Exodus 26:5 Sermons: You shall make fifty loops in the one curtain, and you shall make fifty loops in the edge of the curtain that is in the second coupling. The loops shall be opposite one to another.

◄ Exodus 26:5 ►

Make fifty loops on one curtain and fifty loops on the end curtain of the second set, so that the loops line up opposite one another.

Sermons

Analogies	W. Brown.	Exodus 26:1-14
The Beauty of Holiness Within	A. Nevin, D. D.	Exodus 26:1-14
The Coverings of the Tabernacle	G. Rodgers.	Exodus 26:1-14
The Curtains	H. W. Soltau.	Exodus 26:1-14
The Curtains and the Coverings	R. E. Sears.	Exodus 26:1-14
The Curtains of the Tabernacle	W. L. Watkinson.	Exodus 26:1-14
The Goats'-Hair Covering	G. Rodgers.	Exodus 26:1-14
The Golden and Brazen Taches	H. W. Soltau.	Exodus 26:1-14
The Rams' skins Dyed Red	G. Rodgers.	Exodus 26:1-14
Jehovah's Dwelling	J. Orr	Exodus 26:1-37
The Tabernacle Itself	D. Young	Exodus 26:1-37

Pulpit Commentary Homiletics

Jehovah's Dwelling

Exodus 26:1-37

J. Orr

Instructions are now given for the making of the "dwelling-place," of that sacred house or tent which was to be the special abode of Jehovah, and within which, when reared according to the fashion shown to Moses in the mount (ver. 30), the sacred articles described in the previous chapter were to be deposited. We need not encumber our homily with the minutiae of construction. It will suffice to direct attention to the general arrangement of parts, and to the costly and beautiful character of the erection as a whole.

1. General arrangement. The tabernacle may be described as a quadrangular enclosure of boards, sumptuously overlaid with gold, and fitted beneath into sockets of silver (vers. 15-30). Over this were placed

(1) the tabernacle-cloth proper - a finely-woven double curtain of byssus, glowing all over with figures of cherubim, in blue, and purple, and scarlet (ver. 1).

(2) A tent cloth of goats' hair (ver. 7).

(3) Exterior coverings. These consisted of rams' skins dyed red, and of skins of seals (ver. 14). Loops and taches united the two divisions of the tabernacle and tent-cloths. The clasps in the one case were of gold (ver. 6), in the other of brass (ver. 11). Internally, four pillars supported a magnificent veil, also wrought in blue, and purple, and scarlet with figures of cherubim (vers. 31, 32). This divided the sacred enclosure into two apartments, the outer, the holy place, and the inner, the holy of holies, the true dwelling of Jehovah. The division, as already seen, "corresponded to the design of the tabernacle, where Jehovah desired not to dwell alone by himself, but to come and meet with his people' (Keil). The holy of holies, accordingly, contained the ark; the holy place, the symbols of the vocation of the people. It was the place of the people's approach to God. Another curtain, "wrought with needlework," and, like the veil, suspended from pillars by hooks of gold, hung before the entrance in front. The pillars, in this case, were five in number (vers. 36, 37). For details, dimensions, and theories of arrangement, consult the exposition. No scheme yet propounded is entirely free from difficulties. The general measurements, and the mention of "pins" in Exodus 27:19, point strongly in the direction of a tent form such as that suggested by Mr. Fergusson (Dict. of Bible, art. Temple). A difficulty, on this theory, arises from the statement that the veil was to be hung" under the taches" (ver. 33). But the expression, "under the taches," may be used of a high-roofed structure with some degree of latitude, otherwise we must suppose that the veil originally divided the sanctuary into two apartments of equal size.

2. Glory and beauty of the dwelling-place. Within the limits of its dimensions, the tabernacle was really a place of great splendour - a costly and magnificent erection. We should err, however, in going much beyond the general effect to be produced in seeking for symbolical meanings. The shittim wood, the precious metals, the colours, the finely-embroidered linen fabrics, have significance only as adding to the beauty and richness of the place designed for Jehovah's abode. The end was, as far as possible, to rear a residence worthy of" the King of glory," or, from another point of view, to set forth, by the external splendour of the dwelling, the surpassing glory and magnificence of him who dwelt in it. Thus also was enhanced the idea of the singular honour enjoyed by those who were permitted to minister before him (see Fairbairn). The cherubic figures woven into the tabernacle drapery, point, if our interpretation of these figures is correct - to the host of angels who continually attend Jehovah, who are his willing servants in all that relates to his kingdom, who take so deep an interest in its progress, who furnish to his people a constant model of obedience (Matthew 6:10), and who may be viewed as joining with them, in all their services, in the worship of their King. They are part of the heavenly community, to which, as citizens in God's kingdom, we belong (Hebrews 12:22). The chapter suggests the following general reflections: -

1. Whatever glory or beauty the tabernacle possessed was derived ultimately from God. Man could but work up materials furnished to him by the Maker of all. So with the "beauties of holiness" in the Church. It is God who gives us of his grace, and who works in us to will and to do of his good pleasure (Philippians 2:13).

