The ark, the table, and the candlestick.
The instructions for the making of these essential parts of the tabernacle furniture occupy the remainder of the chapter. The directions for making the altar of incense are postponed to Exodus 30:1-10. The reason seems to be that the uses of this altar could not be described without reference to commands which were to be given respecting the altar of burnt-offering—to which the altar of incense stood in a certain relation of dependence—and to the ordinance for the institution of the priesthood. The instructions have respect to the internal relation of the parts.
I. THE ARK AND MERCY SEAT (Exodus 30:10-23). This was the heart of the sanctuary—the throne of Jehovah. As the nucleus of the whole structure, it is described first.
1. The ark proper (Exodus 30:10-17). For details, consult the exposition. A plain wooden box or chest, overlaid within and without with pure gold, and borne upon staves, for the insertion of which rings were provided in its feet or corners, its structure could not well have been simpler. On the resemblances and differences between this ark and the religious arks of the Egyptians, see the interesting article in "Kitto's Cyclopaedia." The ark, in the religion of Israel, was simply a depository for the two tables of stone—the tables of the covenant. In its freedom from idolatrous symbols (in this respect a contrast to the Egyptian arks), it was a testimony to monotheism; in the character of its contents, it testified to the ethical foundation of the religion—to the severe and stern morality which formed its basis. If ever doubt is cast on the pure moral character of the Hebrew faith, it should suffice to refute it, to point to the ark of the testimony. What a witness to the ruling power of the moral in this religion that, when the sacred chest is opened, the sole contents are found to be the two stone tables of the moral law (Exodus 30:16)! The deposition of these tables in the ark, underneath the mercy seat, had three ends.
2. The mercy seat (Exodus 30:17). The mercy seat, or propitiatory, made of pure gold, served as a lid or covering to the sacred chest. The name, however, as the Piel form implies, had more especial reference to the covering of sins. Sprinkled with blood of atonement, the mercy seat cancelled, as it were, the condemnatory witness of the underlying tables—covered sin from God's sight (Exodus 30:21). From above this mercy seat, and from between the two cherubim that were upon it, God promised to meet with Moses, and to commune with him (Exodus 30:22). The gracious element in the covenant with Israel here reaches its distinct expression. Jehovah could "by no means clear the guilty;" i.e; he could not call sin anything else than what it was, or tamper in the least degree with the condemnatory testimony of the law against it; but he could admit atonements, and on the ground of expiatory rites, could forgive sin, and receive the sinner anew to his favour. The mercy seat thus foreshadowed Christ, as, in his sacred Person, the great Propitiatory for man (Romans 3:25)—priest, sacrifice, and mercy seat in one. On the basis of mere law, there can be no communion between God and man. The blood-sprinkled mercy seat must intervene. Only on the ground of Christ's mediation and intercession, can God transact with sinners.
3. The cherubim (Exodus 30:18-23). The cherubic figures were formed from the same piece of gold which constituted the mercy seat, and rose at either end of it, with wings overspreading the place of propitiation, and faces turned inward. On the various interpretations, see the exposition. The view which finds most favour is that which regards the cherubim, not as real and actual, but only as symbolic and imaginary beings—hieroglyphs of creation in its highest grade of perfection. Egyptian and Assyrian art abound in similar ideal forms, most of them representative, not of qualities of the creature, as distinct from its Creator, but of attributes of God revealed in creation. This view, also, has been taken of the cherubim of Scripture, but it must be rejected as untenable. We confess that, after all that has been written of the purely ideal significance of these figures—"the representative and quintessence of creation, placed in subordination to the great Creator"—we do not feel the theory to be satisfactory. We incline very much to agree with Delitzsch: "The Biblical conception considers the cherub as a real heavenly being, but the form which is given to it changes; it is symbolical and visionary." It seems fair to connect the cherubim with the seraphs of the temple-vision in Isaiah 6:2; and this, taken with Genesis 3:24, points strongly in the direction of an angelic interpretation. The conception, however, unquestionably underwent development, and in the highly complex form in which it appears in Ezekiel may quite possibly take on much more of the ideal character than it had at first; may, in short, closely approximate to what is commonly given as the meaning of the symbol. Confining ourselves to the figures of the tabernacle, we prefer to view them, with the older writers, and with Keil and others among the moderns, as symbolic of the angel hosts which attend and guard the throne of Jehovah, zealous, like himself, for the honour of his law, and deeply interested in the counsels of his love (1 Peter 1:12). The angel-idea is so prominent in the theology of Israel that we should expect it to find some embodiment in this symbolism. And what finer picture could be given of angels than in these cherubic figures, who, with wings outspread and faces lowered, represent at once humility, devotion, adoration, intelligence, service, and zeal? On the angels at the giving of the law, see Deuteronomy 33:2. On the assembly or council of holy ones, see Psalms 89:6-9. The wings of the cherubs constituted, as it were, a protecting shade for those who took refuge under them in the Divine mercy (Psalms 91:1). Jehovah's guards, they appear in the symbol as ready to defend his Majesty against profane invasion; as avengers of disobedience to his will; as sheltering and aiding those who are his friends. They are, when otherwise unemployed, rapt in adoration of his perfections, and deeply attent on the study of his secrets. So interpreted, the cherubs are hieroglyphs of the heavenly spiritual world.
