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At this chapter begins an account of the orders and instructions God gave to Moses upon the mount for the erecting and furnishing of a tabernacle to the honour of God. We have here. I. Orders given for a collection to be made among the people for this purpose, Ex 25:1-9. II. Particular instructions, 1. Concerning the ark of the covenant, Ex 25:10-22. 2. The table of showbread, Ex 25:23-30. 3. The golden candlestick, Ex 25:31-40, etc.
1-40
The Tabernacle and Its Furniture (1491 BC)
简体中文
会幕与其中的器具（主前 1491 年）
¹ 耶和华晓谕摩西说：
² "你告诉以色列人当为我送礼物来，凡甘心乐意的，你们就可以收下归我。
³ 所当收的礼物就是：金、银、铜，
⁴ 蓝色、紫色、朱红色线，细麻，山羊毛，
⁵ 染红的公羊皮，海狗皮，皂荚木，
⁶ 点灯的油，并作膏油和香的香料，
⁷ 红玛瑙与可以镶嵌在以弗得和胸牌上的宝石。
⁸ 又当为我造一座圣所，使我可以住在他们中间。
⁹ 制造帐幕和其中的一切器具，都要照我所指示你的样式。"
我们可以设想，当摩西进入云中、在那里停留许久——有圣天使侍立在舍金纳（即神的威荣）左右时——他所看见、所听见的，都是关乎上面世界的极荣耀之事；然而那些事既不合法、也不可能述说出来。所以他在那里所行事之记录中，毫不为那些要窥探所未见之事者的好奇心所满足，只写下他当对以色列人说的话。因为圣经是要指引我们尽本分，不是要塞满我们的头脑种种揣测，也不是要讨我们的幻想。
在以上经文里，神将他的总意告诉摩西：以色列人当为他造一座圣所，因为他定意要住在他们中间（出 25:8）。有人认为，尽管此前已有用于敬拜的坛与树林，但在摩西立起这会幕之先，列国中未曾有过专为圣事而建的殿宇或神庙；异教中后来所盛称的一切庙宇，都是从这会幕发源、并以它为蓝本的。神既拣选以色列人作他自己的子民（超乎万民之上），要在他们中间存放并确立神圣的启示，以及与启示相符的宗教——他自己要作他们的王。他既作他们的王，就已经把治理他们自己以及他们彼此交往的律法赐给他们，又在十条诫命及其后的诠释中，按着理性和自然律的光照，赐下了关于敬拜神的一些总则。然而这还不足以将他们从万民中分别出来，也不足以完全应验神要与他们所立的作他们的神之约；所以，
I. 他吩咐他们在中间为自己设立一座王宫，此处称为圣所，或圣地，或居所；论到这圣所，有话说（耶 17:12）：*从起头我们圣所的高处荣耀的宝座。*这圣所当从两方面来看：
1. 作为礼仪性的，与那时代其他制度相合——这些制度都属肉体的条例（来 9:10）；故此它被称为属世界的圣幕（来 9:1）。神在其中设朝，如以色列的王。(1.) 他在那里向他们彰显自己的同在；这会幕是他同在的记号与凭据，使他们只要有了这在他们中间，就永不再问*耶和华在我们中间不在？*又因他们在旷野住在帐棚里，连这座王宫也奉命成为会幕，好随他们同行，作为神圣恩典俯就的例证。(2.) 他在那里吩咐他的臣民带着朝贡来朝见他。他们当到那里去求问他的神谕，当把祭物带到那里，以色列全家当在那里聚集，共同向以色列的神致敬。
2. 作为预表性的；人手所造的圣所是真圣所的影像（来 9:24）。福音教会就是那真的帐幕，是主所支的，不是人所支的（来 8:2）。基督的身体——他借以成就赎罪的——是那更大更全备的帐幕（来 9:11）。道成了肉身，住在我们中间，正如在帐幕里一样。
