Bible Commentaries

Chapter 23 continues, and carries to a conclusion, these "judgments" that Moses was to set before the children of Israel. It appears to divide quite naturally into four sections.

The first — verses Exodus 23:1-9 — prohibits those perversions of righteous judgment which are so common amongst men. They were not to be practised in Israel, and there is much instruction here for ourselves. It is to be noted that the first thing to be prohibited is "a false report." Against the word, "raise," the word "receive" is put in the margin as an alternative translation, and other versions rather confirm this. What great harm has been wrought amongst Christians by false reports! That it is wrong to raise them we all admit. Do we all realize the wrong of receiving them? When a matter of argument or dispute arises among Christians and an evil or disparaging report is brought as to one's opponent in the matter, how tempting it is to receive it at once as certain to be true, when it is after all a false report. Any evil report should be scrutinized with care and verified before it is accepted. We do well to note the care Paul took as to reports of evil at Corinth — see, 1 Corinthians 1:11; 1 Corinthians 11:18.

The injunction against following a multitude in wrongdoing is to be noted. All too often have Christians gone off on a wrong course, assuring themselves that it must be right because many of their friends are travelling on that road. A multitude of real saints may pursue a course that is wrong, but that does not make it right. Our responsibility is to be governed by the Word of God, even if that means diverging from a multitude.

It is noticeable how human feelings are eliminated in these matters of judgment. Not only is all unrighteous witness prohibited but one's feelings of dislike for an enemy must not be allowed to withhold assistance in a time of need, as we see in verses Exodus 23:4-5. And further, one's feelings in regard to the poor must not sway the judgment, either for him (verse Exodus 23:3) nor against him (verse Exodus 23:6).

Verse Exodus 23:8 prohibits all forms of bribery, which is an appeal to the feelings of the one who is bribed. Where bribery is rampant, justice is practically unknown. "The bribe blindeth those whose eyes are open" (New Trans.). Let us read this verse in the spirit of it as well as in the letter, for it is possible for self-interest to blind the eyes of a sincere Christian, who would not for one moment entertain the idea of accepting a bribe.

This first section ends with throwing the protection of the law over one who might be a stranger in Israel, and therefore likely to be treated differently. In this we see the compassionate interest of our God for those outside "the commonwealth of Israel" (Ephesians 2:12).

In the second section — verses Exodus 23:10-13 — we have rest enjoined, not only for man and beast but even for the land. The natural tendency undoubtedly would be to say, "But if we follow out verse Exodus 23:11 as to one year s rest in seven, how are we to live the seventh year?" The answer surely would have been, "As to that you must trust in God." This accounts, we think, for the closing injunction to be "circumspect," or, "on their guard;" and not to name other gods. No false god could give them any such assurance. They would only destroy the assurance that would enable them to obey. As a matter of fact Israel did not obey this law, as is intimated in 2 Chronicles 36:21.

The third section — verses Exodus 23:14-19 — gives in brief form regulations as to the three great feasts of the year. They were to be observed, and in them all the males were to appear before God. When Deuteronomy 16:16 is reached we learn that they were to appear in the place that the Lord would choose; so the place as well as the times was settled by God and not by them. Brief details are also given as to the manner of their offerings — leaven utterly excluded and the fat treated as wholly belonging to God, and all firstfruits of their land duly rendered up.

The closing sentence of verse Exodus 23:19 is certainly remarkable. One may wonder why it comes in here, and why repeated in Deuteronomy 14:21. May it not be to show us that while God demands that His rights and the rights of His house be scrupulously honoured, it is His will that what is seemly be observed as to even the lowliest of His creatures? The goat gives her milk, as ordained of God, to sustain the life of her kid. It is not seemly therefore to use what God has ordained for life as an instrument connected with its death. Let us all ponder whether the principle involved in this may not have some spiritual application for us today.

