Êxodo 25
Steven Cole · Citado em PreceptAustin
Êxodo 25
Cole says the Hebrews is every man "whose heart makes him vow." God does not want people to give because of manipulation. God desires our heart (leb) response, a response motivated by love not legalism. This same description is found in Ex 35:21 and Ex 35:29. So not only is this to be voluntary but no specific amount is stated. That leaves it open to our heart's response. All of our giving to the LORD should be motivated by a willing heart. God does not need men's contribution but gives men the privilege of giving. David Thompson - It is interesting how this begins. God does not show them the design and say this is how much we will need; He first says we need contributions. Now most congregations want to see a design first before they contribute. But not here. They are told that they need contributions and the people start bringing them. (Sermon) Paul wrote "Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver." (2 Corinthians 9:7)
Êxodo 25
Cole - God’s grace will prompt men to give: and man will then give his most costly treasures gladly to God. (TOTC-Ex) Currid - There is a story of a woman who unexpectedly received a large inheritance; she immediately gave a tenth of it to her church. Later, after her death, an entry was found in her diary for the day on which she received her inheritance: ‘Quick, quick, before my heart gets hard!’ May the Holy Spirit work upon our hearts so that we may give abundantly to God’s work! May he make these hearts of stone into ones of flesh! (Exodus - EPSC) NET Note - The message here is that God calls his people to offer of their substance willingly so that his sanctuary may be made. Contribution (08641)(teruwmah from rum = to be high or lifted up) means to present (as offered up), especially in sacrifice or as tribute to be lifted up toward heaven by the priest (thus the name heave offering. It is used of an amount taken from a larger quantity for a sacred purpose: it can include sacrifice (Ex 29:27), money (Ex 30:13), or produce (Nu 15:19). It is perhaps better understood as a contribution since it was a freewill offering. The traditional meaning of "heave-offering" derives from the idea of "elevation," a root (rum) meaning "to be high" lying behind the word. Teruwmah is used of contribution of materials for building (Ex. 25:2; 35:5); offering of an animal for sacrifice (Ex. 29:27; Nu 6:20); financial offering for the priests (Nu 31:52); an allotment of land for the priests (Ezek. 45:6, 7); or even the materials for an idol (Isa. 40:20). In one instance, this word is used to describe a ruler who received bribes (Pr 29:4). Gilbrant - This offering was ultimately a gift from Yahweh to the priests. The worshiper was required to sacrifice a quantity of foodstuff which was then presented to Yahweh for acceptance. In turn, Yahweh allocated this sacrifice to the priesthood for their livelihood (cf. Num. 18:8). The terûmāh offerings were given to the priest who performed the particular ritual." (Complete Biblical Library Hebrew-English Dictionary) Teruwmah - 76x in 63v - allotment(15), contribution(20), contributions(10), heave offering(4), offered by lifting(2), offering(20), offerings(4), who takes bribes(1). Exod. 25:2; Exod. 25:3; Exod. 29:27; Exod. 29:28; Exod. 30:13; Exod. 30:14; Exod. 30:15; Exod. 35:5; Exod. 35:21; Exod. 35:24; Exod. 36:3; Exod. 36:6; Lev. 7:14; Lev. 7:32; Lev. 7:34; Lev. 10:14; Lev. 10:15; Lev. 22:12; Num. 5:9; Num. 6:20; Num. 15:19; Num. 15:20; Num. 15:21; Num. 18:8; Num. 18:11; Num. 18:19; Num. 18:24; Num. 18:26; Num. 18:27; Num. 18:28; Num. 18:29; Num. 31:29; Num. 31:41; Num. 31:52; Deut. 12:6; Deut. 12:11; Deut. 12:17; 2 Sam. 1:21; 2 Chr. 31:10; 2 Chr. 31:12; 2 Chr. 31:14; Ezr. 8:25; Neh. 10:37; Neh. 10:39; Neh. 12:44; Neh. 13:5; Prov. 29:4; Isa. 40:20; Ezek. 20:40; Ezek. 44:30; Ezek. 45:1; Ezek. 45:6; Ezek. 45:7; Ezek. 45:13; Ezek. 45:16; Ezek. 48:8; Ezek. 48:9; Ezek. 48:10; Ezek. 48:12; Ezek. 48:18; Ezek. 48:20; Ezek. 48:21; Mal. 3:8 Moves (05068)(nadab) means to incite (willingly), impel. It describes the devotion of person or property completely to Yahweh. It is an act motivated by love or devotion to the LORD. Nadab is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17).TWOT says nadab "connotes an uncompelled and free movement of the will unto divine service or sacrifice. The verb nādab occurs three times in the Qal and each time describes the inner state of those contributing to the construction of the tabernacle. Such offerings were to be one's own goods and given voluntarily. The rest of the occurrences are in the Hithpael and, hence, are reflexive. The building (1 Chr 29:5) and rebuilding (2 Chr 35:8; Ezra 1:6) of the temple elicited abundant voluntary giving and sacrifice (Ezra 3:5) from God's people. Interestingly, Deborah commends the people (Judges 5:2) and leaders (Judges 5:9) of Israel for liberally and voluntarily offering themselves to God in the holy war. David addresses God concerning the freewill contributions toward building the temple, confessing that he owned everything including their stewardship, and he was gracious in accepting them (1 Chr 29:5,6, 14, 17)." Nadab - 19x in 15v - freewill offering(1), given as a freewill offering(1), made offering(1), make offerings willingly(1), moved(2), moves(1), offer(1), offered(1), offered willingly(3), offerings willingly(1), volunteered(3), volunteers(1), willing(1), willingly offered(1).Exod. 25:2; Exod. 35:21; Exod. 35:29; Jdg. 5:2; Jdg. 5:9; 1 Chr. 29:5; 1 Chr. 29:6; 1 Chr. 29:9; 1 Chr. 29:14; 1 Chr. 29:17; 2 Chr. 17:16; Ezr. 1:6; Ezr. 2:68; Ezr. 3:5; Neh. 11:2 Exodus 25:3 "This is the contribution which you are to raise from them: gold, silver and bronze, bronze: De 8:9 Job 28:2 Exodus 25 Resources - Multiple Sermons and Commentaries METALS FOR THE SANCTUARY This is the contribution which you are to raise from them: gold, silver and bronze - Gold is the most expensive and bronze the least expensive. " In the tabernacle, the closer an object was to the Holy of Holies, the more valuable was the metal used in its construction." (Currid) Or stated another way, the closer the presence to God, the more costly the metal. Gold, silver and bronze (especially gold) as well as other items in this list were all items of significant value which reflected the people's valuing of the LORD and their desire to worship Him in spirit and in truth. Recall that when Israel left Egypt they were given many of these items - see Ex 3:22; Ex 11:2; Ex 12:35–36. Bronze (05178)(nechosheth) means copper or bronze and is "the word for copper as ore (Deut. 8:9) and for the refined metal probably alloyed with other metals, such as tin to form bronze. The metal was cast in molds (1 Ki. 7:14) and sometimes polished (v. 45), at times to a smooth surface used as a mirror (Exo. 38:8). The metal was worked by a metalsmith (Gen. 4:22; 1 Ki. 7:14; 2 Chr. 24:12) into various objects such as armor (1 Sam. 17:5), utensils (2 Ki. 25:14), the altar of the Tabernacle (Exo. 38:30) and of the Temple (2 Ki. 16:14), the serpent Moses lifted up in the wilderness (Num. 21:9), the gate-bars of a city (1 Ki. 4:13), the sockets for the pillars of the Tabernacle (Exo. 26:37), the laver of the Tabernacle (Exo. 30:18), the pillars of the Temple (1 Ki. 7:15) and the censers used by the priests (Num. 16:39). In the dual form, nechōsheth means "bronze fetters" such as those that bound Samson in his imprisonment (Judg. 16:21). Along with other valuable metals, bronze was taken as the spoil of war (2 Sam. 8:8; 2 Ki. 25:13); it was of less value than gold, greater than wood (Isa. 60:17), and of less value than silver, but greater than iron. This is implied by the order in which metals are usually listed: gold, silver, bronze, iron (Num. 31:22; 1 Chr. 22:14, 16; 29:2). Figuratively, the metal symbolized the impenetrable heavens in time of judgment (Deut. 28:23), indestructible sandals in the time of blessing (33:25) and the heaviness of grief in time of sorrow (Lam. 3:7). (Complete Biblical Library Hebrew-English Dictionary) Nechosheth -118v- brass(2), bronze(130), bronze chains(1), bronze fetters(2), chain(1), copper(1), fetters(1), fetters of bronze(1). Gen. 4:22; Exod. 25:3; Exod. 26:11; Exod. 26:37; Exod. 27:2; Exod. 27:3; Exod. 27:4; Exod. 27:6; Exod. 27:10; Exod. 27:11; Exod. 27:17; Exod. 27:18; Exod. 27:19; Exod. 30:18; Exod. 31:4; Exod. 35:5; Exod. 35:16; Exod. 35:24; Exod. 35:32; Exod. 36:18; Exod. 36:38; Exod. 38:2; Exod. 38:3; Exod. 38:4; Exod. 38:5; Exod. 38:6; Exod. 38:8; Exod. 38:10; Exod. 38:11; Exod. 38:17; Exod. 38:19; Exod. 38:20; Exod. 38:29; Exod. 38:30; Exod. 39:39; Lev. 6:28; Num. 16:39; Num. 21:9; Num. 31:22; Deut. 8:9; Deut. 28:23; Deut. 33:25; Jos. 6:19; Jos. 6:24; Jos. 22:8; Jdg. 16:21; 1 Sam. 17:5; 1 Sam. 17:6; 1 Sam. 17:38; 2 Sam. 3:34; 2 Sam. 8:8; 2 Sam. 8:10; 2 Sam. 21:16; 1 Ki. 4:13; 1 Ki. 7:14; 1 Ki. 7:15; 1 Ki. 7:16; 1 Ki. 7:27; 1 Ki. 7:30; 1 Ki. 7:38; 1 Ki. 7:45; 1 Ki. 7:47; 1 Ki. 8:64; 1 Ki. 14:27; 2 Ki. 16:14; 2 Ki. 16:15; 2 Ki. 16:17; 2 Ki. 18:4; 2 Ki. 25:7; 2 Ki. 25:13; 2 Ki. 25:14; 2 Ki. 25:16; 2 Ki. 25:17; 1 Chr. 15:19; 1 Chr. 18:8; 1 Chr. 18:10; 1 Chr. 22:3; 1 Chr. 22:14; 1 Chr. 22:16; 1 Chr. 29:2; 1 Chr. 29:7; 2 Chr. 1:5; 2 Chr. 1:6; 2 Chr. 2:7; 2 Chr. 2:14; 2 Chr. 4:1; 2 Chr. 4:9; 2 Chr. 4:16; 2 Chr. 4:18; 2 Chr. 6:13; 2 Chr. 7:7; 2 Chr. 12:10; 2 Chr. 24:12; 2 Chr. 33:11; 2 Chr. 36:6; Ezr. 8:27; Ps. 107:16; Isa. 60:17; Jer. 1:18; Jer. 6:28; Jer. 15:12; Jer. 15:20; Jer. 39:7; Jer. 52:11; Jer. 52:17; Jer. 52:18; Jer. 52:20; Jer. 52:22; Lam. 3:7; Ezek. 1:7; Ezek. 9:2; Ezek. 22:18; Ezek. 22:20; Ezek. 24:11; Ezek. 27:13; Ezek. 40:3; Dan. 10:6; Zech. 6:1 A Little Piece Of Heaven Do you not know that you are the temple of God and that the Spirit of God dwells in you? —1 Corinthians 3:16 Today's Scripture: Exodus 25:1-9 A couple of weeks ago my wife met a woman who needed a ride. She sensed that this could be from God, so she agreed to take her to her destination. During the ride, the woman revealed to my wife that she was a believer but she struggled with drug addiction. My wife listened to and talked with this hurting woman. As she gave her hope for a better tomorrow, I believe that the woman experienced in some small way a little piece of heaven on earth. When God instructed Moses to build the tabernacle according to His specifications, it was so that God’s people would sense His presence. I like to think of it as a little piece of heaven on earth. The temple was a physical example of God’s presence on earth also (1 Kings 5–8). The purpose of these holy places was for God to dwell among His people. This was God’s plan when Jesus, the perfect temple, “tabernacled” among us (John 1:14). For Further Thought Ask God to use you in the lives of others and to show you some ways