II. 摩西要建造这座宫室，必须先受指示：材料从何而来，样式从何而来；因他既不能凭自己的聪明设计，也不能自己出资建造；所以此处两件事都指明了他。
1. 百姓当为他供给材料，不是借征税摊派，而是借着甘心乐意的奉献。这是此处首先吩咐的事。
(1.) *你告诉以色列人当为我送礼物来；*他们理当如此，因为（出 25:1）：[1.] 使他们富足、并以埃及人的财物使他们富足的，正是神自己。他指教他们借取，又使埃及人乐意借给，所以他们的财富原是从他而来；因此他们理当将这财富献给他、为他而用，借此对他们所蒙的恩惠作感恩的承认。当注意：*第一，*我们能用属世的财富尽的最佳用途，就是在敬虔与慈善的事工上尊荣神。*第二，*当我们事务上有显著的亨通、所谓得了好机会时，人理当期望我们为神的荣耀格外多作一些，按合理的比例将所得分别为圣，献给全地之主（弥 4:3）。[2.] 将要建造的圣所是为他们的益处与安慰而设的，所以他们当出其费用。他们若吝惜费用，便不配得这特权。他们既白白得着眷养——自己和家属每日的食物从天降下——就大可慷慨地献上，为尊荣神。我们也当承认我们一切所有的都是出于神的丰盛，所以当为他的荣耀而用。我们既靠他而活，就当为他而活。
(2.) 这奉献必须出于甘心乐意、出于心：即[1.] 没有规定他们当献什么、当献多少，而是任凭他们的慷慨，使他们可以表明对神殿与殿中事工的善意，并以圣洁的热心去行——少数人的热心激动了多人（林后 9:2）。我们当问的不仅是"我们当作什么？"更是"我们能为神作什么？"[2.] 无论献什么，都要甘心乐意地献，不可勉强、不可忧愁，因为捐得乐意的人是神所喜爱的（林后 9:7）。为事奉神而费的，我们当算为花得值得。
(3.) 此处列明他们当献的细目（出 25:3-7），都是会幕或其中事工所必需的。有人注意，这里预备了金、银、铜，却没有铁；铁是争战的金属，而这殿要成为和平之家。所预备的每一件都极为贵重精美，都是同类中最好的；因为神既是最好的，就当得着最好的。
2. 神自己要为他供给样式：都要照我所指示你的（出 25:9）。神把一份精确的、微缩的图样给他看，他必须在各点上完全照着遵行。以西结也在异象中看见房屋的样式和规模（结 43:11）。当注意：在神的事奉上所作的一切，都必须照着他的指示，而不是别的。然而神不仅把样式给他看，还特别指教他如何照着那样式建造会幕的各个部分——这些他在本章及以下几章中逐一说明。摩西在创世记开头要描述世界的创造时，虽然世界是如此庄严精巧的构造，由如此繁多巨大的细节组成，他却只作了非常简短概括的叙述，远不及属世的智慧从一个凭神圣启示写作之人所期望、所要求的；但当他描述会幕时，却以极其精细准确的方式记述。那位未曾告诉我们地球的圆周与直径、众星的高度与大小之神，却详细地告诉我们会幕每一块木板、每一幅幔子的尺寸；因为在神看来，他的教会与他所设立的宗教，比全世界其余一切都更宝贵、更重要。圣经被写下来，不是为了向我们描述自然之工——自然之工的概观已足以引领我们认识并事奉造物主——而是要使我们认识恩典的途径，以及那些纯属神圣启示的事。将来状态的福乐，在"新耶路撒冷"的概念下比在"新天新地"的概念下描述得更为完全。
¹⁰ "要用皂荚木作一柜，长二肘半，宽一肘半，高一肘半。
¹¹ 要里外包上精金，四围镶上金牙边。
¹² 也要铸四个金环，安在柜的四脚上，这边两环，那边两环。
¹³ 要用皂荚木作两根杠，用金包裹。
¹⁴ 要把杠穿在柜旁的环内，以便抬柜。
¹⁵ 这杠要常在柜的环内，不可抽出来。
¹⁶ 必将我所要赐给你的法版放在柜里。
¹⁷ 要用精金作施恩座，长二肘半，宽一肘半。
¹⁸ 要用金子锤出两个基路伯来，安在施恩座的两头。
¹⁹ 这头作一个基路伯，那头作一个基路伯，二基路伯要接连一块，在施恩座的两头。
²⁰ 二基路伯要高张翅膀，遮掩施恩座；基路伯要脸对脸，朝着施恩座。
²¹ 要将施恩座安在柜的上边，又将我所要赐给你的法版放在柜里。
²² 我要在那里与你相会，又要从法柜施恩座上二基路伯中间，和你说我所要吩咐你传给以色列人的一切事。"
此处吩咐制造的头一件，就是约柜和附属之物——这是至圣所的器具，是神同在的特殊记号，会幕正是为容纳它而设的。