2. The tabernacle, in another aspect of it, was a product of human art and skill. The plan was Divine; the materials were from God; but the workmanship was man's. It is a characteristic of the "spiritual house" which God is now building on earth, that it also is being reared by human agency, and that each individual has it in his power to contribute something to its beauty. Every holy life that is being lived is the weaving of a beautiful fabric for the adornment of this house.

3. God's condescension is seen in his willingness to dwell with Israel in this wilderness-made abode. Magnificent as it was, it was but a paltry abode to offer to the maker of heaven and earth - to the possessor of all things. Yet Jehovah did not spurn it. He sought an abode with men. His dwelling in the tabernacle was, in some aspects of it, a grander thing than his inhabitation of the infinities of space. It told of a God who does not spurn to enter into personal relations with his creatures. He will stoop as far as holiness permits, in his endeavour to reach them, and to lift them up to communion with himself.

4. The tabernacle, glorious as it was, was but the type of dwelling-places more glorious than itself. We have found the antitypes in the once abased, but now glorified, humanity of Christ; in the renewed heart of the believer; in the redeemed Church as a whole. God prefers the temple of the humble and contrite heart to the grandest building ever reared by hands of man (Isaiah 57:15). - J.O.

Biblical Illustrator

And thou shalt make a vail.

Exodus 26:31-37

The Tabernacle vails

W. L. Watkinson.

I. THESE VAILS SIGNIFY THAT THE HIGHEST VISION AND FELLOWSHIP OF GOD ARE AS YET DENIED TO MAN. God's presence is fenced about from sinful man.

II. WHILST THESE VAILS REMOVE GOD FROM THE APPROACH OF MAN, THEY GIVE THE PROMISE OF A FULLER REVELATION. The God of mercy, and love, and life, shines through the obscuration.

III. THAT THESE VAILS ARE TAKEN AWAY IN CHRIST (Mark 15:38). In Christ we stand "within the vail." In Him we realize the presence and joy of God.

(W. L. Watkinson.)

The vail of the holiest

B. Keach.

1. It was glorious, of embroidered work: this faith guild signified the body of Christ, filled with the fulness of God, or beautified with all the most excellent graces of the Spirit.

2. It was replenished and wrought full of cherubim, noting thereby that serviceable and ready attendance of the angels on Christ's natural and mystical body.

3. It was borne up by costly pillars, to show that the humanity of Christ, especially in His sufferings, should be borne up by His Deity.

4. By the vail only, there was entry into the holiest place of all: so by the vail, i.e., the flesh of Christ, which was rent, as it were, upon the cross, a new and living way is made for us to the Father.

(B. Keach.)

