EXODUS—NOTE ON 16:1–36 Food Problem: Manna. After setting out from Elim, Israel complains against Moses for lack of food; in response, the Lord graciously provides both manna and quail. The provision of manna includes instructions about gathering it that will shape Israel’s life in the pattern of work and rest, as will be revealed more fully at Mount Sinai.
EXODUS—NOTE ON 16:2 Although the people grumbled against Moses and Aaron, Moses will make it clear that their complaint is really against—and is heard by—the Lord (see note on v. 7).
EXODUS—NOTE ON 16:3 The theme by the hand of the LORD describes how the Lord delivered Israel (see 6:1; 7:4–5; 13:3). When the people of Israel wish that they had died by his hand rather than being delivered by it, they show that they have not understood what his power on their behalf reveals about his person and the fulfillment of his promises to Abraham, Isaac, and Jacob. This incident is not the first time they have longed for what they had in Egypt (see 14:12), and it foreshadows another such incident during the period of wandering in the wilderness (see Num. 20:3–5).
EXODUS—NOTE ON 16:4 The provision of bread from heaven was meant to signify not simply the satisfaction of Israel’s physical needs but also that their whole lives were to be sustained by the Lord and governed by his word: that I may test them, whether they will walk in my law or not. Moses makes this point clear to the next generation (Deut. 8:3), and in response to the request for a manna-like sign shortly after he has fed five thousand, Jesus makes the same point about himself when he says, “I am the bread that came down from heaven” (John 6:41, 43–58).
EXODUS—NOTE ON 16:6 Although the plagues are described to Pharaoh as taking place so that the Egyptians would know “that I am the LORD” (see note on 7:5), the Lord first said that the signs would serve a similar purpose for Israel (see 6:7; 10:2), and their complaints against Moses bear evidence that they are still in need of coming to know and appropriate that it was the LORD who brought you out of the land of Egypt (see also 16:12).
EXODUS—NOTE ON 16:7 Moses repeatedly stresses that the people’s grumbling is both against the LORD (also twice in v. 8) and heard by him (also vv. 8, 9, 12), regardless of how they choose to describe their situation (see vv. 2–3). Since the people are responding to the Lord’s power as if it is disconnected from his person (see v. 3), Moses says that they will see the glory of the LORD (v. 10), which is a manifestation of his presence (see 24:16–17; 40:34–35).
EXODUS—NOTE ON 16:15 It is the bread that the LORD has given you to eat. See note on v. 4. The name “manna” appears to be related by similar sound to the expression “What is it?” (see esv footnote).
EXODUS—NOTE ON 16:18 gathered much … gathered little. Paul cites this text in 2 Cor. 8:15 to encourage the Corinthian Christians to give generously for the poor Jewish Christians in Judea; there is no point in hoarding the good gifts of God.
EXODUS—NOTE ON 16:20 An integral aspect to Israel showing that they will walk in the law of the Lord (v. 4) is whether or not they will listen to Moses, whom the Lord has chosen to lead them.
EXODUS—NOTE ON 16:22–30 The instructions for gathering manna for six days and resting on the seventh as a holy Sabbath (v. 23) begin to shape Israel in the pattern of regular work and rest that the Lord will reveal further to Moses through the fourth commandment (20:8–11; see also 31:13–17). This pattern embodies trust in the Lord’s provision for something Israel has no part in producing; later, when Israel has settled in the land and is depending more on its own labor, the regular Sabbath rest will be seen as an expression of divine mercy.
EXODUS—NOTE ON 16:24 The contrast between the manna that people saved until morning on other days (v. 20) and what they kept for the Sabbath (without stink and worms) illustrates that the manna’s condition is controlled, as their lives should be, by the word of the Lord (see v. 28).
EXODUS—NOTE ON 16:32–34 These verses contain instructions about keeping a jar of manna and placing it before the LORD (vv. 32–33), which is described as being carried out when Aaron placed it before the testimony (v. 34). The “testimony” refers to the two tablets of the Ten Commandments (see 31:18; 34:28–29) that will be placed in the ark (see 25:16), which at this point in the narrative has not yet been built (see 25:10–22; 37:1–9).
EXODUS—NOTE ON 16:35 The reference to the fact that Israel ate manna till they came to the border of the land of Canaan indicates that at least this verse was written after Israel had finished its wandering in the wilderness (see Josh. 5:12).
EXODUS—NOTE ON 17:1–7 Water Problem: Massah and Meribah. Israel grumbles against Moses a third time out of concern for physical provision (see 15:24–25; 16:2–3). The events of this quarrel are similar to those that will take place at the same location and through which Moses will not be allowed to enter Canaan (see Num. 20:2–13).
EXODUS—NOTE ON 17:2 The people again quarrel with Moses, who describes their actions as their daring to test the LORD (see also v. 7). After experiencing the plagues, the crossing of the Red Sea, and the Lord’s provision of both water (15:25, 27) and food (16:13–14), the people of Israel show a hardness of heart like Pharaoh and the Egyptians, which is precisely how Ps. 95:7–9 describes these events.
EXODUS—NOTE ON 17:6 at Horeb. See note on 3:1. I will stand before you there on the rock. A further example of the Lord’s promise to Moses, “I will be with you” (3:12). The Lord’s presence presumably was manifested in the pillar of cloud (see 13:21–22), providing protection for Moses from the quarreling people of Israel, but also as a demonstration of God’s power, producing fear and awe among the people. The trustworthiness of God’s promise to provide for his people is dramatically demonstrated, as Moses obeys God’s command to strike the rock and the Lord provides water for his people. In light of God’s promise to stand there “on the rock,” some interpreters see a close identification between the presence of God and the rock itself. The command, you shall strike the rock, is thus understood to be God’s command to Moses to strike God himself, with the result that God himself is the source of the life-giving water that flowed from the rock. This incident probably provides the background in the NT when Paul says “the rock was Jesus” (1 Cor. 10:4; see note on Num. 20:2–13).
EXODUS—NOTE ON 17:7 The place where these events happened will bear names for Israel that reflect these events (Massah means testing and Meribah means quarreling, see esv footnotes) and thus act as a reminder for the people (see Ps. 95:7–9; cf. Heb. 3:7–4:13).
EXODUS—NOTE ON 17:8–16 Passage Problem: Israel Defeats Amalek. While Israel is camped at Rephidim (v. 8; cf. v. 1), the people face their first battle when they are attacked by the people of Amalek, who inhabited the northern Sinai peninsula (Gen. 14:7; Num. 13:29).
EXODUS—NOTE ON 17:9–13 The focus on Moses’ hand(s) (vv. 9, 11, 12) manifests two things that the people of Israel need to take to heart: (1) Moses is the one whom the Lord has chosen to lead Israel (notice that Moses’ hands relate to who prevailed; v. 11); and (2) the Lord is responsible for working their deliverance through Moses (signified by the staff of God in Moses’ hand [v. 9] and the fact that his hands grew weary [v. 12], showing his human weakness).
EXODUS—NOTE ON 17:9 This is the first mention of Joshua, who acts as an assistant to Moses (see 24:13; 33:11). He will be among the few who are faithful in the wilderness (see Num. 14:6–9, 30) and will succeed Moses, leading Israel into Canaan (see Deut. 34:9; Josh. 1:1–9).
EXODUS—NOTE ON 17:14–16 No explicit reason is given for the severity of the Lord’s judgment on Amalek. A later reference to the event (Deut. 25:17–19) says that Amalek “did not fear God,” having attacked the people of Israel who were trailing behind and tired from the journey. The Amalekites still posed a threat to Israel in the days of Saul and David (1 Sam. 15:3). For a longer discussion of a similar matter, see Introduction to Joshua: The Destruction of the Canaanites.
EXODUS—NOTE ON 18:1–27 Judgment Problem: Jethro Advises Moses. After all of Israel’s difficulties, this section highlights Jethro’s peaceful relationship with Moses (vv. 1–6), his response to what the Lord has done (vv. 7–12), and his counsel (vv. 13–27).
EXODUS—NOTE ON 18:1 Jethro, the priest of Midian, Moses’ father-in-law (see 3:1; 4:18). Although it would have been possible to refer to him simply as “Jethro” after 18:1, the narrative highlights his relationship to Moses. He is referred to as “Jethro, Moses’ father-in-law” repeatedly in the opening verses (vv. 2, 5, 6) and then most often as “his/Moses’ father-in-law” (vv. 7, 8, 12, 14, 15, 17, 24, 27). In light of the difficulty of both Egypt and the journey to Rephidim, Jethro’s coming to meet Moses displays a relational posture of peace and encouragement, similar to when Aaron met Moses “at the mountain of God” (see v. 5) on his return from Midian (see 4:27–31).
EXODUS—NOTE ON 18:2 Zipporah was last mentioned traveling with Moses on the way back to Egypt (see 4:20, 24–26), and the narrative does not include a description of the situation in which Moses sent her home (probably for her safety). The interchange between Jethro and Moses appears to signify a relationship of peace and goodwill.
EXODUS—NOTE ON 18:3–4 In contrast to the place names that have marked Israel’s grumbling with Moses and testing of the Lord (see 15:23; 17:7), this aside in the narrative mentions the names of Moses’ sons. This serves to remind Moses (and Israel) of his time as a sojourner (18:3; see 2:22) in another land and that Yahweh, the God of his father, was his help (18:4; see 3:6).
EXODUS—NOTE ON 18:5 Since the provision of water from a rock takes place at Horeb (see 17:6) while Israel is camped at Rephidim (17:1, 8), the reference to Moses being encamped at the mountain of God seems to indicate that the events of this chapter occur at the same place. It is from here that Israel will make the short trip to the base of Mount Sinai (19:2).
EXODUS—NOTE ON 18:8–12 After simply hearing about what the Lord had done on Israel’s behalf, Jethro’s words and actions represent a more faithful response than came from many of those who had experienced the events in Egypt (not to mention Egypt itself, as well as Amalek). When he says, “Now I know that the LORD is greater than all gods” (v. 11), he echoes the purpose that the Lord said the plagues were to have for both Israel (6:7) and Egypt (7:5, 17). When Jethro brings a burnt offering and sacrifices and eats before God with Moses, Aaron, and the elders, he prefigures the pattern of life that the Lord will reveal further at Mount Sinai (see Deut. 12:5–7).
EXODUS—NOTE ON 18:13–26 In his advice Jethro upholds Moses’ role as the one through whom Israel would know the statutes of God and his laws (v. 16) while also helping him find a faithful and workable way to have others bear the burden of judging the people (v. 22), thus ensuring the people’s well-being.
EXODUS—NOTE ON 19:1–40:38 Covenant at Sinai. The second half of Exodus focuses on the events at Mount Sinai and the content of the law revealed to Moses. The narrative includes: the preparation of the people (19:1–25); the Ten Commandments and other laws (20:1–23:19); the instructions for entering the land (23:20–33); the confirmation of the covenant (24:1–18); the instructions relating to the tabernacle (25:1–31:18; 35:1–3); the breach, intercession, and renewal of the covenant (32:1–34:35); and the assembling of the tabernacle (35:4–40:38).