I. 约柜本身是一个柜子或箱柜，要把神用指头写成的两块法版郑重地放在其中、妥善保存。它的尺寸有精确规定；若按某些学者所算，犹太人的肘尺比我们的半码长三英寸（共二十一英寸），那么这柜子约长五十二英寸、宽三十一英寸、深三十一英寸。它内外都包上薄金片，四围有金牙边，又有环和杠以便抬运；又要把法版放在其中（出 25:10-16）。律法版被称为法版（"见证"），因为神在其中见证了他的旨意：他赐他们律法，是他恩待他们的记号；他们接受律法，是臣服顺服他的记号。这律法对他们是见证，指引他们尽本分；他们若违背，这律法也必作见证定他们的罪。约柜称为法柜（出 30:6），会幕称为法幕（"见证的帐幕"）（民 10:11）或"见证"，徒 7:44。基督的福音也称为见证（太 24:14）。可注意，1. 律法版为这目的被妥善保存在约柜里，是要教导我们珍视神的话语，把它藏在心里——藏在我们最深的意念中，正如约柜被放在至圣所里。这也表明神圣的护理一向、也将永远保护教会中神圣启示的记录，以致在末后的日子，在他的殿中仍要看见他的约柜（启 11:19）。2. 这约柜是神同在的首要记号，这教导我们，神恩待我们的头一个、也是最大的证据与保证，就是把他的律法放在人心里。神的律法在哪里掌权，神就在那里居住（来 8:10）。3. 还预备了杠，以便他们在一切搬迁中抬着约柜同行，这暗示我们无论到哪里，都当带着我们的信仰同行，常常带着对主耶稣的爱和他的律法。
II. 施恩座是约柜（柜子）的盖，用纯金制成，尺寸与约柜正好相合（出 25:17,21）。这挽回之盖（如此译也很恰当）是基督的预表——他是那伟大的挽回祭，他的满足充分回应了律法的要求，遮盖了我们的过犯，挡在我们与当受的咒诅之间。如此他是律法的总结，就是基督，使凡信他的都得着义。
III. 金子的基路伯固定在施恩座上，与施恩座连成一块，展翅遮盖其上（出 25:18）。一般认为这些基路伯代表圣天使，他们常常侍立在舍金纳（神的威荣）左右，尤其在颁布律法时；不是借天使的形像来代表，而是借天使本性的某种象征，大概就是结 1:10 所提四个脸面中的一种。无论脸面为何，它们彼此相对，又都朝下向着约柜，翅膀展开，相接在一起。使徒称之为荣耀基路伯的影罩着施恩座（来 9:5）。这表明他们服事救赎主——他们本是奉差遣为承受救恩之人效力的灵；表明他们乐意遵行他的旨意；表明他们在圣徒的聚会中有特别的同在（诗 68:17；林前 11:10）；又表明他们切望察看福音的奥秘，并殷勤地思想（彼前 1:12）。神被称为坐在基路伯之上的，在施恩座上（诗 80:1）；所以他在此应许今后要在那里与摩西相会，与他说话（出 25:22）。在那里他要颁布律法，在那里他要垂听——如同君王在宝座上；如此他表明自己乐意与我们和好，并借基督的中保之工与我们保持相交。借施恩座为喻，我们被称为放胆来到施恩的宝座前（来 4:16）；因为我们不在律法之下——律法已被遮盖——乃在恩典之下——恩典已被显明；它的翅膀已经展开，我们被邀请来投在它翅膀的荫下（得 2:12）。
²³ "要用皂荚木作一张桌子，长二肘，宽一肘，高一肘半。
²⁴ 要包上精金，四围镶上金牙边。
²⁵ 桌子的四围各作一掌宽的横梁，横梁的四围镶上金牙边。
²⁶ 要作四个金环，安在桌子的四角上，就是桌子四脚上的四角。
²⁷ 安环子的地方要挨近横梁，可以穿杠抬桌子。
²⁸ 要用皂荚木作两根杠，用金包裹，以便抬桌子。
²⁹ 要作桌子上的盘子、调羹，并奠祭的爵和瓶，这都要用精金作。
³⁰ 又要在桌子上，在我面前常摆陈设饼。"