The cherubims on the vail

H. Macmillan, D. D.

The Tabernacle in the wilderness was divided into two compartments — the holy place and the holy of holies — by a vail. That vail was stretched upon four pillars of wood overlaid with gold. It consisted of one huge screen of fine-twined linen, reaching from the roof to the floor, and from one side to the other. On the ground-work of linen were spread, in various ornamental patterns, the simple colours known to the ancients — blue, purple, and scarlet. The holy of holies was shut in by this vail from every human eye. No worship was carried on there. When first seen on earth, the cherubims were placed at the gate of the Garden of Eden, to keep the way of the tree of life. The flaming sword with which they were associated, which turned in every direction, was the symbol of God's judgment, the witness of the terrible majesty of God's holiness which had been insulted by man's sin, telling our fallen first parents that so long as the sin continued, the flaming sword would shut up every avenue against their return to their original happy state. The cherubims, on the contrary, were placed there as an image of mercy and hope, to signify that for the creation that had become alienated from God was destined a happy reconciliation. The same great truth was signified by the golden cherubims that covered the mercy-seat with their wings, and between which God met and communed with the high priest. Now, what I want to draw particular attention to is the fact that, secluded as was the holy of holies of the Tabernacle, and guarded by the most solemn prohibitions, its mystery was not left altogether unknown. The most conspicuous feature of the vail — that which at once arrested every eye — was the cherubims embroidered over its whole surface, in such a way that it seemed to have been fashioned of nothing else. Thus on the vail that concealed the awful shrine of Jehovah from mortal eye was revealed one of the most characteristic and significant objects of that shrine. In this way the priests, who were not permitted to enter the holy of holies, could have some conception of what was within it. The cherubims pourtrayed on the vail and on the curtains were no doubt faint and inadequate pictures of the originals on the mercy-seat. They could not have been otherwise. They were a flat representation of objects that stood out in the sacred shrine in the clearest and fullest relief. They were an embroidery in perishing materials, at comparatively slight cost of labour, of a work of the highest art, beaten out in the purest gold, with the most unwearied industry and the most consummate skill. But with all these necessary imperfections, the needlework of the vail and of the curtains gave a fair idea of the cherubims which stood in the most holy place, in their invisible and unapproachable glory. The Jewish priests and worshippers were not left in complete ignorance. There were witnesses to picture to them that which they could not see. They had shadows of the realities behind the vail. Their faith had elements of sight to support it. I wish to make use of this most interesting fact as a graphic illustration of the great truth, which is true throughout the universe, that things concealed from us have their shadows manifested in the things we see. The universe is a great tabernacle divided by a vail and curtains into an outer and inner compartment, as it were. From the inner we are shut out, and we cannot see with our bodily eyes the things that are contained in it. And yet we have representations of these hidden mysteries before our eyes every day, which give us a more or less satisfactory idea of them. Here we see in part, and prophecy in part. The horizon, for instance, is a vail that comes down to conceal from us what is beyond. Many of us will never be able to visit foreign countries, and ascertain with our own eyes what the nature of these countries and the mode of life in them may be; and yet, within the horizon in which we spend our life we have shadowy intimations of the most distant regions of the earth. Ships come to us with their produce; our houses are full of objects brought from them; books describe them to us; and letters from friends make us partakers of their larger experience. Even the scenery around our homes is not so dissimilar to that of foreign lands as we might suppose. Between us and the lofty summits of a great mountain range there is a vail often woven of cloud and mist. Elevated far above the busy common-place haunts of man, these sublime peaks seem to dwell apart, to retire into a more awful solitude than exists on the surface of the earth. And yet the lofty summit of the mountain sends down into the valley by the streams that channel its flanks waifs of brilliant Alpine flowers, which take root and grow among the common lowland plants: and thus the dweller at the foot of the mountain knows what kind of vegetation abounds in the upper regions as truly as if he had actually scaled the heights. Many who live far inland have a vail of mountain ranges between them and the great ocean. They may never be able to stand on its shore, gaze on its foaming billows, or listen to the beating of its mighty pulse. And yet, up the reaches of the quiet inland river, into the heart of the mountains, into the midst of shady woods, the ocean sends its tidal waters, its fresh invigorating breezes, and its white-winged sea-birds, so that the inland inhabitants may have some idea of the vast world of waters that extends far beyond their horizon. The vail of daylight hides from us the other worlds in space; and the darkness of night which brings out the stars only increases their mystery. But the vail which conceals also reveals. Spectrum analysis has made known to us the chemistry of the sun and stars, the physical constitution of the most distant worlds. This wonderful science shows to us that the substances of the stars are identical with those of our own earth. Not a single new or unknown element has been discovered in the remotest stellar ray subjected to its scrutiny. Upon the very vails that separate us from the inmost and remotest sanctuaries of nature we see impressed the images of the objects which they hide from our view. But it is not only natural things that thus reveal themselves by that which conceals them; the realities of the spiritual world are also manifested to us on the vail of earthly things. We have numberless analogies in nature which make plain to our understandings the mysteries of grace. Our Lord revealed to His disciples and to the multitude what the Kingdom of Heaven was like by showing to them its shadows on the vail of common objects and common processes, in His parables. The Kingdom of Heaven is like everything we see and deal with. The youngest person can see the meaning of the great truths of salvation in some degree and measure by the help of the figure of them which his own experience presents to him. The doctrine of the atonement is in remarkable keeping with the sympathetic nature which God has imparted to children, by which they feel for others, and can therefore understand how one person may carry his loving-kindness to such an extent as to give up his life for his friend. The forgiveness of God has a shadow of it in the sorrow which all truly sensitive minds feel when they have offended one dear to them, and in the joy which the sense of being reconciled and accepted by the one from whom their faults had estranged them imparts. There is thus not a mystery of the holy of holies of Divine truth but may be seen in dim yet true shape, embroidered, as it were, upon the vail of natural objects around us, and of our own common instincts and experiences. But I go on further to show that the realities of the eternal world are manifested to us by the things of time. The vail of death, which no human hand can lift, hides the scenes beyond from our view. The Bible speaks to us of the existence of that happy land, and discloses its glory in forms which far transcend our earthly imagination. It calls our future home a new heaven and a new earth. The ascension of our Lord to heaven, with all the attributes of perfect man, the resurrection of man in a body strictly identical with his present body, prove beyond doubt that the scene of our translation, with all its circumstances, must be accommodated to the nature of man. From the very constitution of our nature, we form our anticipations of the future from our past experiences. The objects and experiences of earth are preparations for those which await us above. On the vail that hides our future home from us, we see pictured the cherubims of glory. Yes; the cherubims of heaven are seen on the vail of earth. Heaven is filled with objects long endeared to us, and with pleasure which we have already enjoyed in part, and learned from the foretaste to long for the full fruition. We have now the earnest of the purchased possession — the first-fruits of the great harvest. Now, what is the practical outcome of thoughts like these? Does it not teach us that we have no excuse for sinful ignorance, seeing that God has brought within the range of our touch and vision in earthly images His perfect heavenly things, and placed us so that we can understand the things that belong to our Spiritual life by the things that belong to our daily life? Do not these glimpses and foreshadowings of unseen and eternal things also inspire us with a deeper interest in them? And more than all, does not the fact of the cherubims upon the vail being the same as those in the shrine show to us that our life is continuous here and hereafter — that it is one history and one development? If you are to behold and enjoy the glorious cherubims of the heavenly world, you must have them represented, as it were, upon the vail of your earthly tabernacle. Your hearts must be turned now to the heavenly harmonies. When certain conditions of light are present, if you look through a window at a particular angle into the street, you see a flame apparently outside, flickering strangely in the air. It is only the reflection of the fire in the room on the window-pane. Is not the heaven you see beyond the window of this life, the projected reflection of your present experience? What you are now determines your future; and the heaven of each man is just what he himself makes it, according as the fire of love and holiness burns more or less brightly on the hearth of his heart.