EXODUS—NOTE ON 19:1–25 Setting: Sinai. Israel arrives at Sinai, where the rest of the events of Exodus will take place and where the Lord will reveal his covenant through Moses. Chapter 19 focuses on the instructions that the Lord gives to Moses in order to prepare Israel for his presence at Mount Sinai.
EXODUS—NOTE ON 19:1–3 When Israel comes to the wilderness of Sinai and camps at the mountain (vv. 1–2), it is the fulfillment of the sign the Lord promised to Moses at the burning bush—that he would bring the people out of Egypt and they would “serve God on this mountain” (3:12). On the third new moon puts their arrival at Sinai about seven weeks after the exodus. This coincides with the Feast of Weeks (Pentecost), which among other things celebrates the giving of the law (Lev. 23:15–21).
EXODUS—NOTE ON 19:4–6 The Lord calls Israel to be faithful to his covenant even before he has revealed all of its particulars (v. 5). What they have seen in Egypt (v. 4) reminds them that God’s covenant relationship with them is prior to and essential for their living as his people.
EXODUS—NOTE ON 19:6 When the Lord calls Israel a kingdom of priests and a holy nation, he is not referring exclusively to the role that Aaron and his sons will fill as priests (28:1) but also to what Israel’s life as a whole is to represent among the nations. By keeping the covenant (19:5), the people of Israel would continue both to set themselves apart from, and also to mediate the presence and blessing of the Lord to, the nations around them (see Gen. 12:3; Deut. 4:6; note on Isa. 61:5–7). When Peter applies these terms to the church (see 1 Pet. 2:5, 9), he is explaining that the mixed body of Jewish and Gentile believers inherit the privileges of Israel, and he is calling the believers to persevere in faithfulness so that those around them “may see your good deeds and glorify God on the day of visitation” (1 Pet. 2:12).
EXODUS—NOTE ON 19:9 that the people may hear when I speak with you. The sights and sounds of the Lord’s presence on Mount Sinai are emphasized throughout the section (see also vv. 11, 16–19) and were to signify further that Moses was the one through whom the Lord was revealing his word to Israel.
EXODUS—NOTE ON 19:10–13 Through the instructions to consecrate the people (vv. 10–11) and to set limits (vv. 12–13), the Lord is preparing Israel for the pattern of worship that will be embodied in the tabernacle (see 26:31–37). The mountain is to be set apart because it will be made holy by the Lord’s presence on it (19:11). The Hebrew verb translated “consecrate” is lit. “to set apart as holy” and indicates that Moses is to prepare Israel to come before a holy God. While most of the specifics are not given, the call to wash their garments (v. 10) indicates that consecration includes setting aside or altering aspects of daily living in preparation to meet God (see v. 17).
EXODUS—NOTE ON 19:15 It is not clear whether the instruction to not go near a woman was included in or implied by the Lord’s instruction to Moses. The purpose of consecration (see vv. 10–13) indicates that the rationale likely includes abstaining from sex as an aspect of setting oneself apart to meet with God (cf. Lev. 15:16–18), not because of anything presumed to be inherently unacceptable in either sex or women.
EXODUS—NOTE ON 19:16–20 All the sights (lightnings and a thick cloud, v. 16; smoke and fire, v. 18) and sounds (thunders and a very loud trumpet blast, vv. 16, 19) signify the Lord’s presence (v. 18); the experience was to be a continual reminder to Israel that the Lord had spoken to Moses (see vv. 18–21).
EXODUS—NOTE ON 19:22–24 The reference to the priests precedes the Lord’s instructions that Aaron and his sons will fill the role (see 28:1). If Aaron’s sons are being referred to here, they are grouped together with the people as those who are restricted from coming up on the mountain. break out against them. I.e., kill them (cf. Lev. 10:1–2; 2 Sam. 6:6–8).
EXODUS—NOTE ON 20:1–23:33 Covenant Words and Rules. This section records what will later be referred to as the Book of the Covenant (24:7) and includes: the Ten Commandments (20:1–21); instructions on worship (20:22–26; 23:10–19); rules and principles for community life (21:1–23:9); and instructions for entering the land of Canaan (23:20–33).
EXODUS—NOTE ON 20:1–21 The Ten Commandments. (See note on Deut. 5:1–21.) The Ten Commandments or “ten words” (see esv footnote at Ex. 34:28) are highlighted as the core of the covenant stipulations revealed to Moses; they define the life that the Lord calls his people to live before him (20:1–11) and with each other (vv. 12–17). The commandments are not exhaustive even in the areas to which they relate, but indicate to Israel how to remain faithful to the Lord. After Israel has wandered in the wilderness for forty years, Moses will restate the commandments to the generation that is about to enter the land of Canaan (see Deut. 5:6–21 and notes). NT authors assume the applicability of these commands in shaping the moral life of both Jewish and Gentile Christians (e.g., Rom. 13:9–10; Eph. 6:2).
EXODUS—NOTE ON 20:1 When God spoke all these words, he did so in such a way that all the people could hear. Cf. the repeated description of the sights and sounds of the Lord’s presence on Mount Sinai (19:16–20; 20:18); and “I have talked with you from heaven” (v. 22).
EXODUS—NOTE ON 20:2 I am the LORD your God, who brought you out of … Egypt. As a preface to the Ten Commandments and the rest of the law, this description signifies that Israel’s call to covenant faithfulness is preceded by and based upon the Lord’s acts on their behalf in covenant relationship. Israel’s obedience to the commandments is the means by which they are to appropriate and enjoy what the Lord has already done by delivering them from Egypt and taking them to be his possession. The Lord will use the deliverance from Egypt to identify himself throughout Israel’s history, often to call them to remember what he has done for them and to live accordingly (e.g., Judg. 6:8; 1 Sam. 10:18; Ps. 81:10; Jer. 34:13).
EXODUS—NOTE ON 20:3 You shall have no other gods. Yahweh demands exclusive covenant loyalty. As the one true God of heaven and earth, Yahweh cannot and will not tolerate the worship of any “other gods” (cf. 22:20; 23:13, 24, 32); in other words, monotheism, the worship of the one true God, is the only acceptable belief and practice. before me. This Hebrew expression has been taken to mean “in preference to me,” or “in my presence,” or “in competition with me.” Most likely, “in my presence” (i.e., worshiping other gods in addition to the Lord) is the intended sense here, in view of (1) the creation account (Gen. 1:1–2:3), which makes any “other gods” irrelevant (since only the Lord is active); (2) the events in Egypt, in which the Lord displayed his superiority to “other gods” (cf. Ex. 12:12; 15:11; Ezek. 20:7–8); and (3) the persistent call to worship Yahweh alone (Ex. 22:20; 23:13, 24, 32–33; cf. Deut. 6:13–15). Even though this commandment does not comment on whether these “other gods” might have some real existence, Moses’ statement to a later generation makes clear that only “the LORD is God; there is no other besides him” (Deut. 4:35, 39; see also Ps. 86:10; Isa. 44:6, 8; 45:5, 6, 18; and 1 Cor. 8:4–6). See also note on Deut. 5:7.
EXODUS—NOTE ON 20:4–6 You shall not make for yourself a carved image. The gods of both Egypt and Canaan were often associated with some aspect of creation and worshiped as, or through, an object that represented them. The Lord has made it clear, through the plagues and the exodus, that he has power over every aspect of creation because the whole earth is his (9:29; 19:5), and thus he commands Israel to refrain from crafting an image of anything in heaven or earth for worship (20:4–5a). The prohibition is grounded in the fact that the Lord is a jealous God (see 34:14; Deut. 6:15), and that the Lord has no physical form, and should not be thought to be localized in one (Deut. 4:15–20). Israel saw what happened to Egypt when Pharaoh refused to acknowledge what was being revealed about the Lord; here Israel is warned against doing the same, while also being reassured that their God is merciful and gracious (see Ex. 34:6–7).
EXODUS—NOTE ON 20:5–6 a jealous God. God the Creator is worthy of all honor from his creation. Indeed, his creatures (mankind esp.) are functioning properly only when they give God the honor and worship that he deserves. God’s jealousy is therefore also his zeal for his creatures’ well-being. visiting the iniquity of the fathers on the children. Human experience confirms that immoral behavior on the part of parents often results in suffering for their children and grandchildren. This is one of the grievous aspects of sin, that it harms others besides the sinner himself. But this general principle is qualified in two ways: First, it applies only to those who hate me, i.e., to those who persist in unbelief as enemies of God. The cycle of sin and suffering can be broken through repentance. Second, the suffering comes to the third and the fourth generation, while God shows steadfast love (v. 6) to another group of people, namely, to thousands of those who love me and keep my commandments (i.e., to the thousandth generation; see esv footnote, and cf. Deut. 7:9).
EXODUS—NOTE ON 20:7 Taking the Lord’s name in vain (see note on Deut. 5:11) refers primarily to someone taking a deceptive oath in God’s name or invoking God’s name to sanction an act in which the person is being dishonest (Lev. 19:12). It also bans using God’s name in magic, or irreverently, or disrespectfully (Lev. 24:10–16). The Lord revealed his name to Moses (Ex. 3:14–15), and he has continued to identify himself in connection with his acts on Israel’s behalf (see 6:2, 6–8). Yahweh is warning Israel against using his name as if it were disconnected from his person, presence, and power.
EXODUS—NOTE ON 20:8–11 Israel is to remember the Sabbath day by keeping it holy (v. 8; see notes on Deut. 5:12–15). The Lord had already begun to form the people’s life in the rhythm of working for six days (Ex. 20:9) and resting on the seventh day as a Sabbath (v. 10) through the instructions for collecting manna (see 16:22–26). Here the command is grounded further in the way that it imitates the Lord’s pattern in creation (20:11; see Gen. 2:1–3). Every aspect of Israel’s life is to reflect that the people belong to the Lord and are sustained by his hand. The weekly pattern of work and rest is to be a regular and essential part of this (see Ex. 31:12–18). In Deut. 5:15, Moses gives another reason for observing the day: it recalls their redemption from slavery in Egypt.
EXODUS—NOTE ON 20:12 Honor your father and your mother. The word “honor” means to treat someone with the proper respect due to the person and their role. With regard to parents, this means (1) treating them with deference (cf. 21:15, 17); (2) providing for them and looking after them in their old age (for this sense of honor, see Prov. 3:9). Both Jesus and Paul underline the importance of this command (Mark 7:1–13; Eph. 6:1–3; 1 Tim. 5:4). This is the only one of the Ten Commandments with a specific promise attached to it: that your days may be long—meaning not just a long life, but one that is filled with God’s presence and favor. See note on Deut. 5:16.