The fourth section extends from verse Exodus 23:20 to the end of the chapter, and introduces us to the Angel, who was to be their Protector and Guide. The word for Angel is sometimes translated "messenger." It is so in Malachi 3:1 where it occurs twice. In its first occurrence there John the Baptist is indicated, as we know. But "the Messenger [or, Angel] of the covenant, whom ye delight in," is evidently to be identified with, "the Lord, whom ye seek," mentioned earlier in the verse, and therefore refers to the Lord Jesus Christ. In our chapter therefore we believe that the "Angel" is to be identified with Him. Hence full obedience to Him in all things was essential if they were to experience the power of God acting on their behalf.

Obedience to Him would ensure that none of the nations then in the land would be able to stand before them, but would be utterly dispossessed. They were to be most careful not to touch their idolatries but completely to destroy them. Then they would be blessed with health and plenty; that is, with fulness of earthly good.

But in all this God would so act as not to create a vacuum. He would drive out these nations, "by little and little," just as the Israelites increased in number and were able to fill up the land. One can see the wisdom of this, and also note that God acts after this fashion in His dealings with our souls. We have to grow in grace, and as we do we enter into the fulness of the blessing that is ours in Christ, and the old things are dispossessed in our hearts and lives. Hence we progress spiritually "by little and little."

While thus the process went on by stages there was the danger ever present of Israel being entangled in the ancient idolatries of the land. They are once more warned as to this, and we must accept the warning for ourselves. Seeing that we have within us the flesh with all its evil tendencies, we cannot but feel the pull of the world and its sinful attractions. Hence we too continually need the word, "Keep yourselves from idols" (1 John 5:21).

In the closing verse of Exodus 19:1-25 we read how Moses went down to the people, and through him the words of Exodus 20:1-26; Exodus 21:1-36; Exodus 22:1-31; Exodus 23:1-33 were given. He was now called to go up the mount to the Lord. He was to take others with him who could worship afar off. Moses alone might come near. The people could not approach at all. This we learn as we commence Exodus 24:1-18. Before we come to details we have an important parenthesis, extending from verse Exodus 23:3 to verse Exodus 23:8.

In this parenthesis we learn firstly, how faithfully Moses carried out the task with which he was entrusted. Again the people promised complete obedience. All the people promised, and they promised all. They promised this in Exodus 19:8, before the law was given. Now that it had been given they repeat their promise. Thereby they reveal to us that they were quite ignorant of their own sinfulness and weakness. But the law was given that these painful facts might be made manifest, as is indicated in such Scriptures as Romans 4:15; Galatians 3:19; 1 Timothy 1:9.

Secondly, he committed to writing the words that had been uttered. Unbelievers used to assert that he did nothing of the kind, inasmuch as the art of writing was unknown in the age in which he lived. It is now proved that the art existed long before his day. God intended His law to be authoritatively recorded for all time. Putting the law thus on record, Moses instinctively felt that the condemnation it inevitably brought could only be expiated by sacrifice, hence next is recorded the building of an altar, and the twelve pillars as a memorial of the tribes. Young men acted as the priests, while as yet Aaron and his sons had not been formally inducted to the priest's office.

Then thirdly, Moses applied the blood that had been shed, first upon the altar and then upon the people. The sprinkling on the altar came first, then the reading of the law that had been written, hearing which the people for the third time promised obedience, and then came the sprinkling of the people. It is of interest to note that when this is referred to in Hebrews we are furnished with details not given to us in Exodus. He took, "water, and scarlet wool, and hyssop," and further he sprinkled not only the people but also the book that he had written.

There had not as yet been time for the people to have broken the law, to which they had just listened, so this blood-shedding was not so much an act of atonement, but rather penal in its bearing; that is, a solemn reminder that on the law-breaker the death sentence rested. The book was sprinkled with blood, inasmuch as every infraction of its holy demands or prohibitions meant death to the sinner.

Verses Exodus 23:9-11, record what was seen by Moses and the privileged company that began the ascent of Sinai. They "saw the God of Israel" and this is not contradicted by 1 Timothy 6:16, which refers to God in His essential being and glory. As Ezekiel saw, "the likeness of the glory of the Lord" (Ezekiel 1:28), and as John in Patmos saw One who sat on the throne, who was "like a jasper and a sardine stone" (Revelation 4:3) so these saw a manifestation of God. We note that no attempt to describe Him is made. We are only told that what was beneath His feet had the appearance of " paved," or "transparent" sapphire and the "clearness" of heaven. To this extent they "saw God," and were sufficiently sustained in their spirits to eat and drink before Him.