to apply this devotional at work, in your home, and in your neighborhood. A Christian who is willing to do little things for others can do great things for the Lord. Exodus 25-27 House Of Symbols Our neighbor was startled when two young men walked into her home uninvited. She screamed, and they ran out. Yet no one would accuse her of failing to be hospitable. If you enter someone’s house, you come in on that person’s terms. We sometimes forget that the same principle applies to our entering into the presence of God. This was made clear in the Old Testament "house of symbols" known as the tabernacle (Exodus 25–27). Its construction and the arrangement of the objects within it teach us that we come into God’s presence only on His conditions. Consider, for example, the bronze altar of sacrifice (Ex 27:1-8). Bronze in Scripture stands for divine judgment of sin. The slaughtering of sheep and goats on the altar symbolized the results of sin. An unmerciful death for innocent animals pointed forward to a coming substitute, the sinless "Lamb of God." When Jesus died on the cross of Calvary, His sacrifice was more than adequate to atone for the sin of all people (John 1:29). The only way to approach God is on His terms. We must receive the forgiveness He offers to us through Christ. Saved by the blood of the Crucified One! Now ransomed from sin and a new work begun, Sing praise to the Father and praise to the Son— Saved by the blood of the Crucified One! —Henderson Christ will receive you if you will believe Him. Exodus 25:4 blue, purple and scarlet material, fine linen, goat hair, fine linen Ge 41:42 Eze 16:10 Rev 19:8 Exodus 25 Resources - Multiple Sermons and Commentaries DYED WEAVING MATERIALS blue, purple and scarlet material, fine linen, goat hair - These materials were used for curtains and priest's clothing. The lists is from most costly to least costly. Pharaoh clothed Joseph "in garments of fine linen and put the gold necklace around his neck." (Ge 41:42). Goat hair was the least costly and most readily available. THOUGHT - Fine linen is associated with meeting with God in the sanctuary on earth and in the consummation of all things will be associated with the meeting of the Bride, the Church, with her Bridegroom at the marriage supper of the Lamb, John writing "“Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready. It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints." (Rev 19:7-8+) Alan Cole - Egypt excelled in the production of linen, especially twined linen, where every thread was twisted from many strands. (TOTC-Ex) George Bush - These are merely the names of certain colors, while no mention is made of the thing or things colored. But as we find from the apostle, Heb. 9:19, that scarlet wool was employed in the sprinkling of blood, the probability is that wool of those colors is intended which was afterward fabricated by the women into the curtains of the Tabernacle; for however difficult it may be to conceive that they should have had in the wilderness the implements necessary to such a process, the following passage, Ex. 35:26, puts it beyond a doubt... The Hebrew doctors: ‘The blue spoken of in any place was wool dyed like the body of heaven Blue. Heb. תכלת tekëleth, blue, azure, sky-color. So Maimonides; ‘This color is like the firmament.’ Thus too in the Gemara (Menach. 4.) Rab. Meyr says, ‘Wherein differs the תכלת tekeleth from the other colors? Answer, because the תכלת tekeleth is like the sea, and the sea like the firmament, and the firmament like the throne of glory, as it is said, Ex. 24:10, ‘Under his feet as it were sapphire bricks such as is the aspect of the serene heavens.” Gr. ὑακινθος, hyacinth. This was a color distinguishing the dress of princes and potentates among the ancients, with whom the art of dyeing was carried to a high degree of perfection. The splendor and magnificence of dress seem to have consisted very much in the richness of colors, and the blue, which we learn from many passages of the Scriptures to have been in great request, was imported from remote countries as an article of expensive and elegant luxury. (Notes Critical and Practical on the Book of Exodus Volume 1).((Notes Critical and Practical on the Book of Exodus Volume 2) Blue - 49x in 49v - Exod. 25:4; Exod. 26:1; Exod. 26:4; Exod. 26:31; Exod. 26:36; Exod. 27:16; Exod. 28:5; Exod. 28:6; Exod. 28:8; Exod. 28:15; Exod. 28:28; Exod. 28:31; Exod. 28:33; Exod. 28:37; Exod. 35:6; Exod. 35:23; Exod. 35:25; Exod. 35:35; Exod. 36:8; Exod. 36:11; Exod. 36:35; Exod. 36:37; Exod. 38:18; Exod. 38:23; Exod. 39:1; Exod. 39:2; Exod. 39:3; Exod. 39:5; Exod. 39:8; Exod. 39:21; Exod. 39:22; Exod. 39:24; Exod. 39:29; Exod. 39:31; Num. 4:6; Num. 4:7; Num. 4:9; Num. 4:11; Num. 4:12; Num. 15:38; 2 Chr. 2:7; 2 Chr. 2:14; 2 Chr. 3:14; Est. 1:6; Est. 8:15; Jer. 10:9; Ezek. 23:6; Ezek. 27:7; Ezek. 27:24 NET on blue, purple - The blue refers to dye made from shellfish. It has a dark blue or purple-blue, almost violet color. Purple was imported from Phoenicia, where it was harvested from the shellfish or snail. It is a deep purple-red color. Scarlet (08144)(saniy/shaniy) is made from the eggs and bodies of the worm coccus ilicus, which is found with the holly plant—so Heb “worm of brilliance.” The powder made from the dried maggots produces a bright red-yellow color. In Isa 1:18 God says Israel's "sins are as scarlet" but promised that "They will be as white as snow." (the implication being that they would be forgiven if they repented and believed in the Messiah). See discussion of Tola above where we note these two Hebrew words occur juxtaposed in many of the passages in Exodus that describe the scarlet decorations of the Tabernacle. Scarlet is translated in the Lxx with the adjective kokkinos. Saniy/shaniy describes the scarlet thread on the twin Zerah, who was listed with his twin Perez in the line of Messiah, these twins being born to Tamar after Judah had illicit relations with her, thinking she was a harlot (Mt 1:3). In Josh 2:18 we see another harlot Rahab, where saniy/shaniy described the scarlet thread she was to show from her window so that she would be spared ("redeemed" so to speak) by the Israelites when they sacked the rest of Jericho. So in both of these uses we see the scarlet is part of the so-called "scarlet thread of redemption" which many writers see beginning in Genesis 3:15 (although there is no specific mention of a scarlet color, there is an implication that blood was spilled to prepare animal skin coverings for Adam and Eve). The uses of saniy/shaniy in Exodus, Leviticus and Numbers are essentially identical to the uses described in more detailed under the word study of tola. In Isaiah 1:18 Jehovah refers to Israel's "sins are as scarlet (saniy/shaniy)." Saniy - 42v - Gen. 38:28; Gen. 38:30; Exod. 25:4; Exod. 26:1; Exod. 26:31; Exod. 26:36; Exod. 27:16; Exod. 28:5; Exod. 28:6; Exod. 28:8; Exod. 28:15; Exod. 28:33; Exod. 35:6; Exod. 35:23; Exod. 35:25; Exod. 35:35; Exod. 36:8; Exod. 36:35; Exod. 36:37; Exod. 38:18; Exod. 38:23; Exod. 39:1; Exod. 39:2; Exod. 39:3; Exod. 39:5; Exod. 39:8; Exod. 39:24; Exod. 39:29; Lev. 14:4; Lev. 14:6; Lev. 14:49; Lev. 14:51; Lev. 14:52; Num. 4:8; Num. 19:6; Jos. 2:18; Jos. 2:21; 2 Sam. 1:24; Prov. 31:21; Song. 4:3; Isa. 1:18; Jer. 4:30 NET on fine linen -This is generally viewed as a fine Egyptian linen that had many more delicate strands than ordinary linen. Alan Cole on fine linen - Fine twined linen: šēš is an Egyptian word. Egypt excelled in the production of linen, especially twined linen, where every thread was twisted from many strands. The Hebrew slaves must have learned many Egyptian arts and crafts, such as metalwork, spinning, weaving and embroidery during their stay in Egypt. Linen was the dress of the noble and the priest in Egypt, chosen both for coolness and cleanliness. (TOTC-Ex) NET on goat hair - Goat’s hair was spun into yarn (35:26) and used to make the material for the first tent over the dwelling. It is ideal for tenting, since it is loosely woven and allows breezes to pass through, but with rain the fibers expand and prevent water from seeping through. THE SCARLET THREAD - by Alan Carr Isaiah uses the same word scarlet (saniy/shaniy) when he wrote “Come now, and let us reason together,” Says the LORD, “Though your sins are as scarlet (saniy/shaniy), They will be as white as snow; Though they are red like crimson, They will be like wool. ” Isa. 1:18. That scarlet thread in the story of Rahab (Joshua 2:18, 21) represents something else as well. Scarlet, or crimson, is the color of blood. The scarlet thread that hung from Rahab's window was the color of blood. It is interesting to note that the means of her salvation took the same form as her sin. Her lifestyle could be represented by the color scarlet. The color scarlet was also the color of the very thing that promised to save her from certain death. That scarlet thread that hung from Rahab's window represents the blood. It represents the scarlet thread of blood that runs throughout the Bible. It enters the picture in Gen. 3:21 when God slew an innocent animal to provide a covering for the naked bodies of Adam and Eve. The scarlet thread makes itself visible in the contrast between the offering of Cain and the offering of Abel. The scarlet thread shows up in the sacrifices of Abraham. It shows up at the Tabernacle, in the Temple and in the Law of God. It shows up every time a sacrifice is given and an offering is made in the Bible. It shows up on the Day of Atonement when the High Priest would sacrifice a goat to atone for the sins of the people. The scarlet thread of redemption weaves itself into the very fabric of the Bible, so that the book would unravel if the scarlet thread were removed. I see it in the sacrifices in Genesis. I see it in the demands of the Law. I see it in the daily life of the people of Israel. I see it in the preaching of the prophets. I see it as it weaves itself in and out of the characters, the places and the events of the Old Testament. I see it as it weaves its way from Genesis to Malachi, and on into the Gospels. Then, I see it as it reaches its culmination at a place called Calvary, where the very Son of God, the Lord Jesus Christ, took upon Himself the sins of the world and died in the place of sinners, 2 Cor. 5:21; Rom. 3:25; 1 John 2:2. That scarlet thread was a picture of redemption. It was a picture of salvation that comes to the sinner through the shed blood of the Lord Jesus Christ. You see, the Bible is a bloody book. All the way from Genesis to Revelation, there is a river of blood that flows from page to page. That mighty river of blood teaches us the only way of salvation. Salvation does not come through the works of our hands. It does not come through dead religion. It does