EXODUS—NOTE ON 20:13–15 The sixth through eighth commandments present general prohibitions not to murder (v. 13; see note on Deut. 5:17), commit adultery (v. 14), or steal (v. 15). In doing so, they set minimum standards for Israel to be a just society and indicate the context in which the people will be called further to be holy and to love the Lord with all their heart, soul, and might (Deut. 6:4–9), and their neighbors with goodwill and generosity (Lev. 19:18). Thus, while the prohibition against stealing is a basic principle of justice in Israel’s national life, the people are called to do more than refrain from taking another person’s possessions. They are to embody the Lord’s love for them by loving the stranger and sojourner as themselves (Lev. 19:33–34). When Jesus refers to the law in the Sermon on the Mount (“you have heard that it was said,” Matt. 5:21ff.), he is correcting not the intended purpose of the OT law but the mistaken presumption that these laws (or their interpretation) were meant to be exhaustive of what it meant to live as a child of the kingdom of heaven. (E.g., as Jesus made clear, simply refraining from murder does not fulfill the law when a person disdains his brother as a fool; or simply refraining from adultery does not fulfill the law when a man lusts after a woman; see Matt. 5:21–24, 27–28; and note on Matt. 5:21–48.)
EXODUS—NOTE ON 20:16 Acting as a false witness (see 23:1–3) suggests a legal trial in which false testimony could lead to punishment for one’s neighbor. Bearing “false witness” is condemned in Scripture for its disastrous effects among people and its utter disregard for God’s character (see Prov. 6:16–19; 12:22; 19:5, 9). The Lord’s righteousness and justice were to be reflected in Israel’s life as a nation, which was thus to exclude speaking falsely, especially for the sake of gaining something at the expense of another person and perverting justice.
EXODUS—NOTE ON 20:17 While the previous four commandments focus on actions committed or words spoken (vv. 13–16), the tenth commandment warns against allowing the heart to covet … anything that is your neighbor’s. When a person covets, he allows the desire for that which is coveted to govern his relationship with other people; this may become the motivation for murder, stealing, or lying either to attain the desired thing or to keep it from someone else. Because of the way that coveting values a particular thing over trust in and obedience to the Lord as the provider, it is also a breach of the first commandment, which the apostle Paul makes clear when he refers to coveting as idolatry (Eph. 5:5; Col. 3:5).
EXODUS—NOTE ON 20:18–20 The last time Israel had experienced a sign of thunder and lightning, it was in the context of the plague of hail sent on Egypt (see 9:23–26). Moses tells the people not to fear that God would kill them (20:20), explaining that God is testing them so that their life in the land might be governed by the fear of the Lord (see Deut. 6:2).
EXODUS—NOTE ON 20:22–26 Worship Instructions: Against Idols and for an Altar. Together with 23:10–19, these verses frame the first section of laws following the Ten Commandments (21:1–23:9) and focus on Israel’s worship. Israel’s relationship with the Lord is her first priority (see the sequence of the Ten Commandments). This is reflected again here in that these religious regulations precede those on relating to one’s neighbor. These rules give more detailed explanations of the obligations implied by the first and second commandments (20:3–6).
EXODUS—NOTE ON 21:1–23:19 Detailed Legislation. This section contains basic guidelines for living together as a just society while also calling the people to live as those who are set apart to the Lord. The specific laws are not intended to be exhaustive but are to result in a way of life characterized by justice and civility among the people of God, so that they are free to pursue moral excellence.
EXODUS—NOTE ON 21:1 The word translated rules could also be rendered “rulings” or “judgments,” i.e., decisions by a judge that could be used to mediate particular disputes between people in Israel.
EXODUS—NOTE ON 21:2–11 All of these rules pertain to slaves in Israel and seek to govern the movement of people in and out of a household in a way that is just—both for them and for the household of which they have been a part. Israelites are to remember what life was like in Egypt and to avoid oppressing one another in the same manner (see Lev. 25:35–46). Although the restitution for slaves is governed by their social situation, their identity as full human beings, rather than mere possessions, is assumed, since they are not included in the laws governing the loss of property (see Ex. 21:33–22:15). (Cf. notes on 1 Cor. 7:21; Eph. 6:5; Col. 3:22–25; Philem. 18–19.)
EXODUS—NOTE ON 21:2 Just as the rhythm of Israel’s life is to be six days of work and then a Sabbath of rest to the Lord (20:8–11), so there will be patterns of giving rest to a slave after six years of service, to the land after six years of cultivation (see 23:10–11; Lev. 25:1–6), and to both people and land in the Year of Jubilee—after seven sets of seven years (see Lev. 25:8–22). Israel’s life is to image the pattern set by the Lord in creation (Gen. 2:1–3), so that they will continually trust him for their provision.
EXODUS—NOTE ON 21:5–6 Debt was the most common reason that people became slaves. To employ a destitute person as a slave could be seen as a benevolent act, as it guaranteed him food and shelter and some income (Gen. 47:23–25). The security provided by a good employer could lead some slaves to choose to remain in that status permanently.
EXODUS—NOTE ON 21:7–11 If a poor family could not afford the costs of a normal wedding, the father might “sell” his daughter to a rich man as his “slave,” i.e., as a secondary wife like Zilpah and Bilhah (Gen. 29:24, 29). As wives from poor families, they could face exploitation—which these laws aim to prevent.
EXODUS—NOTE ON 21:12–32 These laws relate to situations in which someone has been injured by another person (vv. 12–27) or by an animal (vv. 28–32).
EXODUS—NOTE ON 21:13 The reference to a place to which he may flee looks forward to the cities of refuge that the Lord will prescribe (see Num. 35:9–15) in order to protect someone who killed unintentionally—until their case can be judged.
EXODUS—NOTE ON 21:16 This instruction, repeated in Deut. 24:7, indicates that the people of Israel were called to justice not only in the way they treated slaves but also in the manner by which a person could become a slave.
EXODUS—NOTE ON 21:17 This rule is placed among other commandments that deal with either death or physical harm. Its placement here, along with the prescription of the death penalty, highlights the gravity of the command to honor one’s parents (20:12; cf. Mark 7:9–10). As earlier instructions have already indicated, Israel’s faithfulness to the Lord is to be formed not simply through its worship but also in the life of the household (Ex. 12:26; 13:8; cf. also Deut. 4:9; 6:7).
EXODUS—NOTE ON 21:20–21 These verses provide a general rule relating to cases in which a slave has been severely beaten by his master (strikes his slave … with a rod). The instruction not to avenge a slave who survives such a beating because the slave is his money relates only to the financial circumstances of the one he serves; it is neither a description of how a slave as a person is to be understood, nor a prescription for how a slave is to be treated. The expectation for how Israelites were to treat one another (and particularly those who were typically oppressed or overlooked) is indicated in the repeated statements at the end of this section of laws: “You shall not wrong a sojourner or oppress him” (22:21–24; 23:6–9).
EXODUS—NOTE ON 21:22–25 These verses contain phrases that are difficult to interpret. The esv offers a traditional understanding in the text and a more recent view in the footnote. The situation in view is a brawl between men. A pregnant woman nearby is accidentally hit. This results in either a premature live birth or a miscarriage where the child dies (her children come out; the plural “children” is probably a plural of indefiniteness, allowing for either a single or a multiple birth). This much is clear, but interpreters disagree about the exact meaning of the Hebrew traditionally rendered there is no harm … there is harm, and the judges determine (see esv footnote for the alternative reading). According to the traditional view, “harm” is suffered by either the woman or her baby. Depending on the extent of loss (death of the baby, injury to the baby, injury to the mother), the man who caused the injury shall pay “as the judges determine,” presumably according to the “eye-for-eye” principle. As the preceding and following laws show (vv. 26–32), “eye for eye” was not taken literally. It was simply a formula for proportionate punishment or compensation. One implication, however, is that the death of the baby seems to be judged according to the same principles that apply to the taking of other human life (e.g., the death of the mother). The alternative view understands the obscure terms quite differently (see esv footnote). This view presupposes that the baby has died, and the issue is who is to pay the penalty for the death of the baby and the injury to the mother. In a fight, it may not be obvious who is responsible for the damaging blow. If the offender is identifiable, he alone must pay for the loss of life—as much as the husband demands (cf. v. 30). If the offender cannot be identified, the community (you) shall pay. This principle also applies to compensation for injuries the woman may have suffered (according to the “eye-for-eye” principle as noted above). By either interpretation, the OT attributes human personhood to the developing baby in the womb (cf. Ps. 51:5 and note; 71:5–6 and note; 139:13–16); but the law also distinguishes between death due to willful murder and death due to negligence (see Ex. 21:12–14, 28–32). However understood, this law demonstrates the Bible’s concern to protect life, including life in the womb.
EXODUS—NOTE ON 21:23–25 The general principle in Israel is that restitution for a life taken or harmed shall be life for life, eye for eye, tooth for tooth … stripe for stripe (see also Lev. 24:17–22; Deut. 19:21). In relation to taking human life, the rule is grounded in humanity being made in God’s image (see Gen. 9:6) and in the way that bloodshed defiles the land in which a holy God dwells with his people (see Num. 35:30–34). A number of scholars now hold that, as the surrounding context makes clear, the principle is not applied literally in every case, but the application of the principle takes into account differing circumstances (see Ex. 21:12–14, 19, 21, 26–28, 30). In Matt. 5:38–42 Jesus shows that this principle, which was meant to guide judges in assessing damages, was never intended as the rule for ordinary interpersonal relationships (in which the faithful should seek to imitate God’s own generosity).
EXODUS—NOTE ON 21:28–29 In situations where an animal gores and kills a person, the instruction that it shall be stoned is another illustration for Israel that human life is to be understood as holy to the Lord (see also 19:12–13).
EXODUS—NOTE ON 21:33–22:15 These laws relate to loss of animals and property.
EXODUS—NOTE ON 21:33–36 Irresponsible action (like not covering a pit, v. 33) and previous knowledge (like an ox’s tendency to gore, v. 36) are to be taken into consideration when stipulating the sort of restitution that is required.
EXODUS—NOTE ON 22:2–3 if the sun has risen on him. This condition distinguishes between what is permissible retaliation when a thief is caught breaking in during the night (v. 2) vs. during the day (v. 3). The stipulation protects both the one who is surprised by a thief at night (v. 2) and the thief himself, who could be identified during the day and should be brought to the judges for punishment (vv. 3b, 4).
EXODUS—NOTE ON 22:7–13 In addition to laws governing damage to or theft of property owned by a person, this section describes circumstances in which a person has been given either property or animals by another for safekeeping, and what was entrusted to him has been stolen (vv. 7–9) or injured (vv. 10–13).
EXODUS—NOTE ON 22:9 In this case, lying about being the victim of a thief is the means by which a person acts like a thief and takes his neighbor’s property (also in v. 12). Thus, the person must pay double to his neighbor, which is the restitution required of a thief (see v. 4). The person would say “this is it” to indicate, “this is the item in dispute.”