It is noticeable that of the sons of Aaron only Nadab and Abihu are mentioned. The two who died under judgment, almost as soon as they were consecrated as priests, had no excuse for their sin. They fell in spite of this great privilege; whereas Eleazar and Ithamar, who carried on as priests, did not apparently have this unique experience. It is often the way that failure is most pronounced in those who are most highly privileged.

Then Moses alone was called up into the mount of God, though it would appear that Joshua accompanied him for some little way. On the top of Sinai there was the cloud of the Divine presence and the glory of the Lord like a devouring fire. Into the midst Moses went and there abode for forty days and nights. We must remember that, though we now know God as revealed in Christ in the fulness of grace, it is still true that, "Our God is a consuming fire" (Hebrews 12:29). He is unchanging in nature and attributes, though under the law one feature may specially be emphasized, and another emphasized under grace.

How striking the contrast between the sojourn of Moses in the mount with God and the forty days and forty nights, spent by our Lord fasting and tempted of Satan in the wilderness. Moses was shut up with God and His holy things, totally separated from the failure and evil that transpired below. Jesus, on the contrary, was cut off from all human sustenance, and subjected to the attacks and wiles of the adversary; but it was as true then as later that "the prince of this world cometh and hath nothing in Me" (John 14:30). On the mount Moses received the "shadow of good things to come" (Hebrews 10:1). In the wilderness Jesus proved Himself to be impregnable and therefore the Redeemer, accomplishing the work that made these "good things to come" an assured reality.

We may also note a contrast between the prolonged sojourn of Moses in the mount and the brief sojourn of Paul, whether in the body or out of the body, in the third heaven. Moses heard and saw things that he was expressly commanded to give to the people. Paul heard, "unspeakable words, which it is not lawful for a man to utter" (2 Corinthians 12:4). The shadows of the law revealed through Moses are indeed wonderful, and we do well to study them. But the Gospel will ultimately put us into touch with wonders that cannot be revealed to us while we are in our mortal bodies. Our very language has no words in which they could be expressed.

We now arrive at seven chapters (Exodus 25:1-40; Exodus 26:1-37; Exodus 27:1-21; Exodus 28:1-43; Exodus 29:1-46; Exodus 30:1-38; Exodus 31:1-18) in which are recorded the details of the tabernacle system and the priesthood, which served as a shadow of the good things that were to arrive in due season. As we start to consider them we emphasize afresh that here we have "not the very image of the things," but only the "shadow." As we observe the evening shadows, we can say with confidence that this is the shadow of a house and that of a tree. But we cannot from the house-shadow deduce the position of the front door nor how many windows there are. We shall not therefore attempt to discover minute details, but consider these shadows in their broad outline.

The first nine verses show that when a sanctuary was to be constructed, that God might dwell in the midst of Israel the people were privileged to furnish the materials of which it was to be made. The New Testament contrast to this is found in Ephesians 2:22. We often observe, when reading the Epistle to the Hebrews, that there is a strong contrast between the shadow arid the substance. So it is here. The saints today are, so to speak the material out of which God's present habitation is constructed. We are that by reason of the quickening work of God in us (see Ephesians 2:1), and it is far more wonderful than just bringing gold, silver, precious stones and other things.

Verse Exodus 23:9 emphasizes the importance of observing the word of the Lord. God Himself furnished the pattern of the tabernacle and all its details. The business of Moses and the people was to adhere to God's pattern and not deviate from it according to ideas of their own. Here is a broad principle of action, which is valid today, in regard to all that God has revealed, as much as it was then. The thoughts of God embodied in His instructions, are perfect and cannot be improved. The thoughts and ways of men can only spoil them.

The detailed instructions begin at verse Exodus 23:10, and the first word is as to that which was to be the centre-piece of the whole typical system. Here at the start we see that God's thoughts are not ours. We should have begun with the tabernacle in which all was to be housed, working from the circumference to the centre. God begins with the centre, and works outward from that. The shadow definitely declares that the centre of all God's thoughts is — CHRIST.