此处有：1. 吩咐用木包金作一张桌子，这桌子要摆在外面的会幕中（称为圣所或圣处，来 9:2,23 等），而不是至圣所里（那里除了约柜和附属之物外别无他物）。也要备办桌边常用的器具——盘子、调羹等，且都用金作（出 25:29）。2. 这桌子要常摆设、常摆陈设饼（出 25:30），即面之饼，十二个饼，每个支派一个，分两行摆设，每行六个；有关律例见利 24:5-10 等。会幕既是神的家——他既乐意说他要住在其中——就要表明他顾的是好家。在王宫里，理当有一张御桌。有人认为这十二个饼代表十二支派，被摆在神面前作他的子民，作他禾场的粮食（赛 21:10）。约柜表明神与他们同在，十二个饼则表明他们被献在神面前。这饼的用意是：(1.) 为他们日用的饮食——旷野中的吗哪，以及迦南地的粮食——向神感恩；他在旷野为他们摆设了桌子，在迦南赐给他们那地的五谷。借此他们承认自己依赖神的护理，不仅为田间的五谷（他们在献初熟之捆时为此感恩），也为家中的饼——当粮食运回家中时，神并没有吹散它（该 1:9）。基督已经教导我们日日为当日的饼祈求。(2.) 他们与神相交的凭据。神桌上的饼既与他们自己桌上的饼同出一粮，神与以色列便如同一同吃饭，作为友谊与团契的保证；他与他们同席，他们也与他同席。(3.) 教会中借基督之福音为一切作神祭司之人所作的属灵供应的预表。在我父的家里，口粮有余——每个支派都有一个饼。凡在神家中事奉的，都必因其中的美福得着丰足的饱足（诗 36:8）。神圣的安慰是圣徒心灵不断的筵席，尽管有人视耶和华的桌子及其食物（因为不过是素饼）为可藐视的（玛 1:12）。基督在他国里有一张桌子，他的众圣徒都要在那里日日与他同吃同喝（路 22:30）。
³¹ "要用精金作一个灯台。灯台的座和干，与杯、球、花，都要接连一块锤出来。
³² 灯台两旁要杈出六个枝子，这旁三个，那旁三个。
³³ 这旁每枝上有三个杯，形状像杏花，有球、有花；那旁每枝上也有三个杯，形状像杏花，有球、有花；从灯台杈出来的六个枝子，都是如此。
³⁴ 灯台上有四个杯，形状像杏花，有球、有花。
³⁵ 灯台每两个枝子以下，有球与枝子接连一块；从灯台杈出来的六个枝子，都是如此。
³⁶ 球和枝子要接连一块，都是一块精金锤出来的。
³⁷ 要作灯台的七个灯盏，使灯光对照。
³⁸ 灯台的蜡花盘和蜡剪，也要用精金作。
³⁹ 要用精金一他连得，作灯台和这一切器具。
⁴⁰ 要谨慎作这些对象，都要照着在山上指示你的样式。"
I. 此处吩咐为陈设神的宫室而造的第二件，是一个华贵庄重的灯台，全用精金作成，不是空心的，而是实心的。此处关于它的特别指示表明：1. 它十分华美，是那地方的大装饰；它从主干上分出许多枝子，枝子上不仅有杯（盛油和点着的灯芯）以备需用，还有球和花作为装饰。2. 它十分便利，设计巧妙，既能散布光，又能使会幕免于烟和灯花的污染。3. 它富有寓意。会幕没有窗户让日光透入，它所有的光都是烛光，这暗示那时代的相对黑暗——那时公义的日头尚未升起，清晨的晨星从高天尚未探访他的教会。然而神未尝不为自己留下见证，也未尝不给他们留下训诲；诫命是灯，律法是光，众先知是从那灯分出来的枝子，在各自的时代为旧约教会发光。教会如今仍然幽暗——正如会幕那样——与将来在天上的光景相比；但神的话就是灯台，照在暗处的灯（彼后 1:19），没有它，世界实在是个黑暗之处。神的灵在他各样的恩赐和恩典中，被比作那在宝座前点的七盏火灯（启 4:5）。众教会是金灯台，是世上的光，将生命的道表明出来，正如灯台托住光一样（腓 2:15,16）。传道人要点灯、又要剪灯（出 25:37），即借讲解圣经。如今这光的宝贝放在瓦器里（林后 4:6,7）。灯台的枝子向四方伸展，表明福音的光要借着基督的职事传到各处（太 5:14,15）。恩赐原有分别，然而圣灵赐给各人，都是要叫人得益处。
II. 在这些指示中间，有一段对摩西的明确警戒，叫他不可偏离样式：要照着在山上指示你的样式作（出 25:40）。没有一件事留给他自己的发明、或匠人的巧思、或百姓的喜好；神的旨意必须在每一细节上郑重遵守。如此：1. 神一切的作为都精确地照着他的旨意，副本从不偏离原本。无穷的智慧永不改变它的措施；凡所定意的，必定成就。2. 他一切的典章都必须照着他的设立而施行。基督对门徒的吩咐（太 28:20）与此相似：凡我所吩咐你们的，都教训他们遵守。
英文原文
The Tabernacle and Its Furniture (1491 BC)
¹ And the LORD spake unto Moses, saying,
² Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering.