EXODUS—NOTE ON 22:16–17 This rule relates to the practice of a man paying a bride-price to his future father-in-law in order to marry his virgin daughter. Although the expression referring to the one who seduces the daughter most likely implies some mutual consent, the consequence focuses on the responsibility of the man to provide, both through marrying the woman (unless the father utterly refuses, v. 17) and by paying her father (see Deut. 22:28–29). Since the bride-price was equivalent to several years’ wages, Ex. 22:17 amounts to the threat of huge damages in the case of premarital intercourse.
EXODUS—NOTE ON 22:18–20 These rules each carry the penalty of death because they are contrary to Israel being a holy people who worship a holy God: the presence of a sorceress (v. 18; see Lev. 20:26–27), having sex with an animal (Ex. 22:1; see Lev. 18:23), and offering sacrifices to other gods (Ex. 22:20; see 20:3; 23:13) are all things that make Israel unclean and are reasons that the Lord is about to judge the nations in Canaan (see Lev. 20:22–26).
EXODUS—NOTE ON 22:21–23:9 The instruction for Israel not to wrong or oppress a sojourner frames this section (22:21; 23:9), which seeks to help the people recognize that they are called beyond keeping the basic rules for a civil society, to embodying the very character of the Lord in caring for those who are easily oppressed and even those who may be predisposed against them (see 23:4–5).
EXODUS—NOTE ON 22:22 Through his prophets, the Lord will repeatedly denounce the mistreatment of the widow and the fatherless child in Israel and Judah (e.g., Isa. 1:17, 23; Jer. 5:28; 7:5–7; 22:3; Zech. 7:10).
EXODUS—NOTE ON 22:25–27 Amos 2:8 condemns Israel for openly (“beside every altar”) flouting this law.
EXODUS—NOTE ON 23:1–3, 6–8 These sections complement one another and warn Israel against acting to pervert justice (vv. 2, 6) by being a false witness (see 20:16). The structures of civil and religious life in Israel were meant to represent the evaluation of the Lord and to form the people according to his character, which is why the warnings are grounded in the judgment of the Lord: for I will not acquit the wicked (23:7; see 34:7).
EXODUS—NOTE ON 23:4–5 Israel is called beyond merely keeping the civil laws, to act in ways that represent love for an enemy (v. 4) or one who hates them (v. 5; see Lev. 19:18).
EXODUS—NOTE ON 23:6 The warning not to pervert the justice due includes the refusal to take advantage of the poor in a lawsuit (v. 6) as well as to show partiality to them by altering testimony (v. 3).
EXODUS—NOTE ON 23:10–19 See note on 20:22–26.
EXODUS—NOTE ON 23:10 The pattern of work and rest that is to frame Israel’s week (see v. 12) is also to be applied to the pattern of years (see Lev. 25:2–7).
EXODUS—NOTE ON 23:12 As is true for anything that the Lord commands, keeping the Sabbath as a day of rest (20:8–11) is good not only for the individual who is responsible to act faithfully but also for others, in this case for all those who are a part of the household (cf. Mark 2:27).
EXODUS—NOTE ON 23:14–17 This section reaffirms the celebration of the Feast of Unleavened Bread (v. 15; see 12:15–20; 13:3–10) and introduces the Feast of Harvest and the Feast of Ingathering (23:16), which are explained in further detail later (see Lev. 23:9–22).
EXODUS—NOTE ON 23:19 The reason for this rule is not made explicit here or in the other places where it is repeated (see 34:26; Deut. 14:21). Boiling a young goat in its mother’s milk may have been a pagan religious ceremony practiced by the nations in Canaan as a way to induce fertility. Alternatively it may be seen as a gross violation of the natural order: the young goat should drink its mother’s milk and gain life from it, not be cooked in it.
EXODUS—NOTE ON 23:20–33 Commands for the Conquest. The Lord promises to send his angel before the people into Canaan (vv. 20, 23) and calls them to obey him by driving the nations out, by destroying their places of worship, and by being faithful in serving him alone.
EXODUS—NOTE ON 23:20–22 The angel who will go before Israel is described in ways that closely identify him with God: the Lord tells Israel not to rebel against him (v. 21) because he will not pardon your transgression and because my name is in him (v. 21, implying God’s nature and character), and that to obey his voice is to do all that I say (v. 22). When Joshua finally leads the people into the land, he meets a figure outside Jericho referred to as “the commander of the army of the LORD” who speaks nearly identical words as those spoken to Moses at the burning bush (see 3:2; Josh. 5:13–15); both his title and drawn sword seem to identify him with the angel who has protected Israel (see Ex. 14:19) and who is promised here to go before them into Canaan (see also 33:2).
EXODUS—NOTE ON 23:24 you shall not bow down to their gods. See note on 20:3.
EXODUS—NOTE ON 23:25–26 Among the gods worshiped in both Egypt and Canaan were those believed to have control over crops, health, or fertility. The Lord made it clear through the signs in Egypt that he has power over all of life and he calls Israel to serve him alone, promising the people blessings through the provisions of food and health (v. 25; see also 15:26) and offspring (23:26).
EXODUS—NOTE ON 24:1–18 Covenant Confirmed. This section describes three different aspects of the covenant being confirmed: (1) Moses leads the people of Israel in sacrificing to the Lord and reconfirming the covenant with them (vv. 3–8); (2) Moses, Aaron and his sons, and the elders worship the Lord and eat before him (vv. 1–2, 9–11); and (3) Moses and Joshua go further up the mountain in order for Moses alone to enter the cloud of the Lord’s presence (vv. 12–18).
EXODUS—NOTE ON 24:1–2 The distinctions explained in relation to the Lord’s presence on Mount Sinai are preparing Israel for the tabernacle. The three groups of people represent three different levels of proximity to the Lord’s presence: (1) the people shall not come up (v. 2); (2) Moses, Aaron and his sons, and the elders will worship from afar (v. 1); and (3) Moses alone shall come near to the LORD (v. 2).
EXODUS—NOTE ON 24:4 This is one of three references in Exodus to Moses writing (also 34:28) or being commanded to write (17:14; see also Deut. 31:9).
EXODUS—NOTE ON 24:5 The narrative of Exodus has already referred to burnt offerings (10:25; 18:12) and peace offerings (20:24), but the Lord had not yet prescribed their practice or described their function for Israel. While Israel likely had some familiarity with the function of sacrifice, the people manifest their need for the Lord’s further instructions when they offer burnt offerings and peace offerings to the golden calf (see 32:6).
EXODUS—NOTE ON 24:6–8 The reasons for the covenant-confirming actions of blood thrown against the altar (v. 6) and on the people (v. 8) are not made explicit, but they probably signify the cleansing and atonement aspects of each. The blood links the altar and the people, symbolizing the union of God and Israel in the covenant. The Lord had called Israel to keep his covenant as the means to serving as a kingdom of priests and a holy nation (19:4–6), and here he anoints and inaugurates them to live as such (see Heb. 9:18–22).
EXODUS—NOTE ON 24:7 The Book of the Covenant most likely refers to both the Ten Commandments (20:1–21) and the commands and rules that follow (20:22–23:33).
EXODUS—NOTE ON 24:8 the blood of the covenant. When Jesus uses this phrase of the cup in the Last Supper (Matt. 26:28; Mark 14:24), he is likening the Christian communion meal to the OT peace offering (see note on Ex. 24:9–11; cf. also 1 Cor. 10:17–18).
EXODUS—NOTE ON 24:9–11 Moses, Aaron and his sons, and 70 of the elders partake in what the peace offering (v. 5) signifies: fellowship and communion in the presence of God. The description focuses on the fact that the men saw the God of Israel (vv. 9–11) and remained unharmed. According to 33:20 “man shall not see me and live,” so the “seeing” here in 24:10 was something different from that of 33:20; cf. 33:23, which perhaps denotes a partial, as opposed to a full and complete, vision of God (see notes on Matt. 5:8; John 1:18; Rev. 22:4). The description of the clear surface they saw under his feet may indicate that this is all they saw of God.
EXODUS—NOTE ON 24:13–14 This is the first time Joshua is referred to as Moses’ assistant (also 33:11; Josh. 1:1). Hur helped Aaron hold up Moses’ hands during the battle with Amalek (Ex. 17:10–12).
EXODUS—NOTE ON 24:17–18 like a devouring fire. God’s presence is often signified in Exodus by fire (see also 3:2; 13:21–22; 19:18; 40:38; cf. Deut. 4:24; 9:3). Moses enters the cloud as the one with whom the Lord has chosen to meet, and therefore he is not destroyed (see Ex. 24:9–11).
EXODUS—NOTE ON 25:1–31:17 Instructions for the Tabernacle. The instructions for the tabernacle (25:1–31:17) and the description of the instructions being carried out (35:4–40:38) make up the majority of the second half of the book of Exodus. The Lord said of Israel, “I will take you to be my people, and I will be your God” (6:7), and the focus on the tabernacle is grounded in the fact that it is the means through which the Lord chose to dwell in the midst of his people (see 25:8; 29:45). The level of detail in the instructions emphasizes that Israel is to worship the Lord according to his word and that the materials, design, and layout of the tabernacle signify how Israel is to relate to the Lord, who is both holy and in their midst. For example, the objects inside the tabernacle where the Lord will meet with his people are made of or overlaid with pure gold (in contrast to the materials outside the tent, which are made of bronze and silver). Although the instructions include a significant level of detail, the details are not exhaustive enough for the reader to be sure precisely how every aspect was to be made (Moses is repeatedly “shown” how to make it, 25:9). The inclusion of the details may also have been meant to ensure that any early Israelite hearing the instructions read aloud would recognize that the tabernacle in their midst was indeed the one revealed to Moses, for him to oversee in construction. At the same time, there are two important keys to understanding the symbolism of the tabernacle. First, the tabernacle is seen as a tented palace for Israel’s divine king. He is enthroned on the ark of the covenant in the innermost Holy of Holies (the Most Holy Place). His royalty is symbolized by the purple of the curtains and his divinity by the blue. The closer items are to the Holy of Holies, the more valuable are the metals (bronze→silver→gold) of which they are made. The other symbolic dimension is Eden. The tabernacle, like the garden of Eden, is where God dwells, and various details of the tabernacle suggest it is a mini-Eden. These parallels include the east-facing entrance guarded by cherubim, the gold, the tree of life (lampstand), and the tree of knowledge (the law). Thus God’s dwelling in the tabernacle was a step toward the restoration of paradise, which is to be completed in the new heaven and earth (Revelation 21–22).
EXODUS—NOTE ON 25:1–9 Request for Contributions. Israel’s ability to make a contribution for the sanctuary was most likely possible through the precious metals and materials that the people brought out of Egypt according to the promise of the Lord (see 3:21–22; 11:2; 12:35–36).
EXODUS—NOTE ON 25:8 A sanctuary is a “holy place,” which, like the ground at the burning bush, is made holy by the Lord’s presence (3:5). The presence of the Lord in Israel’s midst will be borne out in the arrangement of the camp around the tabernacle (see Num. 2:1–34).
