Exodus 40:35

And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(35) Moses was not able to enter into the tent.—Apparently, Moses, seeing the cloud descend, as it had been wont to do upon the temporary “tent of meeting” (Exodus 33:9), endeavoured to re-enter the Tabernacle which he had quitted, but was unable; the “glory” forbade approach. (Comp. the effect of the “glory” when it descended on Solomon’s Temple, 1Kings 8:11; 2Chronicles 5:14; 2Chronicles 7:2.)

Matthew Henry's Concise Commentary

40:34-38 The cloud covered the tabernacle even in the clearest day; it was not a cloud which the sun scatters. This cloud was a token of God's presence to be seen day and night, by all Israel, that they might never again question, Is the Lord among us, or is he not? It guided the camp of Israel through the wilderness. While the cloud rested on the tabernacle, they rested; when it removed, they followed it. The glory of the Lord filled the tabernacle. In light and fire the Shechinah made itself visible: God is Light; our God is a consuming Fire. Yet so dazzling was the light, and so dreadful the fire, that Moses was not able to enter into the tent of the congregation, till the splendour was abated. But what Moses could not do, our Lord Jesus has done, whom God caused to draw near; and who has invited us to come boldly, even to the mercy-seat. Being taught by the Holy Spirit to follow the example of Christ, as well as to depend upon him, to attend his ordinances, and obey his precepts, we shall be kept from losing our way, and be led in the midst of the paths of judgment, till we come to heaven, the habitation of his holiness. BLESSED BE GOD FOR JESUS CHRIST!

Barnes' Notes on the Bible

Compare the entrance of the high priest into the holy of holies on the day of atonement, Leviticus 16:2, Leviticus 16:13. For special appearances of this glory in the tabernacle, see Numbers 14:10; Numbers 16:19, Numbers 16:42.

The tabernacle, after it had accompanied the Israelites in their wanderings in the wilderness, was most probably first set up in the holy land at Gilgal Joshua 4:19; Joshua 5:10; Joshua 9:6; Joshua 10:6, Joshua 10:43. But before the death of Joshua, it was erected at Shiloh Joshua 18:1; Joshua 19:51. Here it remained as the national sanctuary throughout the time of the Judges Jos 18:8; Joshua 21:2; Joshua 22:19; Judges 18:31; Judges 21:19; 1 Samuel 1:3; 1 Samuel 4:3. But its external construction was at this time somewhat changed, and doors, strictly so called, had taken the place of the entrance curtain 1 Samuel 3:15 : hence, it seems to have been sometimes called the temple 1 Samuel 1:9; 1 Samuel 3:3, the name by which the structure of Solomon was afterward commonly known. After the time of Eli it was removed to Nob in the canton of Benjamin, not far from Jerusalem 1 Samuel 21:1-9. From thence, in the time of David, it was removed to Gibeon 1 Chronicles 16:39; 1 Chronicles 21:29; 2 Chronicles 1:3; 1 Kings 3:4; 1 Kings 9:2. It was brought from Gibeon to Jerusalem by Solomon 1 Kings 8:4. After this, it disappears from the narrative of Scripture. When the temple of Solomon was built, "the tabernacle of the tent" had entirely performed its work; it had protected the ark of the covenant during the migrations of the people until they were settled in the land, and the promise was fulfilled, that the Lord would choose out a place for Himself in which His name should be preserved and His service should be maintained Deuteronomy 12:14, Deuteronomy 12:21; Deuteronomy 14:24.

In accordance with its dignity as the most sacred object in the sanctuary, the original ark of the covenant constructed by Moses was preserved and transferred from the tabernacle to the temple. The golden altar, the candlestick and the showbread table were renewed by Solomon. They were subsequently renewed by Zerubbabel, and lastly by the Maccabees (see Exodus 25:23.) But the ark was preserved in the temple until Jerusalem was taken by the forces of Nebuchadnezzar 2 Chronicles 35:3; Jeremiah 3:16. It was never replaced in the second temple. According to a rabbinical tradition, its site was marked by a block of stone.

Jamieson-Fausset-Brown Bible Commentary

35. Moses was not able to enter into the tent of the congregation—How does this circumstance show the incapacity of man, in his present state, to look upon the unveiled perfections of the Godhead! Moses could not endure the unclouded effulgence, nor the sublimest of the prophets (Isa 6:5). But what neither Moses nor the most eminent of God's messengers to the ancient church through the weakness of nature could endure, we can all now do by an exercise of faith; looking unto Jesus, who reflected with chastened radiance the brightness of the Father's glory; and who, having as the Forerunner for us, entered within the veil, has invited us to come boldly to the mercy seat. While Moses was compelled, through the influence of overwhelming awe, to stand aloof and could not enter the tabernacle, Christ entered into the holy place not made with hands; nay, He is Himself the true tabernacle, filled with the glory of God, ever with the grace and truth which the Shekinah typified. What great reason we have to thank God for Jesus Christ, who, while He Himself was the brightness of the Father's glory, yet exhibited that glory in so mild and attractive a manner, as to allure us to draw near with confidence and love into the Divine Presence!

Matthew Poole's Commentary

Moses was not able to enter in, partly because of the extraordinary thickness and brightness of the cloud, which both dazzled his eyes and struck him with horror, as 1 Kings 8:11; and partly, because of his great reverence and dread of that eminent and glorious appearance of God; and partly, because he was not called to it, as he was not able to go up into the mount till he was called, Exodus 24:16.