(H. Macmillan, D. D.)

Significance of the cherubim in Exodus

H. W. Soltau.

Many have supposed that the Church is symbolized by the cherubim in Exodus. But the fact of their forming the vail seems to preclude this interpretation. As the vail shadows forth Christ in the flesh, we cannot suppose that any type would be given representing the union of the Church with Him then; as, before death, the corn of wheat abode alone: it must die, in order to bring forth fruit. The union of the believer with Christ is in life, quickened together with Him: seated in heavenly places in Him. He was the Substitute in death; but He is the last Adam, the head of the new family, and source of its existence in resurrection. The lion (one of the four faces of the cherubim) is classed with the king, against whom there is no rising up., in Proverbs 30:30, 31; and is also described as going well, and being comely in going; and as strongest among beasts, turning not away from any. Majesty, strength, and courage are therefore here typified. The ox, in addition to its well-known character for patient enduring labour, is also recognized in Scripture as knowing its owner; herein it may prefigure the persevering resolution of Him who unflinchingly set His shoulder to the arduous work committed to Him by His Father, and who always recognized His Father's will, and delighted to do it. The way of an eagle in the air is alluded to in Proverbs 30:19, as too wonderful to be known: referring probably to the astonishing extent and accuracy of its vision as to things of earth, when poised aloft, and to its swiftness of flight when the object of its search is discovered. Fit emblem this of Him, whose eyes search the depths of the heart, and who is as rapid in discovering where the lawful prey is, as in delivering it from the power of the destroyer. These three faces, combined with the human face and form, completed the cherubim: for all this power, labour, activity, and quickness of perception, were put forth under the control and guidance of perfect wisdom and sympathy. Wings were also spread abroad over the surface of the vail, proceeding from the cherubim; denoting the heavenly origin and unearthly ways of the Son of Man, who was "from above," and who could say, even while here, "The Son of Man, who is in heaven."

(H. W. Soltau.)

The pillars of the vail

H. W. Soltau.

The pillars of the vail were four in number. Unlike those on which hung the curtain for the Tabernacle door, they had no capitals; thus they lacked the ordinary completeness of a pillar. May not our thoughts be directed by this, to the contemplation of those Scriptures, which speak of the Lord as cut off? (see Isaiah 53:8; Psalm 102:23, 24). And yet the very fact of this seemingly abrupt termination of the life of the Lord Jesus, in the days of His flesh, has made Him to be unto us "wisdom, righteousness, sanctification, and redemption"; a fourfold perfection, meeting our fourfold need; to which possibly the number of vail-pillars may allude.

(H. W. Soltau.)