EXODUS—NOTE ON 25:9 Israel is to follow the pattern for the sanctuary exactly as the Lord shows Moses (also v. 40; 26:30; 27:8) both because the fear of the Lord is shown through fidelity to what he commands and also because the particulars of the sanctuary are meant to teach the people what it means to have a holy God dwell among them.
EXODUS—NOTE ON 25:10–22 Ark of the Covenant. The instructions for the sanctuary begin with the ark (see 37:1–9), which is God’s throne, from where he will meet and speak with Moses (25:22). The special function of the ark is borne out in several ways: its pieces are to be overlaid with or made of pure gold (vv. 11–14, 17–18); it will contain the testimony (v. 16) that the Lord will give Moses, that is, the tablets of the Ten Commandments; and it is to be the only item in the Most Holy Place (see 26:33).
EXODUS—NOTE ON 25:17–22 The mercy seat (v. 17) and the two cherubim (vv. 18–20) are to be made of gold and fashioned as one piece, which will act as the cover for the ark (v. 21; see illustration). The noun translated “mercy seat” (Hb. kapporet) may be related to the verb that typically has the sense “to make atonement” (Hb. kipper) and is thus sometimes translated as “atonement cover.” The instructions here focus on the fact that it is from above the mercy seat, from between the two cherubim that the Lord will speak to Moses (v. 22; see also Num. 7:89). For this reason, the Lord is sometimes referred to in the OT as being “enthroned” upon the cherubim (Ps. 80:1; also 1 Sam. 4:4; 2 Sam. 6:2; Isa. 37:16). Cherubim are the traditional guardians of holy places. Archaeological finds from non-Israelite societies suggest that these sometimes looked like winged bulls or lions with human heads.
EXODUS—NOTE ON 25:23–30 Table for the Bread of the Presence. The table (see 37:10–16) is one of three items in the Holy Place (see 40:4–5); like all the items, its pieces are to be either overlaid with gold (25:24–26, 28) or made of it (v. 29; see illustration). The bread of the Presence consisted of 12 flat loaves of bread, symbolizing the 12 tribes of Israel (Lev. 24:5–9). Facing the lampstand, they enjoyed the perpetual light of divine blessing.
The Ark of the Covenant
The ark of the covenant (Ex. 25:10–22; 37:1–9) was the only piece of furniture in the Most Holy Place; the ark and its contents were kept hidden from view at all times. The ark itself was a wooden chest, overlaid with pure gold, measuring 3.75 feet long, 2.25 feet wide, and 2.25 feet high (1.1 m x 0.7 m x 0.7 m). It contained within it the two stone tablets of the Testimony (the Ten Commandments). The author of Hebrews adds that it also contained “a golden urn holding the manna, and Aaron’s staff that budded” (Heb. 9:4). The ark was not to be touched by human hands. Two wooden poles, overlaid with gold, were used to transport it and were not to be removed from the ark. The mercy seat, or atonement cover, was a solid golden slab that fitted perfectly on top of the ark. The golden cherubim, which were hammered out of the same piece of gold, had wings outstretched over the mercy seat and faces that looked downward (in reverent awe). It was here, from between the cherubim, that God spoke to Moses, the representative of the people of Israel. Ancient iconography often depicts cherubim as having a lion-like body, wings, and a human face.
EXODUS—NOTE ON 25:31–40 Golden Lampstand. The lampstand (see 37:17–24) is the second of three items in the Holy Place; like the other pieces in the tabernacle, it is made of pure gold (25:31; see illustration). The lamp provides light within the tabernacle, and the priests will be instructed to keep it burning regularly (see 27:20–21; Lev. 24:1–4). Its description in terms of cups, calyxes, and flowers shows that it was a symbolic tree, recalling the tree of life in Eden.
The Table for the Bread of the Presence
The wooden table, overlaid with pure gold (Ex. 25:23–30; 37:10–16), was 3 feet long, 1.5 feet wide, and 2.25 feet high (1 m x 0.5 m x 0.7 m). It held the 12 loaves (Lev. 24:5–9) of the bread of the Presence, which were holy (1 Sam. 21:4). Wooden poles, overlaid with gold, were inserted through the rings of the table when the table was transported.
EXODUS—NOTE ON 25:40 Hebrews 8:5 cites this text in support of its argument that the tent was a faithful copy of the heavenly realities Moses saw on the mountain. From the perspective of the author of Hebrews, the tent had its purpose in the history of God’s people, but that purpose is now finished, and the (probably Jewish Christian) audience must not think of relying on it as if it were a divinely sanctioned substitute for Christian faithfulness.
The Golden Lampstand
The golden lampstand (Ex. 25:31–40) was made of pure gold, hammered out of one solid piece. Resting on a base, the central stem had six branches, three on either side, together carrying seven lamps. The lampstand with its branches was modeled on a flowering almond tree.
EXODUS—NOTE ON 26:1–37 Tent of the Tabernacle. This section describes the curtains, frames, and bars (vv. 1–30) that would make up the tabernacle (see 36:8–38), which was divided into two sections internally (the Most Holy Place and the Holy Place, 26:31–34) with a screen for the entrance (vv. 36–37). See the illustration of the tabernacle tent. The tent’s external dimensions were 45 feet long, 15 feet wide, and 15 feet high (or 13.7 m by 4.6 m by 4.6 m). It was surrounded by a screened courtyard 50 yards by 25 yards (or 45.7 m by 22.9 m); see 27:9–19.
EXODUS—NOTE ON 26:1 The cherubim (also 25:18) are likely included in the design to signify that the tabernacle is the place on earth where the God of heaven has chosen to dwell with Israel. When Adam and Eve are sent out of the garden, cherubim are placed at the entrance to ensure that the couple do not eat from the tree of life in their fallen state (Gen. 3:22–24). Since the cherubim are incorporated on the curtains of the tabernacle and on the veil that separates the Most Holy Place where God will be present (Ex. 26:31), they may represent a similar warning.
EXODUS—NOTE ON 26:7–14 In addition to the fine linen curtains that make up the inner part of the tabernacle, there are also curtains of goats’ hair (v. 7), a covering of tanned rams’ skins and a covering of goatskins (v. 14) that cover the tabernacle.
EXODUS—NOTE ON 26:30 The details given here as well as for other elements are not exhaustive, which is also indicated when the Lord repeats the command that Moses shall follow the pattern or plan he was shown on the mountain (see 25:9, 40; 27:8).
EXODUS—NOTE ON 26:31 The colors and design of the veil are the same as the curtains on top of the tabernacle (v. 1).
EXODUS—NOTE ON 26:33–35 The Most Holy Place will contain only the ark of the testimony, separated by a veil from the Holy Place, which will include the altar of incense (see 30:1–10) in addition to the lampstand and table already mentioned (see 25:23–40).
EXODUS—NOTE ON 27:1–8 Bronze Altar. This altar made of wood and overlaid with bronze is referred to later by its function: “the altar of burnt offering” (see 38:1–7). The altar was placed before the door of the tabernacle with the bronze basin between them (40:6–7) and they were the only two items inside the court around the tabernacle (see illustration of the bronze altar). This is the altar where the priests will offer the sacrifices that the Lord commands Israel to bring to him (see Lev. 1:1–7:38).
The Tabernacle Tent
The entire tent was 45 feet (13.7 m) long, 15 feet (4.6 m) wide, and 15 feet (4.6 m) high. It was a wooden skeletal structure, overlaid with gold, with no solid roof or front wall (Ex. 26:15–29). Five wooden bars (overlaid with gold) passed through rings attached to each frame (Ex. 26:26–30).
EXODUS—NOTE ON 27:2 The altar is to be made with horns on each corner. The function and significance of the horns are not explained, but they are referred to when both Adonijah and Joab take hold of them in order to seek refuge from Solomon (see 1 Kings 1:50; 2:28).
EXODUS—NOTE ON 27:9–19 Court of the Tabernacle. The court of the tabernacle (see 38:9–20) encloses both the tabernacle and the bronze basin and altar of burnt offering (see illustration of the tabernacle).
The Bronze Altar
The bronze altar for burnt offerings (Ex. 27:1–8; 38:1–7) stood in the outer courtyard with its poles removed. It was a hollow wooden box, overlaid with bronze, measuring 4.5 feet high and 7.5 feet long and wide (1.4 m x 2.3 m x 2.3 m). There was a bronze grating on the top and on the sides of the altar.
EXODUS—NOTE ON 27:10–11 The materials for constructing the court will include the precious metals bronze and silver (also vv. 17–19)—lesser metals than the pure gold prescribed for the elements inside the tabernacle (25:10–40), since they are farther from the Most Holy Place, where the Lord dwells.
EXODUS—NOTE ON 27:13 The instructions for the court include mention of the fact that the tabernacle and its court will be set up with the front to the east. The sanctuary, like the garden of Eden, is entered from the east (Gen. 3:24).
EXODUS—NOTE ON 27:20–21 Oil for the Lamp. In addition to the sacrifices that will be prescribed, the people of Israel are also to bring olive oil for the lamp that is in the tabernacle (see 25:31–40).
The Tabernacle and Court
The tabernacle was a portable temple—a “tent of meeting”—within a movable courtyard (Exodus 25–31; 35–40). It was constructed after the pattern that Yahweh revealed to Moses on Mount Sinai, and was assembled in the desert as Moses led the Israelites from Egypt to the Promised Land. See an enlargement of the tent itself. The tabernacle courtyard was 150 feet (46 m) long and 75 feet (23 m) wide, totaling 11,250 square feet (1,045 square meters).
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EXODUS—NOTE ON 28:1–43 Garments for the Priests. This section includes the command that Aaron and his sons will serve the Lord as priests (v. 1) and describes the holy garments that are to be made for Aaron (vv. 2–39) and his sons (vv. 40–43).
EXODUS—NOTE ON 28:1 The names of Aaron’s sons are recorded in the genealogy of Aaron and Moses (6:23), preserving their lineage as those who were to serve as priests. The sons are listed here with the slight difference that they are set in pairs: Nadab and Abihu, Eleazar and Ithamar. The reference to Nadab and Abihu together seems to highlight the pair and prepare the reader to interpret the events of their death (see Lev. 10:1–2) in light of their participation in the events of Exodus (see Ex. 24:9–11).
EXODUS—NOTE ON 28:2 for glory and for beauty. Aaron’s garments, like the tabernacle and its elements, are made from precious materials and decorated with vivid colors representing the glory of the Lord who is present in the midst of his people. (See the illustration, The High Priest’s Holy Garments.)
EXODUS—NOTE ON 28:5 gold, blue and purple and scarlet yarns. These are the same colors as the materials and yarns used in the tabernacle (25:11, 24, 31; 26:1). These materials imply that the priests are close to God and act as his representatives to the people (e.g., in overseeing sacrifices, in pronouncing blessings, in teaching God’s word, in administering justice, and in their example of holiness).