not come from professions and promises. Salvation always comes through the shedding of the blood, Heb. 9:22. When Jesus Christ died on the cross of Calvary, His was the ultimate and final sacrifice for sins forever, Heb. 9:12-14, 24-28; 10:11-14. (Excerpt from The Scarlet Thread by Pastor Alan Carr). Related Resources: The Scarlet Thread Through the Bible - 49 page book by W A Criswell The Scarlet Thread Through the Bible - Sermon by W A Criswell The Scarlet Thread Through the Bible - Sermon on Youtube by Adrian Rogers George Bush - Purple. Heb. ארגמן argaman, rendered purple by all the ancient versions. This is the name of a very precious color extracted from the purpura, or murex, a species of shell-fish, called in English the purple. This color, the same with the famous Tyrian dye, and the most celebrated of all the ancient dyes, is now lost, and it is doubted by many whether the moderns have any thing which equals it in richness and brilliancy. It is known, however, that the coloring juice of the purple was contained in a vessel found in the throat of the murex, and that only one drop of liquid was obtained from each. A sacred character was very early attached to the purple, and it was the predominant color in things pertaining to the worship of God among heathen nations. In modern times, although the Tyrian purple has been long lost, yet the pride of the name is still preserved in the sacerdotal hierarchy. It was also an attribute of exalted birth and of dignities. It served as a decoration to the first magistrates of Rome, and finally became a symbol of the inauguration of the emperors. To assume the ‘imperial purple’ was but another name for succeeding to the throne, and the punishment of death was at length decreed against any of inferior grade who should presume to wear the royal color. To this penalty it was undoubtedly owing that the art of dyeing purple gradually disappeared from among the nations of Europe. From the epithet ‘purple’ being applied by Homer and Virgil to blood, it is probable that this color anciently approached much nearer to scarlet than the modern purple. Indeed the two, in the writings of the ancients, are frequently confounded together. And so also in the New Testament we find them inter changed, as Mark, 15:17, ‘they clothes him with purple,’ compared with Mat. 27:28, ‘they put on him a scarlet robe. See also John, 19:2. ‘It is important, says the Editor of the Pictorial Bible ‘to understand, that the word’ purple in ancient writings does not denote on-particular color. Pliny mentions the difference between some of the purples; one was faint, approaching to our scarlet, and this was the least esteemed; another was very deep approaching to violet; and a third was of a color compared to coagulated bullock’s blood. The most esteemed Tyrian purple seems to have been of this last color. We say ‘the most esteemed,’ because it appears that even the Tyrian purple was not one particular color, but a class of animal dyes, as distinguished from vegetable, varying in shade from the most faint to the most intense.’ The purple has been styled the most sublime of all earthly colors, having the gaudiness of the red, of which it retains a shade, softened with the gravity of the blue. (Notes Critical and Practical on the Book of Exodus Volume 2) Scarlet. Heb. תולעת שני tolaath shani, worm of repetition. This tincture or color is expressed by a word which signifies ‘worm-color,’ as ‘Vermillion,’ comes from vermiculus, a little worm, from its being produced from a worm or insect which grew in a coccus, or excrescence of a shrub of the oak kind. This shrub is sometimes called the ‘kermez-oak,’ from ‘kermez,’ the Arabic word both for the worm and the color; whence the Latin ‘carmasinus,’ the French ‘cramoisi,’ and the English ‘crimson.’ The color produced from the coccus was a lively bright red, approaching to the hue of fire. In the original of the passage before us, the Heb. word תולעת tolaath, for the worm or coloring matter, is connected with ‘Shani,’ which signifies repeated or double, implying that to strike this color the wool or cloth was twice dipped, hence the Vulgate renders the original ‘coccum bis tinctum,’ scarlet twice dyed. The scarlet also was an honorable color, being that of the Roman emperors in time of war, while the purple was the raiment of peace. Accordingly in the book of Revelation the scarlet color, being that of blood, is a symbol of slaughter, and attributed especially to the woman drunk with the blood of the saints, who is represented, Rev. 18:3, riding upon a beast of the same color, another symbol of a persecuting and sanguinary power. ‘Professor Tyohsen, supposing the identity of the Scripture ‘scarlet’ with the kermes established, properly concludes that the kermes dye was known before the time of Moses;—that the dye was known to the Egyptians in the time of Moses; for the Israelites must have carried it along with them from Egypt;—that the Arabs received the name ‘kermes,’ with the dye, from Armenia and Persia, where it was indigenous, and had been long known; and that; name banished the old name in the east, as the name ‘scarlet’ has in the west. Kermes signifies always red dye; and when pronounced short it becomes deep red. Beckmann thinks that in later times the Tyrian purples were superseded by the improvements of this dye; but we do not feel satisfied with his authorities for this conclusion. The kermes itself has now long been superseded by the American cochineal, which is far superior to any pigment employed in ancient times for dyeing reds. Indeed we have perhaps little cause to regres the loss or disuse of any ancient dye, particulary in bright reds, which owe so much to discoveries of chemistry, that we have every reason to conclude them infinitely superior to any which ancient art could produce. Pliny complains that scarlet dyes could not be made sufficiently durable and adhesive; and the statements in ancient authors as to the brilliancy of scarlet may be admitted by recollecting that they had nothing better with which to compare it.’ Pict. Bible. (Notes Critical and Practical on the Book of Exodus Volume 2) Fine linen. Heb. שש shesh; denoting the fabric made from the plant of that name which grew in Egypt and Palestine, and which is rendered by the Gr. and Chal. ‘Byss,’ from the Heb. בוץ butz. It was either a species of soft, delicate, and downy cotton, or a superior kind of flax, from which garments were made of the most pure and exquisite white. Moses indeed does not employ the term ‘Butz’ in speaking of linen, which appears in no author prior to the age of the books of Esther and Chronicles, but the words ‘Bad’ and ‘Shesh’ rendered ‘Byssos,’ linen, by the Sept. appear to have been the only ones in use in his day. That which is of most importance in respect to the ‘Shesh’ or ‘Byss’, is the fact here mentioned, that it was the material of which the priestly garments were made which we are told were designed for ‘glory and for honor’ to the wearers. They were in fact the garments of kings and of nobles. In Gen. 41:42, we see that Joseph in his exaltation was clothed in one of them, rendered by the Gr. ‘stole of byss.’ So likewise David appeared in a similar robe on a day of solemnity, 1 Chron. 15:27. In short, the byss garments were the most resplendent and valuable of all the white apparel in use among the Israelites. Our Savior, therefore, in the parable of the rich man describes him as clad ‘in purple and fine linen, Gr. ‘byss.’ Again, when the marriage of the Lamb is described in the Apocalypse, ch. 19:8, it is said of the bride, that ‘it was granted to her that she should be arrayed in fine linen (byss) clean and white; for the fine linen is the righteousness of saints.’ From what we have already said the symbolical import of this will not be of difficult solution. The byss being the most valuable species of white garments, constitutes a significant emblem of the highest and most perfect holiness. The resurrection is the state of perfect holiness; the byss, therefore, is the attribute of the saints in a state of resurrection. In like manner we suppose the ‘man clothed in linen,’ so frequently mentioned by Ezekiel, ch. 9 and 10, to be a symbolical designation of Christ in his post-resurrection state, in which state we know he is for the most part represented as clothed in white raiment. (Notes Critical and Practical on the Book of Exodus Volume 2) Fine linen - shesh - 37x in 35v - Gen. 41:42; Exod. 25:4; Exod. 26:1; Exod. 26:31; Exod. 26:36; Exod. 27:9; Exod. 27:16; Exod. 27:18; Exod. 28:5; Exod. 28:6; Exod. 28:8; Exod. 28:15; Exod. 28:39; Exod. 35:6; Exod. 35:23; Exod. 35:25; Exod. 35:35; Exod. 36:8; Exod. 36:35; Exod. 36:37; Exod. 38:9; Exod. 38:16; Exod. 38:18; Exod. 38:23; Exod. 39:2; Exod. 39:3; Exod. 39:5; Exod. 39:8; Exod. 39:27; Exod. 39:28; Exod. 39:29; Prov. 31:22; Ezek. 16:10; Ezek. 16:13; Ezek. 27:7 Goat’s hair. Heb. עזים izzim. That is, the down or finest part of the hair; of which much finer cloth was made in those countries than of the wool of the lamb or the sheep. The hair of the eastern goats, particularly of the Angola species, is of the most delicate and silky softness, and wrought into the kind of cloth known by the name of camlets. The word ‘hair’ does not occur in the Hebrew, but the sense evidently requires its insertion. Goats hair - 83x in 80v - female goat(2), female goats(3), goat(44), goat*(2), goats(13), goats'(9), young goat*(5), young goats*(3). Gen. 15:9; Gen. 27:9; Gen. 27:16; Gen. 30:32; Gen. 30:33; Gen. 30:35; Gen. 31:38; Gen. 32:14; Gen. 38:17; Gen. 38:20; Exod. 12:5; Exod. 25:4; Exod. 26:7; Exod. 35:6; Exod. 35:23; Exod. 35:26; Exod. 36:14; Lev. 1:10; Lev. 3:12; Lev. 4:23; Lev. 5:6; Lev. 7:23; Lev. 9:3; Lev. 9:15; Lev. 10:16; Lev. 16:5; Lev. 16:9; Lev. 16:10; Lev. 16:15; Lev. 16:18; Lev. 16:20; Lev. 16:21; Lev. 16:22; Lev. 17:3; Lev. 22:19; Lev. 22:27; Num. 7:16; Num. 7:22; Num. 7:28; Num. 7:34; Num. 7:40; Num. 7:46; Num. 7:52; Num. 7:58; Num. 7:64; Num. 7:70; Num. 7:76; Num. 7:82; Num. 7:87; Num. 15:11; Num. 15:24; Num. 15:27; Num. 18:17; Num. 28:15; Num. 28:30; Num. 29:5; Num. 29:11; Num. 29:16; Num. 29:19; Num. 29:25; Num. 31:20; Deut. 14:4; Jdg. 6:19; Jdg. 13:15; Jdg. 13:19; Jdg. 15:1; 1 Sam. 16:20; 1 Sam. 19:13; 1 Sam. 19:16; 1 Sam. 25:2; 1 Ki. 20:27; 2 Chr. 29:21; 2 Chr. 35:7; Prov. 27:27; Song. 4:1; Song. 6:5; Ezek. 43:22; Ezek. 45:23; Dan. 8:8; Dan. 8:21 Exodus 25:5 rams' skins dyed red, porpoise skins, acacia wood, acacia wood: Ex 26:15,26,37 Ex 27:1 36:20 Exodus 25 Resources - Multiple Sermons and Commentaries Rams' skins dyed red, porpoise skins, acacia wood - Acacia wood was almost always associated with the construction of the tabernacle. It was a desert wood which was aromatic, hard, durable and darker than the oak.