³ And this is the offering which ye shall take of them; gold, and silver, and brass,
⁴ And blue, and purple, and scarlet, and fine linen, and goats' hair,
⁵ And rams' skins dyed red, and badgers' skins, and shittim wood,
⁶ Oil for the light, spices for anointing oil, and for sweet incense,
⁷ Onyx stones, and stones to be set in the ephod, and in the breastplate.
⁸ And let them make me a sanctuary; that I may dwell among them.
⁹ According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.
We may suppose that when Moses went into the midst of the cloud, and abode there so long, where the holy angels attended the shechinah, or divine Majesty, he saw and heard very glorious things relating to the upper world, but they were things which it was not lawful nor possible to utter; and therefore, in the records he kept of the transactions there, he says nothing to satisfy the curiosity of those who would intrude into the things which they have not seen, but writes that only which he was to speak to the children of Israel. For the scripture is designed to direct us in our duty, not to fill our heads with speculations, nor to please our fancies.
In these verses God tells Moses his intention in general, that the children of Israel should build him a sanctuary, for he designed to dwell among them (Ex 25:8); and some think that, though there were altars and groves used for religious worship before this, yet there never was any house, or temple, built for sacred uses in any nation before this tabernacle was erected by Moses, and that all the temples which were afterwards so much celebrated among the heathen took rise from this and pattern by it. God had chosen the people of Israel to be a peculiar people to himself (above all people), among whom divine revelation, and a religion according to it, should be lodged and established: he himself would be their King. As their King, he had already given them laws for the government of themselves, and their dealings one with another, with some general rules for religious worship, according to the light of reason and the law of nature, in the ten commandments and the following comments upon them. But this was not thought sufficient to distinguish them from other nations, or to answer to the extent of that covenant which God would make with them to be their God; and therefore,
I. He orders a royal palace to be set up among them for himself, here called a sanctuary, or holy place, or habitation, of which it is said (Jer 17:12), A glorious high throne from the beginning is the place of our sanctuary. This sanctuary is to be considered,
1. As ceremonial, consonant to the other institutions of that dispensation, which consisted in carnal ordinances (Heb 9:10); hence it is called a worldly sanctuary, Heb 9:1. God in it kept his court, as Israel's King. (1.) There he manifested his presence among them, and it was intended for a sign or token of his presence, that, while they had that in the midst of them, they might never again ask, Is the Lord among us or not? And, because in the wilderness they dwelt in tents, even this royal palace was ordered to be a tabernacle too, that it might move with them, and might be an instance of the condescension of the divine favour. (2.) There he ordered his subjects to attend him with their homage and tribute. Thither they must come to consult his oracles, thither they must bring their sacrifices, and there all Israel must meet, to pay their joint respects to the God of Israel.
2. As typical; the holy places made with hands were the figures of the true, Heb 9:24. The gospel church is the true tabernacle, which the Lord hath pitched, and not man, Heb 8:2. The body of Christ, in and by which he made atonement, was the greater and more perfect tabernacle, Heb 9:11. The Word was made flesh, and dwelt among us, as in a tabernacle.
II. When Moses was to erect this palace, it was requisite that he should first be instructed where he must have the materials, and where he must have the model; for he could neither contrive it by his own ingenuity nor build it at his own charge; he is therefore directed here concerning both.
1. The people must furnish him with the materials, not by a tax imposed upon them, but by a voluntary contribution. This is the first thing concerning which orders are here given.