The details as to the ark are given to us in verses Exodus 25:10-16. It was the very centre of the whole typical system and yet in itself nothing could have been simpler. It was a rectangular wooden box, but made of the very durable "shittim," or "acacia" wood, and then overlaid both without and within with pure gold. It is clear then that the wood gave to the ark its form, and the gold imparted to it its character.

At once we can see how aptly this typifies the incarnate Saviour, in whom both Humanity and Deity were perfectly found. The very durable shittim wood, which gave form to the ark, indicated His humanity, for He was in "the form of a Servant, and was made in the likeness of men" (Philippians 2:7). But when the ark was completed only gold was visible, though it was supported by the wood. His Deity gave character to all He said and did.

In Paul's address to the Athenians he said that, "We ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device" (Acts 17:29). In keeping with this, art and man's device were wholly excluded from the ark. It was just pure gold without ornamentation, but with a "crown," or "border" round its top, and the gold was as much within it as without. What our Lord was externally, where He could be observed, He was internally, where no one could see. There was no discrepancy.

Further it was so constructed as to be adapted for journeying on their way to the land. It had rings of gold into which were inserted staves of wood overlaid with gold. Thus it was until a permanent resting place was found for it in the temple which Solomon built, when the staves were drawn out, as we learn in 1 Kings 8:8. Lastly, Moses was instructed to put in the ark the testimony that he was to receive from God, engraved on the tables of stone. This too turns our thoughts to Christ, for He alone could say "I delight to do Thy will, O My God: yea, Thy law is within My heart " (Psalms 40:8).

Verses Exodus 25:17-22, give us details of the mercy seat and the cherubims. The mercy seat formed the lid of the ark, and it was of pure gold without wood. When we reach Leviticus 16:1-34, we learn that once a year the blood of atonement was sprinkled on the mercy seat, and thus propitiation was brought to pass. Now while it is man who needs to be justified, redeemed, reconciled, it is God who must be propitiated. The claims of His righteousness and holiness must be met: hence, we believe, only pure gold — typifying God in holiness and righteousness — was employed in constructing the mercy seat.

The two cherubims were also of gold, beaten into the required shape, and really all of a piece with the mercy seat, one at either end of it. Genesis 3:24, plainly indicates that the cherubims are a special order of angelic beings, that are concerned with. the execution of God's righteous judgments. The next time they are mentioned in the Scripture is in our chapter, where they are to be represented in gold. Beyond the mention of their wings and their faces no attempt is made to describe their form.

The fact that they had faces indicates that they had perception - eyes to behold. Their wings declared that they would be swift to act in righteousness against sin. But their faces were to be, "toward the mercy seat," and not looking outward toward the sinful people. They were to be represented as gazing on the spot where the blood of propitiation was to be. So in Genesis 3:1-24, we see them with the flaming sword of judgment against sin. Here as in repose, because their eye is on the blood. In Ezekiel we find the cherubims more fully described, and there they are seen supporting, "the likeness of a throne," and on that, "the likeness as the appearance of a man." Thus these foreshadowings advance step by step, and we see them first, with the sword of justice; then with the blood of sacrifice; lastly, upholding the Saviour on His throne.

For the moment however the Lord emphasized that the mercy seat was to be the place where He would meet with Moses, and commune with him of all the things as to which He would command the children of Israel.

Verses Exodus 25:23-30, give us details as to the construction of the table, on which the showbread was to be placed. It was smaller than the ark and serving a different purpose, but otherwise the details are very similar. This was to stand outside the veil in the holy place where daily it was under the observation of the priests. Again here we see a type of Christ, but as supporting the showbread, or "bread of the presence," which became food for the priests. We do not get the details as to the showbread until we reach Leviticus 24:1-23. All the vessels connected with it were to be of pure gold.

Verses Exodus 25:31-39, give us details as to the candlestick, or lampstand of pure gold, and here we have very clearly a type of the Spirit of God. There were to be three branches on either side of the central stem; seven lamps in all, and these provided all the light that was necessary in the holy place. The table with its showbread were only visible in the light that the lampstand shed. In that light the priests went about their daily service. The branches were so constructed that both flowers and fruit were to be seen, and though there were six branches they were to be of one piece with the central stem — "one beaten work of pure gold."