Êxodo 25
Cole points out that "Pure gold was used for anything closely connected with God’s immediate presence." (TOTC-Ex) Pure gold is gold that is uncontaminated with any other metal or any impurities and surely speaks of the perfection and purity of God. The Septuagint renders the word pure with katharos which means literally free from dirt and thus clean and figuratively as here means that which is undefiled and is the opposite of that which is common. Thompson - One Jewish scholar estimated that if the gold were overlaid 1/64th an inch over the entire dimensions, the total weight of gold on this one box would be 82.86 pounds. He said if you add the rings and the poles to this we must add another 3 pounds of gold. He claimed that the cherubim would need to be at least twice the thickness to maintain stability overlaid with 1/32nd of an inch. If you add the wings and the bodies, the total is about 92.25 pounds. This Jewish scholar said that to build the entire ark of gold we are looking at about 177.61 pounds. Now it is estimated that today one pound of gold is worth over $22,000 dollars. If we take and multiply this number by 177 pounds the total dollar value for this small box/chest is nearly 4 million dollars (3,894,000). Why did God want such an expensive box built? This box would house His precious Word. Do you see how valuable God’s Word is to Him and should be to us? NET Note on gold molding - The word זֵר (zer) is used only in Exodus and seems to describe something on the order of a crown molding, an ornamental border running at the top of the chest on all four sides. There is no indication of its appearance or function. Bush - Make upon it a crown of gold round about. Heb. זר זחב סביב zër zahab sabib, a golden border round about. Gr. κυματια χρυσα στρεπτα, golden wreathed waves round about. This ‘crown’ was an ornamental cornice, moulding, or border, which went round the top, as a kind of enclosure serving to make firm the propitiatory in its place, and called a ‘crown’ from its encompassing the whole outer extremities of the upper side of the ark somewhat as a crown encircles the temples of the head. The term is only employed in reference to the rims or crowns of gold made round the ark of the covenant, the table of shew-bread, and the altar of incense. From the rendering of the Greek it would appear that the work of this cornice was somehow exquisitely wrought in graceful flexures or undulations, resembling the waves of the sea. (Notes Critical and Practical on the Book of Exodus Volume 2) Exodus 25:12 "You shall cast four gold rings for it and fasten them on its four feet, and two rings shall be on one side of it and two rings on the other side of it. Ex 25:15,26 Ex 26:29 Ex 27:7 Ex 37:5 Ex 38:7 Exodus 25 Resources - Multiple Sermons and Commentaries Rings with Poles The depiction above may not be entirely accurate as the text says the rings are attached at the feet which are not shown. You shall cast four gold rings for it and fasten them on its four feet, and two rings shall be on one side of it and two rings on the other side of it - As noted in Ex 25:1. Currid notes "It is likely that the ark was to be constructed with four short legs, or feet, ‘to prevent [it] from resting directly on the ground’." (Exodus - EPSC) Bush - Thou shall cast four rings of gold, &c. Doubtless of solid gold, as they were to sustain a very considerable weight when the staves were inserted and the ark borne by the priests. Whether these rings were placed lengthwise or breadthwise of the ark is not clear. We infer the latter, however, as otherwise, when carried, the front part of the ark with its cherubim would be sideways, which is not likely. Besides we are told, 1 Kings, 8:8, that in the Temple ‘the ends of the staves were seen out in the holy place, before the oracle;’ consequently, as the ark fronted the entrance, the staves must have run along the extremity of its breadth instead of its length. (Notes Critical and Practical on the Book of Exodus Volume 2) Exodus 25:13 "You shall make poles of acacia wood and overlay them with gold. Ex 25:28 27:6 30:5 37:4 40:20 Nu 4:6,8,11,14 1Ch 15:15 Exodus 25 Resources - Multiple Sermons and Commentaries You shall make poles of acacia wood and overlay them with gold - As previously note acacia was strong and durable wood easily found in the desert. Exodus 25:14 "You shall put the poles into the rings on the sides of the ark, to carry the ark with them. PLACEMENT OF POLES You shall put the poles into the rings on the sides of the ark, to carry the ark with them - I am reminded of carrying the Ark of God in 2 Sa 6:4-7 (1 Chr. 13:9-10) where the oxen had upset it and Uzzah reached out to touch it and died! To touch the ark was to treat God's footstool as a common thing and thus to defy His holiness The point is that we need to be careful not to trifle with the holy things of God (Name, Word, worship). Related Resource: Why did God strike Uzzah dead for touching the Ark of the Covenant? Exodus 25:14-15 Showing Respect In Myanmar (Burma), children are taught to give objects to their parents and elders with both hands. I live in nearby Singapore, and I know that in Asia it isn't polite to use only one hand to give a business card to someone. And it's extremely rude to toss it across the table to the recipient. To show respect, I should use both hands to give my business card to a person. In 1 Chronicles 13, we see how important it is to show respect to God. David had good intentions when he decided to bring the ark back to Jerusalem. During the process, however, Uzzah touched the ark in an attempt to prevent it from falling off the cart. God struck him dead. David was stunned and upset by God's anger. Why did the Lord respond so severely? David came to realize that what he wanted to do for God had to be done with respect for Him and His specific instructions. God had commanded that the ark be carried by the sons of Kohath on poles, not on a cart, nor was anyone to touch it (Ex 25:14, 15; Nu 3:30, 31; 4:15). O help me, Lord, to show respect, To always honor You; And may I bring You highest praise In everything I do. —Sper We respect God when we obey God. Exodus 25:15 "The poles shall remain in the rings of the ark; they shall not be removed from it. 1Ki 8:8 2Ch 5:9 Exodus 25 Resources - Multiple Sermons and Commentaries PERMANENCY OF POLES The poles shall remain in the rings of the ark; they shall not be removed from it. - Clearly this way the ark would be ready to move at anytime and would not need to be touched as Uzzah did (see above) and lost his life! Exodus 25:16 "You shall put into the ark the testimony which I shall give you. NET Exodus 25:16 You are to put into the ark the testimony that I will give to you. NLT Exodus 25:16 When the Ark is finished, place inside it the stone tablets inscribed with the terms of the covenant, which I will give to you. ESV Exodus 25:16 And you shall put into the ark the testimony that I shall give you. NIV Exodus 25:16 Then put in the ark the Testimony, which I will give you. Ex 16:34 27:21 30:6,36 31:18 32:15 34:29 38:21 Nu 17:4 De 10:2-5 31:26 1Ki 8:9 2Ki 11:12 2Ch 34:14,15 Ac 7:44 Ro 3:2 Heb 9:4 Exodus 25 Resources - Multiple Sermons and Commentaries THE ARK OF THE TESTIMONY You shall put into the ark the testimony which I shall give you - The testimony was the stone tablets which Moses "wrote...the words of the covenant, the Ten Commandments." (Ex 34:28). This would serve as a constant reminder ("testimony" or "witness") to Israel that they were in a covenant bond with Yahweh and needed to remain faithful something they did not do through most of the Old Testament. George Bush on the testimony - That is, the two tables of stone on which the Law of the ten Commandments was written; called ‘the testimony,’ because God did in them testify his authority over the Israelites, his regard for them, his presence with them, and his displeasure against them in case they transgressed; while they on the other hand by accepting and depositing this Law in its appointed place, testified their professed subjection and obedience to its requirements (Notes Critical and Practical on the Book of Exodus Volume 2) NET Note - The “testimony” is the Decalogue (Exod 24:12; 31:18; Deut 4:13; 9:9; 1 Kgs 8:9); the word identifies it as the witness or affirmation of God’s commandments belonging to his covenant with Israel. It expressed God’s will and man’s duty. In other cultures important documents were put at the feet of the gods in the temples. Related Resource: What is the ark of the testimony? Testimony (05715)(eduth from ed = witness in turn from the word ud = to return, repeat) means testimony, precept, warning, sign. This word refers to the Ten Commandments as a solemn divine charge or duty. In particular, it represents those commandments as written on the tablets and existing as a reminder and "testimony" of Israel's relationship and responsibility to God (Ex 31:18). Because of the importance of the covenant, the tabernacle itself was even called the Tabernacle of the Testimony (Ex 38:21, Nu 1:50, 53) Eduth is also used alone to represent the ark (Ex. 16:34; 27:21; 30:36; Lev. 16:13). In some contexts eduth stood for the entire law of God (Ps. 19:7; cf Ps 119:88). In Ps 122:4 the annual pilgrimage feasts are called the "ordinance of Israel." NIV Study Bible - The Hebrew word for "Testimony" is related to a Babylonian word meaning "covenant stipulations." Baker - Eduth is always used in connection with the testimony of God and most frequently in association with the Tabernacle (Ex. 38:21; Num. 1:50, 53). The stone tablets containing the Ten Commandments are identified as God's testimony (Ex. 25:16; 31:18; 32:15). Because the Ten Commandments represent the covenant that God made with Israel (see Ex. 34:27, 28), they are also called the "tables of the covenant" (see Deut. 9:9; 11:15); and they were preeminent in the Tabernacle. As a result, the Tabernacle is sometimes called the Tabernacle of the testimony (Ex. 38:21; Num. 1:50, 53); and the ark is sometimes called the ark of the testimony (Ex. 25:22; 26:33, 34; 30:6, 26). This term is also used alone to represent the ark (Ex. 16:34; 27:21; 30:36; Lev. 16:13). In time, this term came to stand for the laws or precepts that God had delivered to humanity (Ps. 19:7[8]; 119:88; 122:4). (Complete Word Study Dictionary – Old Testament) Eduth - 59x in 57v - (1), ordinance(1), testimonies(13), testimony(43), warnings(1). Exod. 16:34; Exod. 25:16; Exod. 25:21; Exod. 25:22; Exod. 26:33; Exod. 26:34; Exod. 27:21; Exod. 30:6; Exod. 30:26; Exod. 30:36; Exod. 31:7; Exod. 31:18; Exod. 32:15; Exod. 34:29; Exod. 38:21; Exod. 39:35; Exod. 40:3; Exod. 40:5; Exod. 40:20; Exod. 40:21; Lev. 16:13; Lev. 24:3; Num. 1:50; Num. 1:53; Num. 4:5; Num. 7:89; Num. 9:15; Num. 10:11; Num. 17:4; Num. 17:7; Num. 17:8; Num. 17:10; Num. 18:2; Jos. 