EXODUS—NOTE ON 28:9–30 The priestly mediation is two-way: God to Israel and Israel to God. The jewels on Aaron’s robes represent the 12 tribes of Israel, on whose behalf Aaron enters God’s presence. The ephod (vv. 6–14) is to have two onyx stones, each engraved with six of the names of the sons of Israel. The breastpiece of judgment (vv. 15–30) is to have 12 different stones set in four rows of three, each with the name of one of the 12 tribes. The ephod and the breastpiece together represent the value that the Lord places upon his people as a whole nation (six names each on two onyx stones), and as individual tribes (each named on an individual precious stone). Note how similar stones adorn the new Jerusalem (Rev. 21:12–21). These two pieces of Aaron’s clothing also indicate that he is to act as a representative on behalf of the 12 tribes before the LORD in order to bring them to remembrance (Ex. 28:12, 29).
EXODUS—NOTE ON 28:30 The Urim and the Thummim (see note on 1 Sam. 14:41–42) are to be placed in the breastpiece of judgment and carried before the Lord, but their function is not fully explained. From several contexts where they are referred to in the OT, it appears that the Urim and Thummim, whatever they were, were used in seeking the Lord’s decision on particular matters (see Num. 27:21; 1 Sam. 28:6; Ezra 2:63; see also 1 Sam. 23:9; 30:7–8).
EXODUS—NOTE ON 28:35 so that he does not die. Approaching God carelessly can lead to death (19:21–25). Every aspect of the tabernacle service involves intentional actions on the part of the priests and the people that are meant to teach Israel that the Lord is holy. The Lord did not need to be alerted to Aaron’s presence by the sound of bells, but they served to greet God reverently when Aaron entered and left the tabernacle.
EXODUS—NOTE ON 28:36–38 For an artist’s conception of the turban and the plate, see The High Priest’s Holy Garments. The inscription on the plate, which the priest bears on his forehead, declares that the priest and those he represents, as well as the priestly services, are all “Holy to the LORD.”
EXODUS—NOTE ON 28:42–43 The requirement related to the linen undergarments (v. 42) so that Aaron and his sons will not bear guilt and die (v. 43) expounds the rule in 20:26 about not approaching God’s altar naked. This again links up with the Eden imagery. Adam and Eve had to wear clothes in God’s presence after the fall. So must the priests in the tabernacle.
EXODUS—NOTE ON 29:1–46 The two following sections give the instructions on (1) how to consecrate Aaron and his sons to serve the Lord as priests (vv. 1–37), and (2) how they were to make the daily offerings (vv. 38–46). The Lord will consecrate the tabernacle and priests (v. 44), and through them, his people (vv. 42b–46).
EXODUS—NOTE ON 29:1–37 Consecration of the Priests. Aaron and his sons are to be consecrated to serve the Lord as priests in a manner that reflects some of the regular service they will perform as priests on behalf of the people (see Lev. 1:1–7:38): preparation (Ex. 29:1–9), a sin offering (vv. 10–14), two burnt offerings—one for the Lord (vv. 15–18) and one for ordination (vv. 19–28), followed by instructions for the practice and perpetuation of ordaining Aaron’s sons as priests (vv. 29–37). These instructions will not be carried out until the tabernacle is built (see Lev. 8:1–9:24).
EXODUS—NOTE ON 29:1–3 The animals and food that are to be offered in the consecration of Aaron and his sons (vv. 10–28) are a preview of the instructions for offerings prescribed in Lev. 1:1–7:38.
EXODUS—NOTE ON 29:7 The anointing oil will be used to anoint the tabernacle and all of its pieces as well as Aaron and his sons (see 30:22–33).
EXODUS—NOTE ON 29:10–14 The bull (v. 10) is to be offered as a sin offering (v. 14), which is described as having the function of purifying the altar and making atonement for it (v. 36; see also Lev. 4:1–12).
EXODUS—NOTE ON 29:15–18 The first of the two rams (v. 15) is to be offered as a burnt offering (v. 18), which is the same offering later described in Leviticus as atoning for the sin of the one who offers it (see Lev. 1:3–9).
EXODUS—NOTE ON 29:19–28 The other ram (v. 19) is offered as a ram of ordination (vv. 22, 27), which differs in at least two respects from the burnt offering (vv. 15–18). First, some of the blood is placed on Aaron and his sons before it is thrown against the altar (v. 20) as well as then being sprinkled on their clothes along with anointing oil in order to consecrate both the priests and their garments (v. 21). Second, rather than burning the whole ram on the altar, certain parts are offered to the Lord together with bread (vv. 22–25) and the breast is eaten by the priests (vv. 26–28).
EXODUS—NOTE ON 29:20 Since Aaron and his sons were dressed in their priestly garments, the blood is placed on the ears, thumbs, and great toes, the exposed parts representing the whole. The specification of the right member of each of these body parts is probably connected to the way that the right hand is considered the place of honor (see Gen. 48:17–19). As in Ex. 24:6–8, putting the blood on the priests and on the altar serves to link them closely to God. It may also be seen to purify them from sin.
EXODUS—NOTE ON 29:27–28 This instruction looks forward to the sacrifices that the people will bring and indicates that in peace offerings the breast and the right thigh are consecrated to the priest (see Lev. 7:29–36).
EXODUS—NOTE ON 29:31–34 This section instructs the priests that their portion of the ram of ordination (see vv. 26–28) has to be treated as holy in terms of where it is cooked and eaten, who is able to eat it, and for how long it may be kept.
EXODUS—NOTE ON 29:35–37 The ordination process is to take place over seven days (see Lev. 8:33–36).
EXODUS—NOTE ON 29:38–46 Offering and Promises of the Tabernacle. This section includes instructions for the morning and twilight sacrifice of a burnt offering, which was to be the regular service of the priests (vv. 38–42a). It closes with the reminder that, in all that has been prescribed for the tabernacle and its service, it is the Lord who meets with, dwells among, and sanctifies his people (vv. 42b–46). In their repetition of first-person statements (e.g., I will meet), these verses echo the Lord’s reminder to Moses after the first request before Pharaoh (see 6:1–9).
EXODUS—NOTE ON 30:1–10 Altar of Incense. The altar for burning incense is similar in construction to the altar for burnt offering (27:1–8), except that it is smaller and is overlaid with pure gold (30:3) since it is one of the three pieces that serve in the Holy Place.
EXODUS—NOTE ON 30:6–8 The altar is to be placed in the Holy Place before the veil that separates it from the Most Holy Place and the ark of the testimony (v. 6; see illustration of the tabernacle tent). Aaron is to burn incense on the altar as an offering before the Lord in the morning and the evening, which correspond to the times when he is also to tend the lamps (vv. 7–8; see 27:21).
EXODUS—NOTE ON 30:9 The prohibition against the priests offering unauthorized incense, like all the other tabernacle regulations, emphasizes that the Lord is holy (see Lev. 10:1–3). The holiness of the incense means that it must not be made for any other purpose (see Ex. 30:34–38).
EXODUS—NOTE ON 30:11–16 Census Offering. Every person numbered in a census is to give half a shekel (v. 13) for the service of the tabernacle (v. 16). The instructions emphasize that it is to be understood as an offering to the LORD (vv. 13–14), either as a ransom (v. 12) or to make atonement for your lives (vv. 15–16).
The Altar of Incense
The wooden altar, overlaid with pure gold (Ex. 30:1–10; 37:25–28), was 3 feet high, and 1.5 feet long and wide (1 m x 0.5 m x 0.5 m). It stood in the Holy Place before the veil which separated the Holy Place from the Most Holy Place. It was transported by means of wooden poles which were overlaid with gold and inserted through rings attached to the sides of the altar.
EXODUS—NOTE ON 30:12 The fact that the ransom is explained as averting a plague warns Israel against allowing a census to replace their dependence upon the Lord. Pride in numbers appears to be the reason for the adverse judgment on David’s census (see 2 Sam. 24:1–17; 1 Chron. 21:1–17).
EXODUS—NOTE ON 30:17–21 Bronze Basin. The basin of bronze is for the priests to wash themselves before serving either in the tent of meeting or at the altar for burnt offering. It is placed between them in the court of the sanctuary (see illustration of the tabernacle and its court). The basin may also have been used to wash the sacrifices (Lev. 1:9).
EXODUS—NOTE ON 30:20–21 so that they may not die. See note on 28:35.
EXODUS—NOTE ON 30:22–38 Anointing Oil and Incense. This section gives instructions for making the anointing oil (vv. 22–33) and incense (vv. 34–38). Since the oil is used to consecrate the elements of the tabernacle and the priests (vv. 26–30) and the incense is to be burned on the altar inside the Holy Place (v. 36), the section repeatedly emphasizes that each is to be treated as holy (vv. 25, 29, 31, 32) and not to be used for any other purpose (vv. 32, 37).
EXODUS—NOTE ON 30:33–38 shall be cut off from his people. See note on 12:15.
EXODUS—NOTE ON 31:1–11 Craftsmen. This section names Bezalel (v. 2) and Oholiab (v. 6) as those whom the Lord had prepared to work in every craft he had prescribed for the construction of the tabernacle and all its elements (see 35:30–36:2).
EXODUS—NOTE ON 31:3–5 Bezalel is described as being filled … with the Spirit of God, which means here that he has been equipped to fulfill the particular task to which he was called: with ability and intelligence … to devise … to work (vv. 3b–4). The expression “filled with the Spirit” appears in 28:3; 35:31; Deut. 34:9; Mic. 3:8, each time with the idea of God fitting the person for a task that serves the well-being of God’s people; this is the likely background for the NT expression; e.g., Luke 1:15, 41; Acts 2:4; Eph. 5:18.
EXODUS—NOTE ON 31:12–17 Sabbath. This section explicitly reminds Israel of what the instructions about the tabernacle signify: remembering the Sabbath by keeping it holy is integral to Israel’s life as the people who are sanctified (or “made holy”) by the Lord (see 20:8–11; 35:1–3). This passage grounds Israel’s Sabbath observance both in creation (31:17; cf. 20:11), which Israel shares with all mankind, and in God’s special choice of Israel (“sanctify,” 31:13; “covenant forever,” v. 16). The form of the fourth commandment in Exodus (20:8–11) stresses the first, while that in Deuteronomy (Deut. 5:12–15) stresses the second. This section shows that there is no tension between the two emphases.
EXODUS—NOTE ON 31:14–15 The parallel statements regarding whoever does any work on the Sabbath indicates that putting a person to death (v. 15) is to signify the reality of that soul being cut off from among his people (v. 14). The judgment that “one shall be cut off from among his people” occurs a number of times in the law without indicating precisely what is meant (see 12:15 and note; cf. Lev. 17:10; Num. 9:13). Although the judgment at times appears to include death at the hand of the congregation when the offender is known to them (as prescribed here), it also indicates at times that the person would be killed directly by the Lord (see Ex. 30:38; Lev. 10:1–3), or suffer some other kind of separation from covenant benefits.