Gill's Exposition of the Entire Bible

And Moses was not able to enter into the tent of the congregation,.... He had been there before, both in the holy, and in the most holy place, to see that the furniture of each were put as the Lord directed, which being done he came out again; and now a cloud being on the outside of it, and the glory of the Lord within, he was so struck with an awe and reverence of the divine Being, of whose presence these were a symbol, that he could not engage his heart, or had not boldness to go into the tabernacle until he was called, Leviticus 1:1 for so it follows:

because the cloud abode thereon, and the glory of the Lord filled the tabernacle; there was something, no doubt, very venerable in the spreading cloud, as well as very striking in the refulgent glory, which commanded distance, even to a person that had been used to converse with God; Moses, that went into the midst of the cloud where the Lord was, now could not or durst not go into the tabernacle it covered; and he who then was not deterred by the sight of the glory of God, which was like devouring fire, Exodus 24:16 now could not, or at least thought it not proper and advisable to enter into the holy place erected for the service and worship of God; the chief reason of which may be, because, as yet, he had not a call to enter, as he then had, and as we find was afterwards given him, Leviticus 1:1 and perhaps another reason may be, because he was now no longer a priest; Aaron and his sons being invested with the priestly office, whose business it was to draw nigh to God; and indeed the call he afterwards had was not to come into the tabernacle, but was a call unto him out of it.

Geneva Study Bible

And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

35. was not able, &c.] cf. 1 Kings 8:10 f. (at the dedication of Solomon’s Temple), Ezekiel 43:4 f.

Pulpit Commentary

Verse 35. - Moses was not able to enter. It is implied that he wished - nay, tried - to enter - but the "glory" prevented him. (Compare 1 Kings 8:11; 2 Chronicles 5:14; 2 Chronicles 7:2.) Because the cloud abode thereon. It was not the external "cloud" which prevented Moses from entering, but the internal "glory." But the two are regarded as inseparable. Exodus 40:35

Keil and Delitzsch Biblical Commentary on the Old Testament

When the sanctuary, that had been built for the Lord for a dwelling in Israel, had been set up with all its apparatus, "the cloud covering the tabernacle, and the glory of Jehovah filled the dwelling," so that Moses was unable to enter. The cloud, in which Jehovah had hitherto been present with His people, and guided and protected them upon their journeying (see at Exodus 13:21-22), now came down upon the tabernacle and filled the dwelling with the gracious presence of the Lord. So long as this cloud rested upon the tabernacle the children of Israel remained encamped; but when it ascended, they broke up the encampment to proceed onwards. This sign was Jehovah's command for encamping or going forward "throughout all their journeys" (Exodus 40:36-38). This statement is repeated still more elaborately in Numbers 9:15-23. The mode in which the glory of Jehovah filled the dwelling, or in which Jehovah manifested His presence within it, is not described; but the glory of Jehovah filling the dwelling is clearly distinguished from the cloud coming down upon the tabernacle. It is obvious, however, from Leviticus 16:2, and 1 Kings 8:10-11, that in the dwelling the glory of God was also manifested in a cloud. At the dedication of the temple (1 Kings 8:10-11) the expression "the cloud filled the house of Jehovah" is used interchangeably with "the glory of Jehovah filled the house of Jehovah." To consecrate the sanctuary, which had been finished and erected as His dwelling, and to give to the people a visible proof that He had chosen it for His dwelling, Jehovah filled the dwelling in both its parts with the cloud which shadowed forth His presence, so that Moses was unable to enter it. This cloud afterwards drew back into the most holy place, to dwell there, above the outspread wings of the cherubim of the ark of the covenant; so that Moses and (at a later period) the priests were able to enter the holy place and perform the required service there, without seeing the sign of the gracious presence of God, which was hidden by the curtain of the most holy place. So long as the Israelites were on their journey to Canaan, the presence of Jehovah was manifested outwardly and visibly by the cloud, which settled upon the ark, and rose up from it when they were to travel onward.

With the completion of this building and its divine consecration, Israel had now received a real pledge of the permanence of the covenant of grace, which Jehovah had concluded with it; a sanctuary which perfectly corresponded to the existing circumstances of its religious development, and kept constantly before it the end of its calling from God. For although God dwelt in the tabernacle in the midst of His people, and the Israelites might appear before Him, to pray for and receive the covenant blessings that were promised them, they were still forbidden to go directly to God's throne of grace. The barrier, which sin had erected between the holy God and the unholy nation, was not yet taken away. To this end the law was given, which could only increase their consciousness of sin and unworthiness before God. But as this barrier had already been broken through by the promise of the Lord, that He would meet the people in His glory before the door of the tabernacle at the altar of burnt-offering (Exodus 29:42-43); so the entrance of the chosen people into the dwelling of God was effected mediatorially by the service of the sanctified priests in the holy place, which also prefigured their eventual reception into the house of the Lord. And even the curtain, which still hid the glory of God from the chosen priests and sanctified mediators of the nation, was to be lifted at least once a year by the anointed priest, who had been called by God to be the representative of the whole congregation. On the day of atonement the high priest was to sprinkle the blood of atonement in front of the throne of grace, to make expiation for the children of Israel because of all their sin (Leviticus 16), and to prefigure the perfect atonement through the blood of the eternal Mediator, through which the way to the throne of grace is opened to all believers, that they may go into the house of God and abide there for ever, and for ever see God.