4:16; 1 Ki. 2:3; 2 Ki. 11:12; 2 Ki. 17:15; 2 Ki. 23:3; 1 Chr. 29:19; 2 Chr. 23:11; 2 Chr. 24:6; 2 Chr. 34:31; Neh. 9:34; Ps. 19:7; Ps. 78:5; Ps. 81:5; Ps. 119:14; Ps. 119:31; Ps. 119:36; Ps. 119:88; Ps. 119:99; Ps. 119:111; Ps. 119:129; Ps. 119:144; Ps. 119:157; Ps. 122:4; Jer. 44:23 Exodus 25:17 "You shall make a mercy seat of pure gold, two and a half cubits long and one and a half cubits wide. NET Exodus 25:17 "You are to make an atonement lid of pure gold; its length is to be three feet nine inches, and its width is to be two feet three inches. NLT Exodus 25:17 "Then make the Ark's cover-- the place of atonement-- from pure gold. It must be 45 inches long and 27 inches wide. ESV Exodus 25:17 "You shall make a mercy seat of pure gold. Two cubits and a half shall be its length, and a cubit and a half its breadth. NIV Exodus 25:17 "Make an atonement cover of pure gold--two and a half cubits long and a cubit and a half wide. mercy seat: Ex 26:34 37:6 40:20 Lev 16:12-15 1Ch 28:11 Ro 3:25 Heb 4:16 9:5 1Jn 2:2 Exodus 25 Resources - Multiple Sermons and Commentaries The Mercy Seat with Two Cherubim THE MERCY SEAT Related Passages: Romans 3:25+ (Christ) whom God displayed publicly as a propitiation (hilasterion) in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; 1 John 2:2+ and He Himself is the propitiation (hilasmos) for our sins; and not for ours only, but also for those of the whole world. You shall make a mercy seat of pure gold, two and a half cubits long and one and a half cubits wide - The mercy seat was the site the high priest would sprinkle blood once per year on the Day of Atonement (see Lev 16:12-15+). And thus one version renders it "an atonement lid" (NET) Notice this very unique place was made with solid gold. The Septuagint translated mercy seat with hilasterion. The mercy seat or ark cover is sometimes distinguished from the ark itself as the place where atonement was made (Lev 16:14-15+). NIV Study Bible on NIV rendering ""Make an atonement cover of pure gold" - atonement. Reconciliation, the divine act of grace whereby God draws to himself and makes "at one" with him those who were once alienated from him. In the OT, the shed blood of sacrificial offerings effected atonement (see Lev 17:11); in the NT, the blood of Jesus, shed once for all time (see Heb 9:12), does the same (see Ro 3:25+; 1Jn 2:2+). atonement cover. That God's symbolic throne was capped with an atonement cover signified his great mercy toward his people—only such a God can be revered. If You, LORD, should mark iniquities, O Lord, who could stand? But there is forgiveness with You, That You may be feared. (Ps 130:3-4). Currid says: In the Epistle to the Romans, the apostle Paul speaks of Jesus Christ 'whom God displayed publicly as a propitiation in his blood through faith' (Ro 3:25+). The Greek word for 'propitiation' is hilasterion; that is the same word that is used in the Septuagint for 'mercy seat'. In fact, of all its occurrences in the Greek translation of the Old Testament, it is used mostly to refer to the mercy seat, or lid of the ark. Perhaps Paul had in mind the mercy seat of the ark and the ritual of atonement that took place there when he used this word for the work of Christ. Thus, the entire act of the high priest in sprinkling blood on the mercy seat in the Holy of Holies on the Day of Atonement (Lev 16:14, 15, 19+) may typify Christ's atoning work for his people. (Exodus - EPSC) Kaiser on the "atonement cover" - “The ark was the place of atonement or propitiation, hence the place where God was rendered favorable to his people.” NET Note - The value of this place was that Yahweh sat enthroned above it, and so the ark essentially was the “footstool.” Blood was applied to the lid of the box, for that was the place of atonement NIV Study Note - From the cover of the ark (God's symbolic throne) the Lord gave directions to Moses (see v. 22). Later the ark's presence in the temple at Jerusalem would designate it as God's earthly royal city (see Ps 9:11= "Sing praises to the LORD, who dwells in Zion; Declare among the peoples His deeds." ). This was the place that God would meet and speak with Moses... Now when Moses went into the tent of meeting to speak with Him, he heard the voice speaking to him from above the mercy seat that was on the ark of the testimony, from between the two cherubim, so He spoke to him. (Nu 7:89) Mercy Seat (03727)(kapporet) always refers to the golden cover of the sacred chest in the Holy of holies. Recall that it was here (above the mercy seat) that God had promised to meet with men (Nu 7:89). The word is derived from the root "to atone." The Greek equivalent in the Lxx is hilasterion, the "place or object of propitiation," a word which is applied to Christ Whom "God displayed publicly as a propitiation in His blood through faith." (Romans 3:25+). 1 John 2:2+ adds Christ "Himself is the propitiation (related noun hilasmos) for our sins; and not for ours only, but also for those of the whole world." In Heb 9:5+ The translation "mercy seat" does not sufficiently express the fact that the lid of the ark was the place where the blood was sprinkled on the day of atonement. "Place of atonement" would perhaps be more expressive. Kapporet - 22v - Exod. 25:17; Exod. 25:18; Exod. 25:19; Exod. 25:20; Exod. 25:21; Exod. 25:22; Exod. 26:34; Exod. 30:6; Exod. 31:7; Exod. 35:12; Exod. 37:6; Exod. 37:7; Exod. 37:8; Exod. 37:9; Exod. 39:35; Exod. 40:20; Lev. 16:2; Lev. 16:13; Lev. 16:14; Lev. 16:15; Num. 7:89; 1 Chr. 28:11 Related Resources: What is the Ark of the Covenant? What does it mean that God is the King of glory? What is the throne of God? Does God literally have a throne? ISBE - Mercy Seat Fausset Bible Dictionary Mercy Seat Holman Bible Dictionary Mercy Seat Hastings' Dictionary of the Bible Mercy Seat Morrish Bible Dictionary Mercy Seat Vines' Expository Dictionary Mercy Seat Wilson's Bible Types Mercy seat Watson's Theological Dictionary Mercy Seat Question: "What is the mercy seat?" Answer: The writer to the Hebrews talks about the arrangement of the tabernacle of the Old Testament. The tabernacle was the portable sanctuary used by the Israelites from the time of their wandering in the wilderness after the Exodus from Egypt to the building of the temple in Jerusalem (see Exodus 25–27). Within the tabernacle was the ark of the covenant which included the mercy seat (Hebrews 9:3-5 NKJV). The ark of the covenant, the chest containing the two stone tablets inscribed with the Ten Commandments, was the most sacred object of the tabernacle and later in the temple in Jerusalem, where it was placed in an inner area called the Holy of Holies. Also within the ark were the golden pot of manna, such as was provided by God in the wilderness wanderings (Exodus 16:4) and Aaron’s almond rod (Numbers 17:1-13). On top of the ark was a lid called the mercy seat on which rested the cloud or visible symbol of the divine presence. Here God was supposed to be seated, and from this place He was supposed to dispense mercy to man when the blood of the atonement was sprinkled there. In a manner of speaking, the mercy seat concealed the people of God from the ever-condemning judgment of the Law. Each year on the Day of Atonement, the high priest entered the Holy of Holies and sprinkled the blood of animals sacrificed for the atonement of the sins of God’s people. This blood was sprinkled on the mercy seat. The point conveyed by this imagery is that it is only through the offering of blood that the condemnation of the Law could be taken away and violations of God’s laws covered. The Greek word for “mercy seat” in Hebrews 9:5 is hilasterion, which means “that which makes expiation” or “propitiation.” It carries the idea of the removal of sin. In Ezekiel 43:13-15, the brazen altar of sacrifice is also called hilasterion (the propitiatory or mercy seat) in the Septuagint (the Greek translation of the Old Testament) because of its association with the shedding of blood for sin. What is the significance of this? In the New Testament, Christ Himself is designated as our “propitiation.” Paul explains this in his letter to the Romans: “Being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed” (Romans 3:24-25 NKJV). What Paul is teaching here is that Jesus is the covering for sin, as shown by these Old Testament prophetic images. By means of His death, and our response to Christ through our faith in Him, all our sins are covered. Also, whenever believers sin, we may turn to Christ who continues to be the propitiation or covering for our sins (1 John 2:1, 4:10). This ties together the Old and New Testament concepts regarding the covering of sin as exemplified by the mercy-seat of God. (Source: Gotquestions) Exodus 25:18 "you shall make two cherubim of gold, make them of hammered work at the two ends of the mercy seat. two cherubim of gold: Ex 37:7-9 Ge 3:24 1Sa 4:4 1Ki 6:23-28 8:6,7 1Ch 28:18 Eze 10:2,20 41:18,19 Heb 9:5 Exodus 25 Resources - Multiple Sermons and Commentaries The Two Cherubim CHERUBIM OF GOLD Related Passages: Hebrews 9:5+ and above it were the cherubim of glory overshadowing the mercy seat; but of these things we cannot now speak in detail. Genesis 3:24+ So He drove the man out; and at the east of the garden of Eden He stationed the cherubim and the flaming sword which turned every direction to guard the way to the tree of life. You shall make two cherubim of gold, make them of hammered work at the two ends of the mercy seat - After Adam's sin the cherubim guarded him from coming back to eat of the tree of life and be separated from God forever, but now the cherubim guard the place of propitiation by which man can now have life with God, the atonement cover foreshadowing of the final "atonement cover" provided by God in the crucifixion of the Lamb of God and the shedding of His blood thus becoming "a propitiation in His blood." (Ro 3:25+). The Psalmist writes "The LORD reigns, let the peoples tremble; He is enthroned above the cherubim, let the earth shake!" (Ps 99:1) Hezekiah prayed "Hezekiah prayed before the LORD and said, “O LORD, the God of Israel, who are enthroned above the cherubim, You are the God, You alone, of all the kingdoms of the earth. You have made heaven and earth." (2 Kings 19:15) Mercy Seat (03727) see above on kapporet translated with hilasterion, the "place or object of propitiation," Cherubim (03742)(kerub) are angelic heavenly beings who dwell in God's presence and minister to Him. Note that cherubim which are frequently depicted as chubby infants with wings or as feminine creatures has absolutely no scriptural support (Which makes the point again that one should not glean his theology from Biblical art but from the Bible - in fact the first use in Ge 3:24 hardly depicts them as "chubby little babies" but as fearful beings!) In other cultures of the ancient world, cherubim