guidance.
I. GOD OWNS THE DWELLING-PLACE SET UP ACCORDING TO HIS COMMANDMENTS. "Then the cloud," etc. "And Moses was not able to enter in," etc.; it was claimed as his own and taken possession of by the Lord.
1. The soul which comes by God's way will be filled with God's glory.
2. The Church which honours God he will glorify.
3. The full glory of the perfected Church, the bride of Christ.
II. WHERE THE LORD DWELLS HE GUIDES. When the cloud was taken up they went onward; when it rested they rested.
1. He is our guide in our onward journey.
(1) In providence. We must make sure that we follow him. It will not avail to choose our own way and then ask God to be with us. We are to follow his leading, not he ours.
(2) In grace. We may be mourning departed joy. There may be no longer the freshness and power we once felt in the ministration of the word, or in prayer. We have been slumbering and loitering. We have not striven to press through our sins and into fuller light. The cloud has lifted and gone onward, and we must follow after. "This one thing I do."
2. He is our guide into patience.
(1) He teaches us to bear and so to overcome.
(2) By the resting of faith to possess and to grow.—U.
HOMILIES BY J. ORR
The house filled with glory.
The close of the book of Exodus is worthy of the greatness of its subject. It ends where the history of the world will end, with the descent of Jehovah's glory to dwell with men (Revelation 21:3). We have seen Israel in bondage; have beheld its redemption; have followed it through the wilderness; have heard the thunders of the law at Sinai; have been witnesses of the nation's covenant with God; have seen its shameful apostasy; have traced the steps of its reconciliation; have heard the instructions given for the building of this tabernacle; have viewed the tabernacle itself. We see now the symbol of Jehovah's glorious presence in the midst of the people whom he has thus in so many ways made his own. What a wondrous succession of subjects we have thus had before us in the course of our review. The intolerable anguish of oppressed Israel; the birth of the deliverer; the singular providence of his early life; his great choice; the call in Midian; the revelation of the name; the return to Egypt; first failures; the long and tragic contest with Pharaoh; the hardening of Pharaoh's heart; the exodus; the Red Sea; the miracles of the desert; the law; the covenant; the "patterns" shown to Moses in the mount; the sin of the calf; the great intercession; the name of mercy; the preparation of the sanctuary. There remains to complete the series only this final scene of the entrance of Jehovah's glory into the house prepared for his habitation. This was the true consecration of the sanctuary, and the true consecration of the nation. "A cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle" (verse 14). In what is related in these verses we have:—
I. A THREEFOLD PRIVILEGE.
1. Indwelling. The filling of the tabernacle with the glory was the symbol of Jehovah's taking up his abode in it, and so in Israel (cf. Exodus 25:8). It testified
(1) to the completeness of his reconciliation with the people. Cf. Isaiah 12:1—"O Lord, 1 will praise thee, though thou wast angry with me, thine anger is turned away, and thou comfortedst me."
(2) To his complacency in the beautiful house they had reared for him. Cf. Psalms 132:14—"This is my rest for ever, here will I dwell; for I have desired it."
(3) To his desire to dwell among them. Note—
1. The true glory of the Church is God's residence in her midst. This was Israel's highest distinction (Exodus 33:16).
2. We should pray that the time may come when the Church shall be, not only dwelt in by her Lord, but "filled" with the "glory" of his presence (Isaiah 60:1-23.).
2. Protection. The glory filled the tabernacle within, while the cloud spread itself above the tent as a protective covering without. So is Jehovah the protection of his Church (Isaiah 4:5, Isaiah 4:6; Zechariah 2:5).
3. Guidance (verses 36-38). See Homily on Exodus 13:21, Exodus 13:22.
II. A HINT OF IMPERFECTION. "Moses was not able to enter into the tent of the congregation," etc. (verse 35). Thus are we reminded that, amidst all these glorious circumstances, that which is perfect is not yet come.
1. Law, not gospel.
2. A material building, not a spiritual house.
3. Earth, not heaven. It was a glory
(1) too great for man to see. Even Moses, who had seen so much of the Divine glory, was not able to look upon it.
(2) Too great for such a building—a mere material structure—to contain. Man longs for nearer communion. So great a glory needs a better house to contain it—a spiritual (1 Peter 2:5).
III. A FORECAST OF WHAT SHALL BE. That which is perfect is not yet come, but it will come by-and-by.
1. The tabernacle of God will be with men, and he will dwell among them (Revelation 21:3, Revelation 21:4). His glory will fill it. "The glory of God did lighten it, and the Lamb is the light thereof" (Revelation 21:23).
2. This glory will be no longer unapproachable. We shall be able to endure the sight. "His servants shall serve him, and they shall see his face" (Revelation 22:3, Revelation 22:4). We shall receive the Vision.
3. This, however, will only be when earthly conditions have been exchanged for heavenly. "This corruptible must put on incorruption, and this mortal must put on immortality" (1 Corinthians 15:53). Till that hour arrives, we must be content to "walk by faith, not by sight" (2 Corinthians 5:7), seeing only "as through a glass darkly" (1 Corinthians 13:12).—J.O.
THE END.