(1.) Speak unto the children of Israel that they bring me an offering; and there was all the reason in the world that they should, for (Ex 25:1), [1.] It was God himself that had not only enlarged them, but enriched them with the spoils of the Egyptians. He had instructed them to borrow, and he had inclined the Egyptians to lend, so that from him they had their wealth, and therefore it was fit they should devote it to him and use it for him, and thus make a grateful acknowledgement of the favours they had received. Note, First, The best use we can make of our worldly wealth is to honour God with it in works of piety and charity. Secondly, When we have been blessed with some remarkable success in our affairs, and have had, as we say, a good turn, it may be justly expected that we should do something more than ordinary for the glory of God, consecrating our gain, in some reasonable proportion of it, to the Lord of the whole earth, Mic 4:3. [2.] The sanctuary that was to be built was intended for their benefit and comfort, and therefore they must be at the expense of it. They had been unworthy of the privilege if they had grudged at the charge. They might well afford to offer liberally for the honour of God, while they lived at free quarters, having food for themselves and their families rained upon them daily from heaven. We also must own that we have our all from God's bounty, and therefore ought to use all for his glory. Since we live upon him, we must live to him.
(2.) This offering must be given willingly, and with the heart, that is, [1.] It was not prescribed to them what or how much they must give, but it was left to their generosity, that they might show their good-will to the house of God and the offices thereof, and might do it with a holy emulation, the zeal of a few provoking many, 2Co 9:2. We should ask, not only, "What must we do?" but, "What may we do for God?" [2.] Whatever they gave, they must give it cheerfully, not grudgingly and with reluctance, for God loves a cheerful giver, 2Co 9:7. What is laid out in the service of God we must reckon well bestowed.
(3.) The particulars are here mentioned which they must offer (Ex 25:3-7), all of them things that there would be occasion for in the tabernacle, or the service of it. Some observe that here was gold, silver, and brass, provided, but no iron; that is the military metal, and this was to be a house of peace. Every thing that was provided was very rich and fine, and the best of the sort; for God, who is the best, should have the best.
2. God himself would furnish him with the model: According to all that I show thee, Ex 25:9. God showed him an exact plan of it, in miniature, which he must conform to in all points. Thus Ezekiel saw in vision the form of the house and the fashion thereof, Eze 43:11. Note, Whatsoever is done in God's service must be done by his direction, and not otherwise. Yet God did not only show him the model, but gave him also particular directions how to frame the tabernacle according to that model, in all the parts of it, which he goes over distinctly in this and the following chapters. When Moses, in the beginning of Genesis, was to describe the creation of the world, though it is such a stately and curious fabric and made up of such a variety and vast number of particulars, yet he gave a very short and general account of it, and nothing compared with what the wisdom of this world would have desired and expected from one that wrote by divine revelation; but, when he comes to describe the tabernacle, he does it with the greatest niceness and accuracy imaginable. He that gave us no account of the lines and circles of the globe, the diameter of the earth, or the height and magnitude of the stars, has told us particularly the measure of every board and curtain of the tabernacle; for God's church and instituted religion are more precious to him and more considerable than all the rest of the world. And the scriptures were written, not to describe to us the works of nature, a general view of which is sufficient to lead us to the knowledge and service of the Creator, but to acquaint us with the methods of grace, and those things which are purely matters of divine revelation. The blessedness of the future state is more fully represented under the notion of a new Jerusalem than under the notion of new heavens and a new earth.
¹⁰ And they shall make an ark of shittim wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.
¹¹ And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about.
¹² And thou shalt cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it.
¹³ And thou shalt make staves of shittim wood, and overlay them with gold.
¹⁴ And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them.
¹⁵ The staves shall be in the rings of the ark: they shall not be taken from it.
¹⁶ And thou shalt put into the ark the testimony which I shall give thee.
¹⁷ And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof.
¹⁸ And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat.
¹⁹ And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof.
²⁰ And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be.
²¹ And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee.
²² And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.
The first thing which is here ordered to be made is the ark with its appurtenances, the furniture of the most holy place, and the special token of God's presence, for which the tabernacle was erected to be the receptacle.