were minor deities protective of palaces and temples; in Israel they symbolized angelic guardians (Gen 3:24). In the OT the cherubim were symbolic attendants that marked the place of the Lord's "enthronement" in his earthly kingdom 1Sa 4:4 = "the LORD of hosts who sits above the cherubim"; 2Sa 6:2 = "the LORD of hosts who is enthroned above the cherubim"; 2Ki 19:15 = "the God of Israel, who are enthroned above the cherubim"; Ps 99:1 = "The LORD reigns, let the peoples tremble; He is enthroned above the cherubim, let the earth shake!" Gilbrant notes that "They are referred to ninety-one times in the OT (thirty-one times in Ezekiel), generally in the plural. The tri-consonantal root (krb) appears throughout the Semitic world. An etymology, though, is difficult. Cherubim are first mentioned in Gen. 3:24 as guarding Eden. Afterward, they are presented as just below, or supporting, the throne of God (Ps. 18:10; Ezek. 10:20). Scripture contains no clear description of their appearance, with the exception that they have faces, hands and wings. It is unlikely that they resemble the Assyrian winged-bulls or any other winged heavenly creature depicted elsewhere in ancient Near Eastern art and literature. The imagery of Ezek. 1:5-25 portrays unhesitancy and directness in their movement ("they went everyone straight forward... and they turned not when they went," v. 12), and associates them with wheels having rims full of eyes (v. 18). Symbolized is God's complete awareness of all that transpires and his ability to act decisively. References where Yahweh is seen enthroned between the cherubim (2 Sam. 4:4; 1 Chr. 13:6) are allusions to the Ark of the Covenant. In Solomon's temple, the Ark, with its cherubim, stood beneath the large statues of cherubim whose wings extended across the entire inner chamber (1 Kings 6:23ff). Ezekiel's temple has no such sculptures. Its inner walls are covered alternately with figures of palm trees and cherubim (Ezek. 41:18ff, 25). Cherubim vary in their biblical representations. Ezekiel 41:19 depicts them with two faces (a man and a lion), not four as earlier. Certainly, the Bible writers had difficulty in describing these extra-dimensional beings from the heavenly realm. There is possible overlap between cherubim which have an "appearance like coals of fire" (Ezek. 1:13) and seraphim (the "burning ones" of Isa. 6:2f, 6). (Complete Biblical Library Greek-English Dictionary) Kerub - 90x in 66v - Gen. 3:24; Exod. 25:18; Exod. 25:19; Exod. 25:20; Exod. 25:22; Exod. 26:1; Exod. 26:31; Exod. 36:8; Exod. 36:35; Exod. 37:7; Exod. 37:8; Exod. 37:9; Num. 7:89; 1 Sam. 4:4; 2 Sam. 6:2; 2 Sam. 22:11; 1 Ki. 6:23; 1 Ki. 6:24; 1 Ki. 6:25; 1 Ki. 6:26; 1 Ki. 6:27; 1 Ki. 6:28; 1 Ki. 6:29; 1 Ki. 6:32; 1 Ki. 6:35; 1 Ki. 7:29; 1 Ki. 7:36; 1 Ki. 8:6; 1 Ki. 8:7; 2 Ki. 19:15; 1 Chr. 13:6; 1 Chr. 28:18; 2 Chr. 3:7; 2 Chr. 3:10; 2 Chr. 3:11; 2 Chr. 3:12; 2 Chr. 3:13; 2 Chr. 3:14; 2 Chr. 5:7; 2 Chr. 5:8; Ps. 18:10; Ps. 80:1; Ps. 99:1; Isa. 37:16; Ezek. 9:3; Ezek. 10:1; Ezek. 10:2; Ezek. 10:3; Ezek. 10:4; Ezek. 10:5; Ezek. 10:6; Ezek. 10:7; Ezek. 10:8; Ezek. 10:9; Ezek. 10:14; Ezek. 10:15; Ezek. 10:16; Ezek. 10:18; Ezek. 10:19; Ezek. 10:20; Ezek. 11:22; Ezek. 28:14; Ezek. 28:16; Ezek. 41:18; Ezek. 41:20; Ezek. 41:25 Ryken comments "that the ark of the covenant was an earthly symbol of a heavenly reality. Its cover was a three-dimensional picture of a scene from Heaven, where God is surrounded by his holy angels. The cherubim on the ark represented the burning angels beneath God’s throne....The space above the cherubim was empty. God did not tell Moses to make any representation of his divine being. Any such representation would have been a graven image, an idol of a false god. Instead, the space between the cherubim was left empty, only to be filled with the living presence of God. This is where Moses met with God and received his commands. Another name for the tabernacle was “the Tent of Meeting” (see Exod. 29:42; 30:36). The specific place where Moses went to meet with God was the ark of the covenant in the Holy of Holies. There, between the cherubim, was the glorious presence of God. The Bible says, “When Moses entered the Tent of Meeting to speak with the LORD, he heard the voice speaking to him from between the two cherubim above the atonement cover on the ark of the Testimony. And he spoke with him” (Num. 7:89). This is what the tabernacle was all about: gaining access to God, who sits enthroned above the cherubim." (PW-Ex) Currid on cherubim - The cherubim are intended to represent ‘nothing less than the throne of God’. Their upraised wings signify that they bear his throne; and their downcast faces demonstrate that even they may not gaze upon God in his majesty and splendour. That these cherubim are supporters of God’s throne is confirmed by the frequent Old Testament idiom that Yahweh is ‘enthroned on the cherubim’ (1 Sam. 4:4; 2 Sam. 6:2). It is here that the glory of Yahweh descends and dwells (40:34–38), and it is here that he meets with his people. As Yahweh says at the beginning of verse 22, ‘And I will meet with you there.’ No description is given here of the cherubim. However, a detailed one is provided in Ezekiel chapters 1 and 10. (Exodus - EPSC) NET Note on cherubim - The evidence suggests that the cherubim were composite angelic creatures that always indicated the nearness of God. So here images of them were to be crafted and put on each end of the ark of the covenant to signify that they were there. Ezekiel 1 describes four cherubim as each having human faces, four wings, and parts of different animals for their bodies. Traditions of them appear in the other cultures as well. They serve to guard the holy places and to bear the throne of God. Here they were to be beaten out as part of the lid. Related Resources: What are cherubim? Are cherubs angels? | GotQuestions.org Torrey Topical Textbook Cherubim Bridgeway Bible Dictionary Cherubim Baker Evangelical Dictionary Cherub, Cherubim Holman Bible Dictionary Cherub, Cherubim Hastings' Dictionary of the Bible Cherubim Hastings' Dictionary of the NT Cherubim Hawker's Poor Man's Dictionary Cherubim Smith Bible Dictionary Cherub, Cherubim Vines' Expository Dictionary Cherubim Webster Dictionary Cherubim 1911 Encyclopedia Britannica Cherubim International Standard Bible Encyclopedia Cherubim (2) Cherubim (1) Kitto Biblical Cyclopedia Cherubim McClintock and Strong's Bible Encyclopedia Chariot of the Cherubim The Nuttall Encyclopedia Cherubim Cherubim Exodus 25:19 "Make one cherub at one end and one cherub at the other end; you shall make the cherubim of one piece with the mercy seat at its two ends. Exodus 25 Resources - Multiple Sermons and Commentaries COVERING CHERUBIM Make one cherub at one end and one cherub at the other end; you shall make the cherubim of one piece with the mercy seat at its two ends - NET Note says "The angels were to form one piece with the lid and not be separated. This could be translated “of one piece with” the lid, but it is likely the angels were simply fastened to it permanently." Alan Cole - In Israel, cherubim symbolized God’s attendant and messenger spirits (Psalm 104:3,4) and so were not considered a breach of Exodus 20:4, since no man worshipped them.” (TOTC-Ex) Mercy Seat (03727) see above on kapporet translated with hilasterion, the "place or object of propitiation," Exodus 25:20 "The cherubim shall have their wings spread upward, covering the mercy seat with their wings and facing one another; the faces of the cherubim are to be turned toward the mercy seat. NET Exodus 25:20 The cherubim are to be spreading their wings upward, overshadowing the atonement lid with their wings, and the cherubim are to face each other, looking toward the atonement lid. NLT Exodus 25:20 The cherubim will face each other and look down on the atonement cover. With their wings spread above it, they will protect it. ESV Exodus 25:20 The cherubim shall spread out their wings above, overshadowing the mercy seat with their wings, their faces one to another; toward the mercy seat shall the faces of the cherubim be. NIV Exodus 25:20 The cherubim are to have their wings spread upward, overshadowing the cover with them. The cherubim are to face each other, looking toward the cover. cherubim: Ex 25:18 1Ki 8:7 1Ch 28:18 2Ch 3:10 covering: Eze 28:14 toward: Ge 28:12 Isa 6:1-5 Eze 1:20 Mt 24:31 Joh 1:51 1Co 4:9 11:10 Eph 3:10 Col 2:10 Heb 1:14 1Pe 1:12 3:22 Rev 5:11,12 Exodus 25 Resources - Multiple Sermons and Commentaries The cherubim shall have their wings spread upward, covering the mercy seat with their wings and facing one another - The verb covering gives a sense of guarding. The Septuagint translates sakak with the verb suskiazo which to to throw a shade over and thus to overshadow. NET Note - The verb (sakak) mean s“overshadowing, screening” in the sense of guarding (see 1 Kgs 8:7; 1 Chr 28:18; see also the account in Ge 3:24). The cherubim then signify two things here: by their outstretched wings they form the throne of God who sits above the ark (with the Law under his feet), and by their overshadowing and guarding they signify this as the place of atonement where people must find propitiation to commune with God. Until then they are barred from his presence. Currid - That these cherubim are supporters of God’s throne is confirmed by the frequent Old Testament idiom that Yahweh is ‘enthroned on the cherubim’ (1 Sam. 4:4; 2 Sam. 6:2). It is here that the glory of Yahweh descends and dwells (40:34–38), and it is here that he meets with his people. (Exodus - EPSC) Covering (05526)(sakak) means to cover, hide something or to shield something: the mercy seat on the ark of the covenant was covered by the wings of cherubim (Ex. 25:20); God's hand covered and protected Moses (Ex. 33:22). It is used of separating off an area with a curtain or hanging (Ex. 40:3, 21). It was used to describe Satan "“You were the anointed cherub who covers, And I placed you there. You were on the holy mountain of God; You walked in the midst of the stones of fire." Figuratively, it shows God shielding those who trust Him (Ps. 5:11 = " And may You shelter them"; Ps 91:4 = "He will cover you with His pinions"); He covers Himself in anger (Lam. 3:43) or with a cloud (Lam. 3:44). Sakak - 18x in 18v - cover(2), covered(4), covering(3), covers(1), incite(1), made a covering(1), relieve*(1), relieving*(1), screen(1), screened off(1), shelter(1), spurs(1). Exod. 25:20; Exod. 37:9; Exod. 40:3; Exod. 40:21; Jdg. 3:24; 1 Sam. 24:3; 1 Ki. 8:7; 1 Chr. 28:18; Job 40:22; Ps. 5:11; Ps. 91:4; Ps. 140:7; Isa. 9:11; Isa. 19:2; Lam. 3:43; Lam. 3:44; Ezek. 28:14; Ezek. 28:16 The faces of the cherubim are to be turned toward the mercy seat - In other words downward. Mercy Seat (03727) see above on kapporet translated with hilasterion, the "place or object of propitiation," Exodus 25:21 "You