The door of the tent

The door of the Tabernacle

R. E. Sears.

1. This was the only door of the Tabernacle; it must therefore have been an emblem of Jesus Christ (John 10:9). There was only one entrance into the court, only one door into the holy place, and only one way into the holy of holies. Jesus is the Way, the Truth, and the Life. No man cometh unto the Father, but by Him. The curtain at the door of the Tabernacle was made of blue, and purple, and scarlet. Here we have an emblem of the Saviour's threefold Name. Lord — Jesus — Christ. He is Lord of all power, majesty, dominion, and glory. May not the "blue, and the purple, and the scarlet," be figurative of Jesus in His threefold office, as Priest, King, and Prophet? The scarlet shows His priestly sacrifice. The purple His kingly dignity. The blue His heavenly teaching as the prophet. It is only as we see Jesus in His threefold office, that He is the Door. As the Priest, He is the sacrificial Way. As the Prophet, He is the Truth. As the King, He reigns to give Life. As Jesus, He is our saving Priest; as Christ, He is our anointed, instructing Prophet; and as Lord, He is our ruling King. In Him these offices are united. We may distinguish between them, but we must not separate them.

2. May not the five pillars which held up the curtains at the Door, be emblems of gospel ministers, whose work it is to hold up Christ before the people?

3. These pillars had sockets of brass. Brass being in Scripture an emblem of strength, we may here see the servants of God strengthened for their work. May we not see Jesus Himself in the sockets of brass? "His feet are like fine brass." Jesus upholds His servants with His own strength. "Lo, I am with you alway, even unto the end of the world." He who holds the stars in His right hand, upholds His servants as pillars in the house of God. Were the pillars beautiful So are ministers abounding in their work (Isaiah 53:7).

(R. E. Sears.)

The door of the Tabernacle

H. W. Soltau.

The hanging, which formed the door, was made of the same materials as the vail; the only difference being that in the former the colours were skilfully intermixed, whereas in the latter a pattern of cherubim was cunningly or ingeniously embroidered. The priests, who entered within the door of the Tabernacle, alone beheld the cherubim of glory worked into the vail and roof, whilst the worshippers in the court saw the same colours intermingled in the door-curtain. May not this be intended to teach us, that every worshipper of God recognizes the beauty and perfection of Christ, God manifest in the flesh, as his eye rests upon the door-curtain. But the nearer we approach to God as His priests, the more intimate our fellowship with Him in heavenly places, the more shall we discern the glories of Jesus, and realize His power, majesty, and strength. He will be the one object that fills our soul, and under the shadow of His wings shall we abide.

(H. W. Soltau.).

People

Moses

Places

Mount Sinai

Topics

Causing, Coupling, Curtain, Edge, Fifty, Hold, Joining, Loops, Opposite, Twists

Outline

1. The ten curtains of the tabernacle
7. The eleven curtains of goats' hair, the covering of rams' and badgers' skins.
15. The boards of the tabernacle, with their sockets and bars
31. The veil for the ark
36. The hanging for the door

Dictionary of Bible Themes

Exodus 26:1-13

7344 curtain

Exodus 26:1-37

5207 architecture
5578 tents

Library

Brief Directions How to Read the Holy Scriptures once Every Year Over, with Ease, Profit, and Reverence.
But forasmuch, that as faith is the soul, so reading and meditating on the word of God, are the parent's of prayer, therefore, before thou prayest in the morning, first read a chapter in the word of God; then meditate awhile with thyself, how many excellent things thou canst remember out of it. As--First, what good counsels or exhortations to good works and to holy life. Secondly, what threatenings of judgments against such and such a sin; and what fearful examples of God's punishment or vengeance …
Lewis Bayly—The Practice of Piety

Sunday after Ascension Day
Text: First Peter 4, 7-11.[1] 7 But the end of all things is at hand: be ye therefore of sound mind, and be sober unto prayer: 8 above all things being fervent in your love among yourselves: for love covereth a multitude of sins: 9 using hospitality one to another without murmuring: 10 according as each hath received a gift, ministering it among yourselves, as good stewards of the manifold grace of God; 11 if any man speaketh, speaking as it were oracles of God; if any man ministereth, ministering …
Martin Luther—Epistle Sermons, Vol. II

Second Great Group of Parables.
(Probably in Peræa.) Subdivision F. Parable of the Rich Man and Lazarus. ^C Luke XVI. 19-31. [The parable we are about to study is a direct advance upon the thoughts in the previous section. We may say generally that if the parable of the unjust steward teaches how riches are to be used, this parable sets forth the terrible consequences of a failure to so use them. Each point of the previous discourse is covered in detail, as will be shown by the references in the discussion of the parable.] …
J. W. McGarvey—The Four-Fold Gospel

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament

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