II. THE TABLE OF SHEW-BREAD (Psalms 89:23-31). The table was part of the belongings of the holy place. This shows it to have been primarily connected, not with the relation of God to Israel, but conversely, with the works and services of the people, in their relation to Jehovah. Like other articles in the sanctuary, the table was to present a golden exterior, and on it were to be placed twelve cakes of shew-bread (Psalms 89:30; Le Psalms 24:5-9), with flagons for purposes of libation (Psalms 89:29). The shew-bread had thus the significance of a meat-offering. The sense may be thus exhibited. Bread is the means of nourishment of the natural life. The twelve cakes represented the twelve tribes. The presentation of the bread on the table was, accordingly,
1. A recognition of Jehovah's agency in the bestowal of what is necessary for the support of life. Natural life is supported by his bounty. The cakes on the table were a grateful acknowledgment of this dependence. Spiritually, they pointed to the higher bread with which God nourishes the soul. They remind us of our duty to give thanks for this, not less than for the other. The true bread is Christ (John 6:32).
2. A dedication of the life so nourished to him whose goodness constantly sustained it. We take this to be the essential feature in the offering. The life-sustaining food and drink is placed upon the table of Jehovah. In the act of placing it there, the tribes offer, as it were, to God, the life which it sustains, and which is derived from his bounty. The meaning could not be better expressed than in words borrowed from St. Paul—"Unto which promise, our twelve tribes, instantly serving God day and night, hope to come" (Acts 26:7). Perpetual consecration—a life fruitful in good works, and acts of holy service to God. This is the conception which is embodied in the shew-bread. Here, also, the symbolism points to a life higher than that nourished on material bread, and might almost be said to pledge to Israel the gift of the higher bread needed for it. Fed on this bread from heaven—i.e; on Christ, who gave himself for us (John 6:51), we are to live, not to ourselves, but to him who died for us, and rose again (2 Corinthians 5:15).
III. THE GOLDEN CANDLESTICK (Psalms 89:31-40). This sacred ornament was, like the mercy seat, to be made of pure gold. Art was to be allowed to do its best to make it massive, shapely, beautiful. Stem and branches were to be wrought with great artistic skill. The lamps, seven in number, fed with beaten olive oil (Exodus 27:20, Exodus 27:21), were to burn all night in the sanctuary. The immediate design of its introduction was, of course, to illuminate the holy place. Symbolically, the candlestick represented the calling of Israel to be a people of light. Compare, as regards Christians, Matthew 5:14, Matthew 5:16; Philippians 2:15. The church is the abode of light. It has no affinity with darkness. The light with which it is lighted is the light of truth and holiness. The lamps are the gifts of wisdom and holiness, which Christ bestows upon his people. Their own souls being filled with light, they become, in turn, the lights of the world. The oil which feeds the light is the oil of God's Holy Spirit. Note—we cannot make a higher use even of natural girts, say of knowledge or wisdom, than to let their light burn in the sanctuary—in the service of God.—J.O.
HOMILIES BY G. A. GOODHART