shall put the mercy seat on top of the ark, and in the ark you shall put the testimony which I will give to you. NET Exodus 25:21 You are to put the atonement lid on top of the ark, and in the ark you are to put the testimony I am giving you. NLT Exodus 25:21 Place inside the Ark the stone tablets inscribed with the terms of the covenant, which I will give to you. Then put the atonement cover on top of the Ark. ESV Exodus 25:21 And you shall put the mercy seat on the top of the ark, and in the ark you shall put the testimony that I shall give you. NIV Exodus 25:21 Place the cover on top of the ark and put in the ark the Testimony, which I will give you. mercy seat: Ex 25:17 Ex 26:34 Ro 10:4 in: Ex 25:16 Exodus 25 Resources - Multiple Sermons and Commentaries MERCY COVERING THE LAW! What a beautiful picture God presents in His lovingkindness. He is enthroned above the cherubim and beneath His "feet" is the mercy seat, the "atonement lid," which separates His holy presence from the stone tablets of the Law! As John Mackay explains “It was not merely the presence of the atonement cover that effected atonement for the sinner. It indicated the divine provision of a facility for implementing reconciliation, but it was only when the payment that divine justice regarded as sufficient to cover the sinner’s debt was made that atonement was actually effected. The beautiful atonement cover on its own was not sufficient; it had to be sprinkled with the blood of the sacrifice.” (Exodus: A Mentor Commentary) You shall put the mercy seat on top of the ark, and in the ark you shall put the testimony which I will give to you - So Moses receives the pattern for the Tabernacle and the furniture before he receives the Ten Commandments on stone tablets. Mercy Seat (03727) see above on kapporet translated with hilasterion, the "place or object of propitiation," Robert Rayburn - the main function of the chest we know as the ark is to hold the law of God. We cannot know God’s presence apart from submission to his law. (Studies in Exodus 24:12-25:40) Exodus 25:22 "There I will meet with you; and from above the mercy seat, from between the two cherubim which are upon the ark of the testimony, I will speak to you about all that I will give you in commandment for the sons of Israel. I will: Ex 20:24 30:6,36 31:18 Ge 18:33 Lev 1:1 16:2 Nu 7:89 17:4 De 5:26-31 Jud 20:27 between: Ex 29:42,43 31:6 1Sa 4:4 2Sa 6:2 2Ki 19:15 Ps 80:1 90:1 99:1 Isa 37:16 Exodus 25 Resources - Multiple Sermons and Commentaries THE MAIN IMPORT OF THE ARK OF THE COVENANT There I will meet with you; and from above the mercy seat, from between the two cherubim which are upon the ark of the testimony - The pronoun you is singular, speaking to Moses. The phrase I will meet reflects the name Tent of Meeting. God would meet with Moses and speak with him from above the ark cover between the cherubim. I will meet with you in the Septuagint uses the verb ginosko which could be translated "I will be known to you there." Ginosko can mean to know by experience, and what an experience Moses would have! Guzik on above the mercy seat - It was as if God, looking down from His dwelling place between the cherubim, saw the law in the Ark—and knew we were guilty of breaking His law. But atoning blood of sacrifice was sprinkled on the mercy seat, so that God saw the blood covering the breaking of His law—and forgiveness could be offered. It is remarkable that even before God gave Moses the tablets of the Ten Commandments, God made provision for Israel’s failure under the law. (Exodus 25) Bush - Here the visible Glory of Jehovah was to reside and to give audience, as a sovereign on his throne, having the ark as his footstool, as it seems to be termed. (Notes Critical and Practical on the Book of Exodus Volume 2) Phillip Ryken - In effect, these tablets were placed under God’s feet. If the top of the ark was God’s throne, then the ark itself was God’s footstool, and the Bible sometimes describes it this way. When the pilgrims went up to worship God in Jerusalem, they sang, “Let us go to his dwelling place; let us worship at his footstool—arise, O LORD, and come to your resting place, you and the ark of your might” (Ps. 132:7, 8). This is where Moses deposited the covenant: in the footstool of God. (PW-Ex) Cassuto has an interesting comment - It was the custom in the ancient East to deposit the deeds of a covenant made between human kings in the sanctuaries of the gods, in the footstool of the idols that symbolized the deity, so that the godhead should be a witness to the covenant and see that it was observed.… This custom makes it clear why the testimony to the covenant made between the Lord and Israel was enshrined in the ark. Among the Israelites there was no image to symbolize the God of Israel, but there was His footstool, and therein the testimony of the covenant was placed and preserved. (A Commentary on the Book of Exodus,) S. R. Driver on meet says the verb meet (yaad) is not the word that means “to meet by chance” (as in Ex 3:18), but to meet by appointment for a purpose (וְנוֹעַדְתִּי, véno’adti). Alan Cole - The chest was always regarded as the visible symbol of God’s presence and, as such, in Mosaic days it was hailed when going out or coming in (Num. 10:35, 36). Under Eli, it was wrongly regarded as a magic ‘charm’ ensuring divine protection (1 Sam. 4:4). David refused to abuse its protection in this way (2 Sam. 15:25) and Jeremiah foresaw the day when such a symbol would no more be needed (Jer. 3:16). It presumably perished in the sack of Jerusalem in 586 BC. In later temples a symbolic block of stone took its place, and in modern Jewry the carved wooden cupboard that houses the scroll of the law bears its name. The holiest place of all in the tent was the resting-place of this sacred chest, which to touch was death to a commoner (2 Sam. 6:7). It is however typical of Israel’s faith that neither chest nor cherub was an object of worship: the chest, by containing the law, merely witnessed to the nature of the God who was worshipped there. NET Note - The parallel in the NT is Jesus Christ and his work. The theology is that the Law condemns people as guilty of sin, but the sacrifice of Christ makes atonement. So he is the “place of propitiation (Rom 3:25) who gains communion with the Father for sinners. A major point that could be made from this section is this: At the center of worship must be the atoning work of Christ—a perpetual reminder of God’s righteous standard (the testimony in the ark) and God’s gracious provision (the atonement lid). NET - "Here then is the main point of the ark of the covenant, and the main point of all worship—meeting with God through atonement. The text makes it clear that here God would meet with Moses (“you” is singular) and then he would speak to the people—he is the mediator of the covenant." (NET) Mercy Seat (03727) see above on kapporet translated with hilasterion, the "place or object of propitiation," I will speak to you about all that I will give you in commandment for the sons of Israel - God is telling Moses he would have in essence a private tutoring session concerning the commandments. In Ex 33:11 we read "the LORD used to speak to Moses face to face, just as a man speaks to his friend." "Prior to written Scripture, God used Moses to be the mediator of His word. Unlike the later prophets, who would receive that word in dreams and visions, Moses spoke with God "face to face," i.e., directly or immediately. The expression does not mean that Moses saw God's face or pure essence (cf Nu 12:6-8)." (BSB) Thompson - What happened to the ark is a mystery. In Jeremiah 3:16-17, it seems to present the idea that it could have been destroyed or taken captive by the Babylonians. Jeremiah says there will come a day when it will not be missed or remembered because Jerusalem will be called the Throne of God. THE MEETING PLACE EXODUS 25:22 - James Smith in Handfuls of Purpose 1. Where? “At the Mercy Seat.” The place where God rests in mercy. The Cross. 2. Why? Under the “Mercy Seat” was the “Testimony—the Law.” Atonement. 3. Whom? “I will meet with thee.” Mercy. 4. How? “I will commune with thee there.” Fellowship. John MacKay summarizes the importance of the ark saying: The Ark was at the heart of the sanctuary, and the atonement cover was the most prominent feature of the Ark. We ought therefore to try to have as clear a view as possible of the significance of the atonement cover. The word 'atonement' is one of the few theological terms that originates in the English language, indicating a process by which estranged parties are 'made as one'. But what matters here is the meaning of the Hebrew root kipper that it translates. There is much evidence to suggest that the root meaning of the word is 'to cover'. One form of the word is used for Noah's action in coating the ark inside and out with pitch to make it leakproof (Gen. 6:14). But what is it that is being covered in the theological use of the term? The position of the atonement cover above the tables of the law makes clear that what is being covered is the penalty that is demanded for infringements of the sovereign commands of the covenant King. Those who have broken his law are justly condemned, but the atonement cover points to the possibility of this sentence being dealt with in another way. To determine what is being said about the way in which sin is dealt with requires consideration of a closely related word, 'ransom', used in the later passage about atonement money being paid when a census was held (Exod 30:11-16). Payment of the ransom effected the deliverance of the life that was under threat. So the concept of atonement behind the Biblical word, kipper, is not of an easy or forgetful covering of the offence of sin, as if it were some light thing that did not matter much. The atonement money paid at the time of a census 'covered' the debt that the Israelite owed the LORD for his preservation. So too it was not merely the presence of the atonement cover that effected atonement for the sinner. It indicated the divine provision of a facility for implementing reconciliation, but it was only when the payment that divine justice regarded as sufficient to cover the sinners debt was made that atonement was actually effected. The beautiful atonement cover on its own was not sufficient; it had to be sprinkled with the blood of sacrifice (Exod 30:10; Lev. 16:15). In this way the work of Christ was taught in symbolic form to Israel. Christ presented himself as the Son of Man who had come "to give his life as a ransom for many" (Mark 10:45). His blood is that "which is poured out for many" (Mark 14:24). He died as the perfect and final sacrifice that the ransom price might be paid and going into "the greater and more perfect tabernacle . . . he entered the Most Holy Place once for all by his own blood, having obtained eternal redemption" (Heb. 9:11-12). (Exodus: A Mentor Commentary) Exodus 25:23 "You shall make a table of acacia wood, two cubits long and one cubit wide and one and a half cubits high. a table: Ex 37:10-16 40:22,23 Lev 24:6 Nu 3:31 1Ki 7:48 1Ch 28:16 2Ch 4:8,19 Eze 40:41,42 Heb 9:2 Exodus 25 Resources - Multiple Sermons and Commentaries Table of Show Bread Now Yahweh begins to describe the furniture in the Holy Place. This table is commonly referred to as the Table of Shewbread. Notice that there are no chairs in the Holy Place which is alluded to by the writer of Hebrews in contrasted the continual work of the earthly priests with the finished work of our Great High Priest Jesus Christ Every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins (THAT WAS THE MAJOR DEFICIENCY OF THE OT SACRIFICIAL SYSTEM) 12 but (STRATEGIC TERM OF CONTRAST!) He, having offered one sacrifice for sins for all time, (cf John 19:30+ = tetelestai) SAT DOWN AT THE RIGHT HAND OF GOD, 13 waiting from that time onward UNTIL HIS ENEMIES BE MADE A FOOTSTOOL FOR HIS FEET.