We can see here an indication in type of the truth announced in 1 Corinthians 2:10-16. The things of God are not to be apprehended by any powers which are resident in ourselves, but only by the Spirit of God. No other light than His illuminates God's holy place and things.

In the seven lamps, which yet were but one lampstand, we see a foreshadowing of that presentation of the Spirit of God which we find later in the Bible, when we read of the Lamb having "the seven Spirits of God." With this we may connect Isaiah 11:2, where we read of the Spirit of God — like the central stem — but connected in detail with the three couplets, "of wisdom and understanding," "of counsel and might," "of knowledge and of the fear of the Lord." In Revelation 1:4, the seven Spirits are "before His throne," as typically the lamps are found in our chapter. In Revelation 5:6, they are, "sent forth into all the earth," as preparing for the work of judgment, about to be directed by the Lamb. It is made abundantly clear in the New Testament that the Spirit of God is one, yet in the fulness of His power there is a sevenfold completeness.

The chapter closes with an admonition to Moses that he was to follow with exactness the pattern of all this, which he was to see while in the mount with God. He was not to be tempted to alter anything or improvise anything. Moses saw the pattern, but he did not see the mighty Realities which, in a shadowy way, the patterns represented. Had he altered anything the good things to come would have been misrepresented. God's patterns were perfect, as far as they went, for perfection marks all the works of God. If man alters he spoils. Let us take this to heart in regard to the far more wonderful teachings of the New Testament.

Exodus 26:1-37 is occupied with instructions as to the construction of the tabernacle. But, before we consider these, let us raise the question as to why the instructions of chapter 25 do not embrace the details as to the golden altar of incense — which was the third article of furniture in the holy place, standing just before the veil. We believe the answer to be that the three that are mentioned - ark, table, lampstand - set before us God's approach to man, in Christ and by His Spirit. The altar of incense is connected typically with man's approach to God, conducted through the high priest. Hence we find the details in chapter 30, after details of the priestly garments and of the consecration of the priests given us in chapters 28 and 29. What looks like disorder from a human standpoint, we find to be God's order, when its spiritual import is understood.

The first fourteen verses of Exodus 26:1-37 give details of the curtains which composed the tent, which is called the tabernacle. As in the previous chapter so here the instructions start with the innermost curtain. God works from the within to the without, from that which was only visible to the priests within to that which met the eyes of the people without.

Before considering the details given to us, we must ask this question — What is the typical significance of the tabernacle as a whole? And we must attempt to answer it.

The Epistle to the Hebrews makes it plain that it was "the patterns of things in the heavens" (Exodus 9:23); that Christ is, "an High Priest of good things to come, by a greater and more perfect tabernacle, not made with hands" (Exodus 9:11); that there is, "the true tabernacle, which the Lord pitched, and not man" (Exodus 8:2). Consequently we must regard it in the first place as a type of God's mighty universe. The people were on the earth, and they had to stand without. Between the door of the court and the door of the tabernacle stood the altar of burnt offering, as we learn in the next chapter. This typified the first heaven; and into the first heaven the Lord Jesus was "lifted up" to die.

The holy place, where stood the table and the lampstand, was a type of the second heaven. The holiest, where the ark, the mercy seat and the cherubims were placed, typified the third heaven, the immediate presence of God, where the only light was the glory cloud. Aaron was the minister of the tabernacle: Christ is the Minister, who will uphold God's universe of blessing for ever.

But, in the second place, we may discover in the tabernacle, and particularly in the curtains, that which is typical of Christ Himself. God dwelt in the tabernacle, and later in the temple that Solomon built, and it was the Lord Himself who, "spake of the temple of His body" (John 2:21). Typically, God was in the tabernacle, when Moses had made and pitched it. In a far more wonderful way, "God was in Christ" (2 Corinthians 5:19).

Thirdly, we may see, in certain details at all events, that which is typical of the saints as God's present dwelling-place by His Spirit. This is referred to in Ephesians 2:22.