I. The ark itself was a chest, or coffer, in which the two tables of the law, written with the finger of God, were to be honourably deposited, and carefully kept. The dimensions of it are exactly ordered; if the Jewish cubit was, as some learned men compute, three inches longer than our half-yard (twenty-one inches in all), this chest or cabinet was about fifty-two inches long, thirty-one broad, and thirty-one deep. It was overlaid within and without with thin plates of gold. It had a crown, or cornice, of gold, round it, with rings and staves to carry it with; and in it he must put the testimony, Ex 25:10-16. The tables of the law are called the testimony because God did in them testify his will: his giving them that law was in token of his favour to them; and their acceptance of it was in token of their subjection and obedience to him. This law was a testimony to them, to direct them in their duty, and would be a testimony against them if they transgressed. The ark is called the ark of the testimony (Ex 30:6), and the tabernacle the tabernacle of the testimony (Nu 10:11) or witness, Ac 7:44. The gospel of Christ is also called a testimony or witness, Mt 24:14. It is observable, 1. That the tables of the law were carefully preserved in the ark for the purpose, to teach us to make much of the word of God, and to hide it in our hearts, in our innermost thoughts, as the ark was placed in the holy of holies. It intimates likewise the care which divine Providence ever did, and ever will, take to preserve the records of divine revelation in the church, so that even in the latter days there shall be seen in his temple the ark of his testament. See Re 11:19. 2. That this ark was the chief token of God's presence, which teaches us that the first and great evidence and assurance of God's favour is the putting of his law in the heart. God dwells where that rules, Heb 8:10. 3. That provision was made for the carrying of this ark about with them in all their removals, which intimates to us that, wherever we go, we should take our religion along with us, always bearing about with us the love of the Lord Jesus, and his law.
II. The mercy-seat was the covering of the ark or chest, made of solid gold, exactly to fit the dimensions of the ark, Ex 25:17,21. This propitiatory covering, as it might well be translated, was a type of Christ, the great propitiation, whose satisfaction fully answers the demands of the law, covers our transgressions, and comes between us and the curse we deserve. Thus he is the end of the law for righteousness.
III. The cherubim of gold were fixed to the mercy-seat, and of a piece with it, and spread their wings over it, Ex 25:18. It is supposed that these cherubim were designed to represent the holy angels, who always attended the shechinah, or divine Majesty, particularly at the giving of the law; not by any effigies of an angel, but some emblem of the angelical nature, probably some one of those four faces spoken of, Eze 1:10. Whatever the faces were, they looked one towards another, and both downward towards the ark, while their wings were stretched out so as to touch one another. The apostle calls them cherubim of glory shadowing the mercy-seat, Heb 9:5. It denotes their attendance upon the Redeemer, to whom they were ministering spirits, their readiness to do his will, their special presence in the assemblies of saints (Ps 68:17, 1Co 11:10), and their desire to look into the mysteries of the gospel which they diligently contemplate, 1Pe 1:12. God is said to dwell, or sit, between the cherubim, on the mercy-seat (Ps 80:1), and thence he here promises, for the future, to meet with Moses, and to commune with him, Ex 25:22. There he would give law, and there he would give audience, as a prince on his throne; and thus he manifests himself willing to be reconciled to us, and keep up communion with us, in and by the mediation of Christ. In allusion to this mercy-seat, we are said to come boldly to the throne of grace (Heb 4:16); for we are not under the law, which is covered, but under grace, which is displayed; its wings are stretched out, and we are invited to come under the shadow of them, Ru 2:12.
²³ Thou shalt also make a table of shittim wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof.
²⁴ And thou shalt overlay it with pure gold, and make thereto a crown of gold round about.
²⁵ And thou shalt make unto it a border of an hand breadth round about, and thou shalt make a golden crown to the border thereof round about.
²⁶ And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof.
²⁷ Over against the border shall the rings be for places of the staves to bear the table.
²⁸ And thou shalt make the staves of shittim wood, and overlay them with gold, that the table may be borne with them.
²⁹ And thou shalt make the dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: of pure gold shalt thou make them.
³⁰ And thou shalt set upon the table showbread before me alway.
Here is, 1. A table ordered to be made of wood overlaid with gold, which was to stand, not in the holy of holies (nothing was in that but the ark with its appurtenances), but in the outer part of the tabernacle, called the sanctuary, or holy place, Heb 9:2,23, etc. There must also be the usual furniture of the sideboard, dishes and spoons, etc., and all of gold, Ex 25:29. 2. This table was to be always spread, and furnished with the show-bread (Ex 25:30), or bread of faces, twelve loaves, one for each tribe, set in two rows, six in a row; see the law concerning them, Le 24:5-10, etc. The tabernacle being God's house, in which he was pleased to say that he would dwell among them, he would show that he kept a good house. In the royal palace it was fit that there should be a royal table. Some make the twelve loaves to represent the twelve tribes, set before God as his people and the corn of his floor, as they are called, Isa 21:10. As the ark signified God's being present with them, so the twelve loaves signified their being presented to God. This bread was designed to be, (1.) A thankful acknowledgement of God's goodness to them, in giving them their daily bread, manna in the wilderness, where he prepared a table for them, and, in Canaan, the corn of the land. Hereby they owned their dependence upon Providence, not only for the corn in the field, which they gave thanks for in offering the sheaf of first-fruits, but for the bread in their houses, that, when it was brought home, God did not blow upon it, Hag 1:9. Christ has taught us to pray every day for the bread of the day. (2.) A token of their communion with God. This bread on God's table being made of the same corn with the bread on their own tables, God and Israel did, as it were, eat together, as a pledge of friendship and fellowship; he supped with them, and they with him. (3.) A type of the spiritual provision which is made in the church, by the gospel of Christ, for all that are made priests to our God. In our Father's house there is bread enough and to spare, a loaf for every tribe. All that attend in God's house shall be abundantly satisfied with the goodness of it, Ps 36:8. Divine consolations are the continual feast of holy souls, notwithstanding there are those to whom the table of the Lord, and the meat thereof (because it is plain bread), are contemptible, Mal 1:12. Christ has a table in his kingdom, at which all his saints shall for every eat and drink with him, Lu 22:30.