(Hebrews 10:11-13+) You shall make a table of acacia wood, two cubits long and one cubit wide and one and a half cubits high - The table was 3 feet long, 1 foot, 6 inches wide, and 2 feet, 3 inches high. Ryken says: Like most of the tabernacle furnishings, the table for the bread was not large. This helps us realize that the tabernacle was not built on a grand scale. The building's true magnificence was its message, not how massive it was. This was also true of the table, which was roughly the size of a coffee table: three feet long, a foot and a half wide, less than three feet tall. (PW-Ex) Third Millennium notes - The Lord gave instruction to "make a table" (Exod 25:23). The table was called variously "the table of pure gold" (Lev 24:6), "the table of the Presence" (Num 4:7), "the ceremonially clean table" (2 Chron 13:11), and "the golden table on which was the bread of the Presence" (1 Kings 7:48). The table stood on the north side of the Holy Place (Exod 40:22). David Thompson - We must assume that this piece of furniture was extremely important because, as Victor Hamilton observed, it is “always the first item mentioned after the ark” (Exodus, p. 462). Also this is the only item that had three coverings on it when it was moved–blue cloth, scarlet cloth and porpoise skins (Num. 4:7-8). All other items of furniture had only two coverings (Num. 4:9- 14). There are five similarities between the table and the ark. 1) Both items were rectangular. 2) Both items were overlaid with gold. 3) Both items had decorative molding around the top.4) Both items were identical in height–both were 27 inches high. 5) Both items had rings attached to the legs so they could be moved. But there are also three differences between these two items. 1) The dimensions of the ark are larger than the dimensions of the table. 2) The ark was a chest that had greater depth and shorter legs, whereas the table had no body depth and longer legs. 3) Things were to be put in the ark but things were to be put on top of the table. NET Note - The Table of the Bread of the Presence (Tyndale’s translation, “Shewbread,” was used in KJV and influenced ASV, NAB) was to be a standing acknowledgment that Yahweh was the giver of daily bread. It was called the “presence-bread” because it was set out in his presence. The theology of this is that God provides, and the practice of this is that the people must provide for constant thanks. So if the ark speaks of communion through atonement, the table speaks of dedicatory gratitude. Exodus 25:24 "you shall overlay it with pure gold and make a gold border around it. Ex 25:11 1Ki 6:20-22 Exodus 25 Resources - Multiple Sermons and Commentaries you shall overlay it with pure gold and make a gold border around it. - Like the ark of the testimony (Ex 25:11). Thompson suggests that "The acacia wood was to be overlaid with pure gold. This is very important and very symbolic because it represents the two natures of Jesus Christ–human and Divine. The key to any relationship with God is Jesus Christ." Exodus 25:25 "You shall make for it a rim of a handbreadth around it; and you shall make a gold border for the rim around it. gold border: Ex 30:3 37:2 Exodus 25 Resources - Multiple Sermons and Commentaries You shall make for it a rim of a handbreadth around it; and you shall make a gold border for the rim around it -- The rim a handbreadth (about 3") is different from the ark's construction and Currid thinks it probably represented a lip protruding above the surface of the table and going all around. Exodus 25:26 "You shall make four gold rings for it and put rings on the four corners which are on its four feet. gold rings: Ex 30:3 37:2 Exodus 25 Resources - Multiple Sermons and Commentaries You shall make four gold rings for it and put rings on the four corners which are on its four feet - Obviously where the poles would be inserted. Bush - It was also furnished with rings or staples, through which were passed the staves by which it was carried, in the same way as the Ark. These staves, however, did not remain in the rings when at rest, like those of the Ark, v. 15, but were, as Josephus informs us, removed, that they might not be in the way of the priests in their weekly ministrations at the table. The table was inferior to the Ark in breadth by half a cubit; but it was of the same height, and stood lengthwise, east and west, at the north side of the Holy Place. (Notes Critical and Practical on the Book of Exodus Volume 2) Exodus 25:27 "The rings shall be close to the rim as holders for the poles to carry the table. holders for the poles: Ex 25:14,28 Exodus 25 Resources - Multiple Sermons and Commentaries The rings shall be close to the rim as holders for the poles to carry the table. Exodus 25:28 "You shall make the poles of acacia wood and overlay them with gold, so that with them the table may be carried. table: Ex 25:14,27 Nu 10:17 Ac 9:15 Exodus 25 Resources - Multiple Sermons and Commentaries You shall make the poles of acacia wood and overlay them with gold, so that with them the table may be carried - The purpose of the poles was to allow the table to be carried without having to touch the table, which would profane it. Currid adds that "Yet there is one major difference: the poles of the table are not permanently set in the rings, as was the case for the ark. The table of shewbread is clearly holy, but it does not possess the same level of holiness as the ark, which is most holy." Exodus 25:29 "You shall make its dishes and its pans and its jars and its bowls with which to pour drink offerings; you shall make them of pure gold. the: Ex 37:16 Nu 4:7 7:13,19,31-33 1Ki 7:50 2Ch 4:22 Ezr 1:9-11 Jer 52:18,19 pour, Lev 24:5-9 Song 5:1 Rev 3:20 Exodus 25 Resources - Multiple Sermons and Commentaries FOUR UTENSILS You shall make its dishes and its pans and its jars and its bowls with which to pour drink offerings; you shall make them of pure gold - Currid notes that "these are technical terms that describe very specialized utensils for use in worship—they are set apart as holy vessels, and therefore they are to be made of pure gold." David Thompson - Now part of the reason for having these utensils is so that they could be used in pouring drink offerings (What is a drink offering?). In fact, God emphasizes the drink offering aspect right here. God wanted His people to offer Him drink offerings. There were various drink offerings that were to be poured out to the Lord at worship services and much to the chagrin of a prohibitionist-type, those drink offerings or libation offerings featured real wine (Nu 6:17-20; Nu 28:14). George Bush - Dishes. Heb. קערת ke-aroth, dishes, or chargers, as the word is translated Num. 7:13. Gr. τρυβλια, plates or platters, on which it is supposed by some, that the loaves of bread were placed. Others, however, assign different uses to these dishes. It is a point which cannot be positively determined. (Notes Critical and Practical on the Book of Exodus Volume 2) Spoons. Heb. כפת kappoth, more properly cups or censers of concave form like spoons, or like the hollow of the hand, which is the primitive meaning of the original כף kaph. They were for holding incense (Num. 7:14), which it is evident from Lev. 24:7, was employed in conjunction with the holy bread. It is supposed there were two of them, one placed on each pile of loaves. Covers. Heb. קשות kesoth; probably for covering both the loaves and the incense. The Gr. renders the word wherever it occurs by σπονδεια, libation-vessels. Bowls. Heb. מנקית menakkiyoth. Gr. κυαθοι, wine-cups. ‘For though we do not read that any wine was set upon this table, yet as libations were made to God by pouring out wine before him in the Holy Place, there is nothing improbable in the Jewish tradition, that a bowl of excellent wine was always kept upon the table; and that once a week, when the bread was changed, the contents were poured out as a libation before the Lord. Josephus confirms this tradition by relating that when Pompey went into the Holy Place, he saw there cups for libation among the sacred vessels.’ Pict. Bible. To cover withal. Heb. אשר יסך בהן asher yussak bahën, with which it was poured out; with which the drink-offerings were made. This sense agrees better with the meaning of the original נסך nasak, and with the probable uses of the ‘bowls.’ There is no sufficient authority for rendering the original by ‘cover.’ Exodus 25:30 "You shall set the bread of the Presence on the table before Me at all times. Ex 35:13 39:36 Lev 24:5,6 Nu 4:7 1Sa 21:6 1Ch 9:32 23:29 2Ch 13:11 Mal 1:7,12 Mt 12:4 Exodus 25 Resources - Multiple Sermons and Commentaries Bread of the Presence on the Table Related Passages: Leviticus 24:5-9+ Then you shall take fine flour and bake twelve cakes with it; two-tenths of an ephah shall be in each cake. 6 “You shall set them in two rows, six to a row, on the pure gold table before the LORD. 7 “You shall put pure frankincense on each row that it may be a memorial portion for the bread, even an offering by fire to the LORD. 8 “Every sabbath day he shall set it in order before the LORD continually; it is an everlasting covenant for the sons of Israel. 9 “It shall be for Aaron and his sons, and they shall eat it in a holy place; for it is most holy to him from the LORD’S offerings by fire, his portion forever.” You shall set the bread of the Presence on the table before Me at all times - Presence is panim which means face, so literally this is "bread of faces!" The Septuagint renders panim with enopios meaning "face to face," and thus describes bread put in the presence of the LORD. See the Leviticus passage above for more detail on setting out the bread. When new loaves were placed on the Sabbath the old ones were to be eaten by the priests in the holy place. John