Now let us consider the details of the curtains as typical of Christ. They were in four layers. Only the bottom one would be visible in the holy place and the holiest of all. It was of fine twined linen, shot through with blue, purple, scarlet, embroidered with cherubims. Fine twined linen itself was cloth of a beautiful texture. Blue is the heavenly colour. Purple is the royal colour, while scarlet is emblematic of earthly glory, and also of the blood of sacrifice. Cherubims represent God, acting judicially in righteousness. All that was represented by these things were found in perfection in Christ. His holy Manhood was perfect in its texture, not one thread missing or out of place. In Him was manifested every heavenly grace and all royal power, whilst in the blood of His sacrifice every judicial claim of the Divine nature was met and satisfied for ever.

This inner covering was composed of ten curtains of the same length and width, coupled together by loops of blue attached to taches or clasps of gold. These things, which typified what was heavenly and Divine, brought the ten curtains into one whole. The wonderful life of our Lord might be divided into different parts — for instance, the days of His infancy, of His childhood, of the early, hidden years of His manhood, of His baptism, of His temptation in the wilderness, of His public ministry, of His sufferings and death — but all was of a piece, coupled together by the Divine and heavenly fulness that dwelt in Him.

On these beautiful curtains were laid curtains of goat's hair. They are called the "covering," or "tent," of the tabernacle. So evidently the ten inner curtains were considered the tabernacle proper. This tent was a size larger, for each curtain was two cubits longer, and though of the same width — four cubits — there were eleven of these, so that in the front one could be doubled over. The goat's hair curtains therefore made a complete covering.

Now curtains of goat's hair would be rough and unattractive in appearance compared with those of fine twined linen beneath. They would typify therefore that holy separateness from the ways of sinful men, even when our Lord received sinners and ate with them, and that brought Him into severe conflict with the Pharisees and scribes. We are reminded that truth as well as grace came by Jesus Christ.

If the beautiful curtains of fine twined linen formed the tabernacle, and the goats' hair curtains formed the tent, we lastly have in verse Exodus 25:14 two coverings that were to be placed over all. First, one of rams' skins dyed red. In Exodus 29:1-46 we find repeated several times the words, "ram of consecration." Two rams were slain in the consecration of the priests. Hence here we may see a type of Christ filling up the full measure of His consecration to God in death itself. His beautiful life, so fully maintained in holy separation to God, was offered sacrificially to God, and this filled up the measure of His devotion.

Second, there was the rough outer covering of badgers' skins. This protected all that lay beneath from any defilement. There was in our Lord that which was wholly repellent of all evil. But this stirred up the antagonism of the world, and it explains why the prophet had to announce that, "When we shall see Him, there is no beauty that we should desire Him" (Isaiah 53:2).

Verses Exodus 25:15-30, give us the details of the boards and bars which formed the framework of the tabernacle, and on which all the curtains rested. Here, we think, we have a type of the saints, who are "fitly framed together," and who are "an habitation of God," as we see at the end of Ephesians 2:1-22, though there it is the temple rather than the tabernacle that is referred to.

Each board had two tenons, which fitted into sockets of silver. Thus they were enabled to stand upright. Silver, as we presently find, was the metal used in the redemption money, and it is only on the ground of redemption that the saint can stand upright in the presence of God. But even so, without the bars there would only have been a collection of separate boards standing upright in the wilderness.

It was the bars that braced together the individual boards into one structure. There were five bars, and the middle one was to stretch from end to end. That middle bar it was that specially imparted a unity to the structure. Today there are more things than one that bind the saints together, but the one supreme bond is found in the indwelling Spirit of God.

Lastly, we notice, that all the boards and bars were covered with gold, and the rings through which the bars were inserted were also of gold. That which was to characterize the ark was also to characterize these. The saints are by no means divine, but as God's workmanship, "created in Christ Jesus" (Ephesians 2:10), they bear Christ's character. There is a fulfilment of the prayer of Moses, "Let the beauty of the Lord our God be upon us" (Psalms 90:17).

Let us never cease to praise God that this is so.