EXODUS—NOTE ON 31:18 Moses Receives the Tablets. This brief statement declares that the Lord gave Moses the tablets of the testimony (the Ten Commandments), which was the purpose for which he had called him up to the mountain (see 24:12).
EXODUS—NOTE ON 32:1–34:35 Covenant Breach, Intercession, and Renewal. Between the instructions for the tabernacle (25:1–31:17) and their being carried out (35:1–40:33) is a section of narrative that illustrates Israel’s need for the sanctifying work of the Lord: the people of Israel break the covenant (32:1–35), the Lord responds in anger, but Moses intercedes for the people (33:1–23), and the Lord renews the covenant (34:1–35).
EXODUS—NOTE ON 32:1–35 Covenant Breach: The Golden Calf. After hearing the Lord speak from Mount Sinai (see 20:22) and agreeing to keep the covenant (see 24:3, 7), the people of Israel become impatient with the length of time Moses is up on the mountain and break the covenant by making an idol and worshiping it with offerings and a feast (32:1–6). The rest of the account focuses on Moses’ actions: upon coming down the mountain he breaks the tablets in anger (vv. 15–19), destroys the idol (v. 20), receives from Aaron a lame, self-serving explanation of the event (vv. 21–24), and executes judgment (vv. 25–29) before going back up the mountain to intercede for the people again (vv. 30–34). While illustrating the unfaithfulness of many of the people, the account highlights the faithful maturing of Moses as a leader and shows him bearing aspects of the Lord’s character.
EXODUS—NOTE ON 32:1 make us gods who shall go before us. In the NT, Stephen’s response before the high priest recounts aspects of Israel’s history and says of this event that Israel “thrust [Moses] aside, and in their hearts they turned to Egypt” (Acts 7:39).
EXODUS—NOTE ON 32:4 These are your gods, O Israel, who brought you up out of the land of Egypt. The plurals “these” and “gods” may indicate that Israel considered the calf to be another god alongside the Lord (see Aaron’s proclamation of a “feast to the LORD” in v. 5). Whatever the people may have thought, their words and their actions are clearly out of accord with both the first (20:3) and second commandments (20:4–6). This incident also prefigures one of the most disastrous acts in Israel’s later history, when Jeroboam I speaks the same words before two golden calves, which he sets up for the specific purpose of creating an alternative to worshiping the Lord in Jerusalem (see 1 Kings 12:26–28).
EXODUS—NOTE ON 32:6 The people offered burnt offerings and peace offerings to the calf, which are the same offerings they had made to the Lord at the base of Mount Sinai just before they confirmed their commitment to keeping his covenant (see 24:5). the people sat down to eat and drink and rose up to play. In 1 Cor. 10:7 Paul cites this to show that simply being a part of God’s people is not enough; God’s own people must show faithful loyalty to him, and avoid thinking that mixing pagan practices into their lives is harmless.
EXODUS—NOTE ON 32:10–14 Moses responds to the Lord’s statement about destroying the people and making a nation out of him (v. 10), appealing to God’s own reputation among the Gentiles (whom God intends to bless through Israel, cf. 19:6; Gen. 12:2–3) and his promises to Abraham (Ex. 32:11–13). Moses’ intercession on behalf of the people results in the Lord’s relenting from consuming them entirely (v. 14; see also Num. 14:12–21). However, Moses himself will be a means of judgment on some of the people (Ex. 32:26–29), and the Lord will judge them further through a plague (v. 35).
EXODUS—NOTE ON 32:11 In his intercession for the people, Moses argues the Lord’s words back to him when he refers to Israel as “your people, whom you have brought out of the land of Egypt” (see v. 7).
EXODUS—NOTE ON 32:16 the writing was the writing of God. See 31:18.
EXODUS—NOTE ON 32:19 When Moses’ anger burned hot, his response images the Lord’s (v. 10) and highlights the fact that Aaron has not handled the situation appropriately (see v. 22). When he throws down the tablets and breaks them, it is an apt picture of what the people have done in worshiping the calf.
EXODUS—NOTE ON 32:20 The significance of making the people drink the water is not explained. It may represent (1) a further step in the destruction and desecration of the idol to have the people digest and pass it; or (2) a step in the shaming of the Israelites for their folly in worshiping the calf; or (3) a type of test, something like the test for adultery in Num. 5:16–22, exposing degrees of guilt.
EXODUS—NOTE ON 32:24 As painful as it is, due to the gravity of the circumstances, there is humor in Aaron’s feeble attempt to distance himself from responsibility by claiming that he merely threw the metal into the fire and out came this calf (see v. 4).
EXODUS—NOTE ON 32:27 each of you kill his brother and his companion and his neighbor. It is not clear precisely what Moses’ instruction to the Levites meant in terms of whether there was any sort of discerning whom they were to kill. Given the Lord’s words to Moses in v. 33 about “whoever has sinned against me,” it seems unlikely that the Levites’ choices were random.
EXODUS—NOTE ON 32:33–34 The Lord affirms the presumption in Moses’ request that the Lord determines whose names will be in his book, a reality which is referred to in both the OT and NT in various ways: “the book of the living” (Ps. 69:28), “the book” (Dan. 12:1), “names … written in heaven” (Luke 10:20), “the book of life” (Phil. 4:3).
EXODUS—NOTE ON 33:1–23 Moses Intercedes for the People. After the incident with the golden calf (32:1–35), this chapter narrates the tension of the events as the Lord says he will not go among his people (33:1–6), and the existence of a temporary tent of meeting raises questions about the future of the tabernacle (vv. 7–11). It is in this context that Moses continues to mature in the role of covenant representative as he intercedes again (see 32:9–14) for the people of Israel (33:12–23).
EXODUS—NOTE ON 33:1–8 The Lord instructs Moses to lead the people toward the land of Canaan and promises again that an angel will go before them (see 23:20), but because Israel is a stiff-necked people (also 33:5; 32:9; 34:9), the Lord says that he will not go up among them, so as not to destroy them. When Moses intercedes on Israel’s behalf, he will ask that the Lord go with Israel particularly because of their condition and their need for his pardon (see 34:8–9).
EXODUS—NOTE ON 33:7–11 The description of this tent of meeting being located far off and outside the camp (v. 7) contrasts with the description of the tabernacle as the place where the Lord was to “dwell in their midst” (25:8). This section steps off the main story line and introduces tension in the narrative related to how the covenant breach (ch. 32) and the Lord’s response (33:1–6) will affect the existence of the sanctuary that has been described (25:1–31:17). The remainder of the section hangs with expectant hope in light of the Lord’s abiding presence in the pillar of cloud (see 13:21; 14:19; 24:15) and the continued relationship with Moses, to whom he speaks face to face (33:8–11). The people’s focus on Moses whenever he would go in and out of the camp foreshadows the way that his intercession (vv. 12–18; 34:8–9) will be the means by which the Lord commits himself to come back into their midst.
EXODUS—NOTE ON 33:12–16 Moses intercedes again on behalf of the people (see 32:11–13, 30–32) and appeals both to the special relationship that he has with the Lord and to the fact that this nation is your people (33:13). Although God has drawn back from destroying all the people, he has promised only to send an angel to lead them into the land. This is not good enough for Moses, who demands that the Lord himself accompany them (v. 15). God accepts his plea, and his presence is demonstrated personally to Moses in 33:17–34:28 and publicly by the construction of the tabernacle (chs. 35–40).
EXODUS—NOTE ON 33:17–18 Moses’ request to see the Lord’s glory (v. 18; see note on 16:7) should be interpreted primarily in light of his role as covenant representative on behalf of the people and not simply as for the sake of his own experience, however much he desired it as a personal blessing. In response to the Lord saying that he will go with his people (33:17), Moses is asking him to signify his presence as he did when the covenant was confirmed at Mount Sinai (see 24:9–11, 15–18) and maybe even more particularly to pledge that he will dwell among his people in the tabernacle so that both it and the people would be “sanctified by [his] glory” (29:43–46).
EXODUS—NOTE ON 33:19 The Lord’s words appear to be a response to Moses’ requests—that the Lord would show him his ways (v. 13) and his glory (v. 18). The description points forward to the event of the Lord’s self-declaration that is to come: “I will make all my goodness pass before you and will proclaim before you my name ‘The LORD’ (see 34:5–6) … I will be gracious … and will show mercy” (see 34:6). Paul cites this in Rom. 9:15 to show that, when God shows mercy, it is because he has chosen to do so.
EXODUS—NOTE ON 34:1–35 Covenant Renewal: New Tablets. The Lord calls Moses back up to Mount Sinai and proclaims further his covenant name and character (vv. 1–10) before reaffirming some of the stipulations related to worship and renewing the covenant with Moses and Israel (vv. 11–28). When Moses comes down to speak the words of the covenant to the people, he does not know that his role as the one through whom the Lord will speak is also reaffirmed through his shining face (vv. 29–35).
EXODUS—NOTE ON 34:3 This brief statement of restrictions focuses on the fact that Moses alone is to be seen throughout all the mountain, which seems a more strict warning than when the law was initially given (see 19:12, 17).
EXODUS—NOTE ON 34:6–7 The Lord’s proclamation of his name and the declaration of his character becomes a central confessional passage for the OT (e.g., see Neh. 9:17, 31; Ps. 86:15; 103:8; Jonah 4:2; Joel 2:13). This confession describes the Lord’s gracious character in preserving Israel as a whole for the sake of God’s overall purpose and in sparing those individuals who look to him in true faith (e.g., see note on Ps. 32:1–5). Moses will argue these very words back to the Lord when he intercedes for the people after their rebellion following the spies’ report on Canaan (see Num. 14:18–19). The description emphasizes the merciful and gracious character of the Lord (see Ex. 33:19), whose steadfast love and forgiveness extends to thousands (probably of generations, cf. Deut. 7:9; and note on Ex. 20:5–6) in contrast to the few generations upon whom he visits iniquity. Moses will appeal to Israel’s need for the Lord’s gracious and merciful presence so that he might forgive them and take them as his inheritance (see 34:9). On visiting the iniquity of the fathers on the children, see notes on 20:5–6 and Deut. 5:9–10.
EXODUS—NOTE ON 34:9 for it is a stiff-necked people (cf. note on 33:1–8). It is because of the people’s very stubbornness toward God that Moses makes this request.
EXODUS—NOTE ON 34:11–16 The instructions here in relation to the inhabitants of the land reinforce the earlier command of 23:23–33 and emphasize that Israel shall worship no other god (34:14–16). The instructions are particularly relevant in the light of the manufacture and worship of the golden calf, which has just happened.
EXODUS—NOTE ON 34:17 cast metal. This is the same Hebrew word used of the “golden” calf (see esv footnote at 32:4).
EXODUS—NOTE ON 34:27–35 These verses are the background for Paul’s contrast (2 Cor. 3:7–18) between the effects of Moses’ ministry (which produced “death,” because of the people’s unbelief) and of his own ministry (which produced “life,” because the Spirit made it effectual). Paul adapted Ex. 34:34 in 2 Cor. 3:16; and in 2 Cor. 3:17 he was probably explaining that the “Lord” of the Exodus passage is the Spirit, who brings freedom.