³¹ And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same.
³² And six branches shall come out of the sides of it; three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side:
³³ Three bowls made like unto almonds, with a knop and a flower in one branch; and three bowls made like almonds in the other branch, with a knop and a flower: so in the six branches that come out of the candlestick.
³⁴ And in the candlestick shall be four bowls made like unto almonds, with their knops and their flowers.
³⁵ And there shall be a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches that proceed out of the candlestick.
³⁶ Their knops and their branches shall be of the same: all it shall be one beaten work of pure gold.
³⁷ And thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it.
³⁸ And the tongs thereof, and the snuffdishes thereof, shall be of pure gold.
³⁹ Of a talent of pure gold shall he make it, with all these vessels.
⁴⁰ And look that thou make them after their pattern, which was showed thee in the mount.
I. The next thing ordered to be made for the furnishing of God's palace was a rich stately candlestick, all of pure gold, not hollow, but solid. The particular directions here given concerning it show, 1. That it was very magnificent, and a great ornament to the place; it had many branches drawn from the main shaft, which had not only their bowls (to put the oil and the kindled wick in) for necessity, but knops and flowers for ornament. 2. That it was very convenient, and admirably contrived both to scatter the light and to keep the tabernacle clean from smoke and snuffs. 3. That it was very significant. The tabernacle had no windows by which to let in the light of the day, all its light was candle-light, which intimates the comparative darkness of that dispensation, while the Sun or righteousness had not as yet risen, nor had the day-star from on high yet visited his church. Yet God left not himself without witness, nor them without instruction; the commandment was a lamp, and the law a light, and the prophets were branches from that lamp, which gave light in their several ages to the Old-Testament church. The church is still dark, as the tabernacle was, in comparison with what it will be in heaven; but the word of God is the candlestick, a light shining in a dark place (2Pe 1:19), and a dark place indeed the world would be without it. The Spirit of God, in his various gifts and graces, is compared to the seven lamps which burn before the throne, Re 4:5. The churches are golden candlesticks, the lights of the world, holding forth the word of life as the candlestick does the light, Php 2:15,16. Ministers are to light the lamps, and snuff them (Ex 25:37), by opening the scriptures. The treasure of this light is now put into earthen vessels, 2Co 4:6,7. The branches of the candlestick spread every way, to denote the diffusing of the light of the gospel into all parts by the Christian ministry, Mt 5:14,15. There is a diversity of gifts, but the same Spirit gives to each to profit withal.
II. There is in the midst of these instructions an express caution given to Moses, to take heed of varying from his model: Make them after the pattern shown thee, Ex 25:40. Nothing was left to his own invention, or the fancy of the workmen, or the people's humour; but the will of God must be religiously observed in every particular. Thus, 1. All God's providences are exactly according to his counsels, and the copy never varies from the original. Infinite Wisdom never changes its measures; whatever is purposed shall undoubtedly be performed. 2. All his ordinances must be administered according to his institutions. Christ's instruction to his disciples (Mt 28:20) is similar to this: Observe all things whatsoever I have commanded you.
本章开始记述神在山上对摩西所赐的命令与指示，论及为荣耀神而当竖立并陈设会幕之事。本章内容如下：I. 吩咐在百姓中间为这一目的捐献财物（出25:1-9）。II. 具体的指示：1. 论约柜（出25:10-22）。2. 论陈设饼的桌子（出25:23-30）。3. 论金灯台（出25:31-40等）。