EXODUS—NOTE ON 34:30 they were afraid to come near him. The people respond to the effect of Moses’ meeting with the Lord in a manner similar to when they heard God speak from Mount Sinai (see 20:19). However, it is the glory of the Lord in their midst that is meant to sanctify both the tabernacle and the people (see 29:43), which is how Paul later describes the work of the Spirit in the life of one who has turned to the Lord (see 2 Cor. 3:16–18).
EXODUS—NOTE ON 34:35 Like the pillar of cloud over the temporary tent of meeting (see 33:7–11), the skin of Moses’ face shining is a sign to the people that it is the Lord who is speaking with Moses, just as he did on Mount Sinai.
EXODUS—NOTE ON 35:1–40:38 Tabernacle: Preparation for the Presence. The final section describes the preparation (35:1–36:7), construction (36:8–39:43), and assembling (40:1–33) of the tabernacle, which is then filled by the glory of the Lord (40:34–38). The order in which the construction of the elements of the sanctuary is narrated corresponds to the order in which Moses was instructed to assemble them when the tabernacle was finally erected (see 40:2–15). The length of the account of the work underlines its importance. The assembly of the tabernacle is the visible guarantee of God’s continuing presence with and care of Israel.
EXODUS—NOTE ON 35:1–36:7 Moses Prepares the People. Moses prepares the people to carry out the instructions for the tabernacle by reaffirming the need to keep the Sabbath (35:1–3), calling for the contribution of materials and craftsmen (35:10–19), and setting Bezalel and Oholiab over the work (35:30–36:1). The people respond by bringing their contributions (35:20–29), such that the craftsmen have more than they need and Moses has to restrain them from giving more (36:2–7).
EXODUS—NOTE ON 35:1–3 The instructions for the tabernacle end with a section on keeping the Lord’s Sabbaths (see 31:12–17), and the description of the fulfillment of those instructions begins with Moses calling the people to keep the Sabbath (35:2–3). Israel is to embody faithfulness to the LORD by keeping the Sabbath holy while they are building his sanctuary.
EXODUS—NOTE ON 35:5–19 The lists of the materials needed (vv. 5–9; see 25:3–7) and the objects to be constructed (35:10–19) presume a familiarity with the instructions for the tabernacle, which Moses must have relayed to the people at some point (see 34:32).
EXODUS—NOTE ON 35:10 The call for contributions is not simply for materials but also for every skillful craftsman (see vv. 25–26; 36:1).
EXODUS—NOTE ON 35:20–29 The description of all the contributed materials emphasizes the people’s willingness of heart (vv. 21–22, 26, 29), which indicates that they are responding in accordance with the initial call for contributions (v. 5; see 36:3–7) and shows their penitence for making the golden calf.
EXODUS—NOTE ON 35:30–36:1 This section refers to Bezalel and Oholiab (cf. 31:1–6), who will oversee the designs and construction of every aspect related to the tabernacle, as those whom the Lord has filled … with skill (see 35:31, 34, 35). It also describes the skill of every craftsman who will help as the Lord enables them (also 36:2). In the same way that the Lord enabled his people to contribute the materials for the sanctuary (see 25:1–9), he has also prepared or empowered some of them with the skills required to craft the sanctuary.
EXODUS—NOTE ON 35:31 he has filled him with the Spirit of God. See 31:3–5 and note.
EXODUS—NOTE ON 36:2–7 The earnest response of the people to the request for contributions (see 35:20–29), such that they had to be restrained from bringing any more (36:6), is a fitting response to the Lord who has been gracious and merciful in renewing his covenant with them (33:12–34:27).
EXODUS—NOTE ON 36:8–39:43 Tabernacle Construction. This section narrates the construction of the tent of the tabernacle (36:8–38) and its furniture (37:1–29), the pieces outside the tent (38:1–8) and the court (38:9–20), the priestly garments for Aaron and his sons (39:1–31), and also a record of the amount of precious metals used in construction of the tabernacle (38:21–31). The description closes with a summary statement that emphasizes not only that all the elements related to the tabernacle were finished but that the people had done so according to the word of the Lord through Moses (39:32–43).
EXODUS—NOTE ON 36:8–38 This section describes the construction of the pieces of the tent of the tabernacle according to the instructions given to Moses (see 26:1–37): the curtains (36:8–9) that are then put together so that the tabernacle was a single whole (vv. 10–13), the other curtains of skins to cover over the tabernacle (vv. 14–19), the frames for each side (vv. 20–30) and their bars (vv. 31–34), and the pieces for the veil and the screen for the entrance (vv. 35–38). See illustration of the tabernacle tent.
EXODUS—NOTE ON 36:10 Throughout the construction of the tabernacle, the narrative refers to the person doing the task simply as he; this is probably Bezalel (see 37:1), the one whom the Lord called to oversee the work (35:30–34).
EXODUS—NOTE ON 37:1–29 The pieces described in this chapter are those that will be inside the tent of the tabernacle: the ark (vv. 1–9) is the only piece in the Most Holy Place (26:34), which is separated by a veil from the table (37:10–16), the lampstand (vv. 17–24), and the altar of incense (vv. 25–29) in the Holy Place (see 26:33–34; 40:3–5, 21–27).
EXODUS—NOTE ON 37:1–9 The ark (see 25:10–20) will become “the ark of the testimony” once Moses fulfills the Lord’s command to put the testimony (the tablets of the Ten Commandments) in the ark when the tabernacle is finally assembled (see 25:16; 40:20). See illustration of the ark. The importance of the ark as the central piece of the tabernacle and the place where the Lord will meet with Moses (see 25:22) is signified further by the explicit reference to Bezalel as the one who made it, since he was specifically called and “filled with the Spirit of God” to oversee the work (see 35:30–34).
EXODUS—NOTE ON 37:10–16 The table is constructed here, but the bread of the Presence that is central to its function (see 25:23–29) will be placed on it only when the tabernacle is finally assembled (see 40:23). See illustration of the table.
EXODUS—NOTE ON 37:17–24 lampstand of pure gold. See 25:31–39 and illustration.
EXODUS—NOTE ON 37:25–29 altar of incense. See 30:1–5 and illustration. anointing oil and incense. See note on 30:22–38.
EXODUS—NOTE ON 38:1–20 The pieces described are those outside the tent of the tabernacle but inside the court that surrounds it (vv. 9–20; see 27:9–19): the altar of burnt offering (38:1–7; see 27:1–8) is straight in line from the entrance of the court, with the basin of bronze (38:8; see 30:17–21) standing between it and the tabernacle (see illustration of the tabernacle and its court).
EXODUS—NOTE ON 38:8 The description of the basin includes details about the objects from which the bronze was taken and the women who gave them. The mirrors would have been good quality and made of highly polished pieces of bronze that were most likely brought out of Egypt (see 12:36). The role of the women who ministered in the entrance of the tent of meeting would have been clear to the initial audience, but is not explained anywhere else in the OT and is referred to elsewhere only in connection with the sin of Eli’s sons (see 1 Sam. 2:22).
EXODUS—NOTE ON 38:21–31 This section represents an official record (v. 21) of those who oversaw the work of the tabernacle (vv. 22–23) and of the precious materials gold (v. 24), silver (vv. 25–28), and bronze (vv. 29–31) that were used in its construction.
EXODUS—NOTE ON 38:26 The record of a beka a head of silver (see esv footnote) for each person twenty years old and upward appears to indicate that Israel had already been numbered and that atonement money had already been collected (see 30:12–16).
EXODUS—NOTE ON 39:1–31 This section describes the garments for Aaron and his sons, including: the ephod (vv. 2–7; see 28:6–12), the breastpiece (39:8–21; see 28:15–28), and the robe (39:22–26; see 28:31–34); the coats and other pieces of linen (39:27–29; see 28:39–40); and the plate of the holy crown (39:30–31; see 28:36–37). See illustration. After the description of each piece, it is emphasized that it was made as the LORD had commanded Moses (39:1, 5, 7, 21, 26, 29, 31).
EXODUS—NOTE ON 39:32–43 This section narrates the fact that the people completed all the work of the tabernacle (v. 32) and then brought the pieces to Moses (vv. 33–41). The section is framed by repetitive statements that emphasize that the people of Israel did according to all that the LORD had commanded Moses (vv. 32, 42–43; see 40:16).
EXODUS—NOTE ON 40:1–33 Tabernacle Assembled. The Lord once again speaks to Moses and instructs him as to when and how he is to set up (vv. 2–8) and anoint the tabernacle (vv. 9–15), which tasks he then carries out (vv. 16–33).
The High Priest’s Holy Garments
The illustration depicts the holy garments worn by the high priests (Exodus 28; 39).
The turban of fine linen held a plate of pure shining gold, on which were engraved the Hebrew words for “Holy to YHWH.”
The ephod (a colorful linen torso garment held by a skillfully woven waistband) had two shoulder pieces, each holding an onyx stone. The names of the 12 sons of Israel were engraved on these two stones. The cloth breastpiece of judgment had four rows, each with three precious stones. Each of these stones had engraved upon it the name of one of the tribes of Israel. The breastpiece also contained the Urim and the Thummim, and was attached to the ephod by gold chains and rings. The blue robe was worn under the ephod (Lev. 8:7–8); colorful imitation pomegranates lined the hem of the robe, alternating with golden bells. The white coat or tunic of checkered weave and fine linen was probably held by the embroidered sash under the robe.
EXODUS—NOTE ON 40:12–15 The anointing of Aaron and his sons commanded here is described in Lev. 8:1–13.
EXODUS—NOTE ON 40:16–33 In correspondence to the repeated concluding statements that the people had done all that the Lord had commanded through Moses in constructing the tabernacle and its pieces (see 39:1, 5, 7, 21, 26, 29, 31, 32–42), this section emphasizes that when he erected the tabernacle, Moses did; according to all that the LORD commanded him (40:16); it repeats that he did as the LORD had commanded (vv. 19, 21, 23, 25, 27, 29, 32–33) and that he finished the work (v. 33). The people’s strict obedience to God’s commands demonstrated their repentance after the golden calf disaster and made possible the fulfillment of God’s promise to dwell among them (vv. 34–38).
EXODUS—NOTE ON 40:34–38 The Glory of the Lord. The repetition in the narrative of these verses emphasizes the point that the Lord is present with all his glory in the midst of his people: the tabernacle (vv. 34, 35, 36, 38) was to be the tent of meeting (v. 34) where the Lord’s presence was signified by the cloud (vv. 34–38) and fire (v. 38), so that they might be sanctified by the glory of the LORD (vv. 34, 35; see note on 16:7) and know that he was their God who had brought them out of the land of Egypt in order that he might dwell among them (see 29:43–46). When Solomon built the temple, “the glory filled the house of the LORD” (1 Kings 8:10–11, echoing these verses).