Exodus 26:28

The tabernacle itself (not including the courtyard around it) was not very large. It was about 4.6 meters (15 feet) wide and 13.7 meters (45 feet) long.

The main structure stood on 48 vertical frames. Each frame was 4.6 meters (15 feet) high and 68.6 centimeters (27 inches) wide (26:16). The frames were made of acacia wood and covered with gold (26:15, 29).

Workers joined the frames together with horizontal crossbars. These bars formed a three-sided rectangle with one open end (26:26–28).

Two large linen curtains covered the structure. Each large curtain was made from five smaller curtains joined together. The two large curtains were then connected into one long covering (26:1–6).

This linen covering stretched across the top of the frame. It hung down along the sides and the back. It covered both the walls and the roof.

Over the linen curtain, workers placed another curtain made of goat hair. It was built in the same way. This curtain was 0.9 meters (3 feet) wider and 1.8 meters (6 feet) longer than the linen curtain (26:7–13). Because it was larger, it hung lower on every side.

Above these two curtains were two protective layers. One layer was made from tanned ram skins. The other was made from fine leather (26:14). These outer coverings protected the tabernacle from weather and damage.

Inside the tabernacle, another curtain divided the space into two parts. This curtain was beautifully embroidered. It hung across the width of the structure on four posts made of acacia wood (26:31–33). This created two rooms. The first room was called the Holy Place. The second room was called the Most Holy Place.

thou shalt make boards . . . rear up the tabernacle according to the fashion . . . which was showed thee--The tabernacle, from its name as well as from its general appearance and arrangements, was a tent; but from the description given in these verses, the boards that formed its walls, the five (cross) bars that strengthened them, and the middle bar that "reached from end to end," and gave it solidity and compactness, it was evidently a more substantial fabric than a light and fragile tent, probably on account of the weight of its various coverings as well as for the protection of its precious furniture.

Very particular directions are here given about the boards of the tabernacle, which were to bear up the curtains, as the stakes of a tent which had need to be strong, Isa 54:2. These boards had tenons which fell into the mortises that were made for them in silver bases. God took care to have every thing strong, as well as fine, in his tabernacle. Curtains without boards would have been shaken by every wind; but it is a good thing to have the heart established with grace, which is as the boards to support the curtains of profession, which otherwise will not hold out long. The boards were coupled together with gold rings at top and bottom (Exo 26:24), and kept firm with bars that ran through golden staples in every board (Exo 26:26), and the boards and bars were all richly gilded, Exo 26:29. Thus every thing in the tabernacle was very splendid, agreeable to that infant state of the church, when such things were proper enough to please children, to possess the minds of the worshippers with a reverence of the divine glory, and to affect them with the greatness of that prince who said, Here will I dwell; in allusion to this the new Jerusalem is said to be of pure gold, Rev 21:18. But the builders of the gospel church said, Silver and gold have we none; and yet the glory of their building far exceeded that of the tabernacle, Co2 3:10, Co2 3:11. How much better is wisdom than gold! No orders are given here about the floor of the tabernacle; probably that also was boarded; for we cannot think that within all these fine curtains they trod upon the cold or wet ground; if it was so left, it may remind us of Exo 20:24, An altar of earth shalt thou make unto me.

Moreover, thou shalt make the tabernacle. In the whole construction of the tabernacle we must remember what we have already seen, that the Israelites were instructed by external figures how precious a thing is the worship of God, and therefore that they must diligently beware lest it should be polluted by any meanness. For all this richness and magnificence of ornament was the very contrast to meanness. They were also reminded that, if they would be accounted pure worshippers of God, they must avoid all uncleanness, for the tabernacle was the type of the Church. Thus it is certain that by its external ornaments the excellency of spiritual gifts was designated. On this ground Isaiah, discoursing of the perfect glory of the Church as it would be under the reign of Christ, says,

"I will lay thy stones with fair colors, and lay thy foundations with sapphires; and I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones," (Isaiah 54:11, 12;)

by which words he plainly signifies that the Church would be adorned with heavenly beauty, since all kinds of graces shone forth in her But the chief excellency of her adornment must be referred to the instruction which renews us into the image of God. Thus David, when he celebrates the beauty of God's house, assigns this honor chiefly to the exercises of faith and piety:

"One thing have I desired of the Lord," he says, "that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." (Psalm 27:4.)

Was this that he might feed his eyes with empty pictures, with its costly materials, and with the exquisite workmanship of it? Assuredly he does not speak of gazing inquisitively at it, but thus alludes to its visible workmanship, that with the spiritual eyes of faith he may consider the glory more excellent than the whole world, which was there represented. Nor indeed did anything magnificent appear in the tabernacle to delight men's eyes, but rather was all its richness and excellence covered up with goats' hair and paltry leather, in order that believers beneath that hidden beauty might reflect on something higher than the carnal sense.

It will suffice to have given these general hints; I now descend to particulars, in which let not my readers expect of me any conceits which may gratify their ears, since nothing is better than to contain ourselves within the limits of edification; and it would be puerile to make a collection of the minutiae wherewith some philosophize; since it was by no means the intention of God to include mysteries in every hook and loop; and even although no part were without a mystical meaning, which no one in his senses will admit, it is better to confess our ignorance than to indulge ourselves in frivolous conjectures. Of this sobriety, too, the author of the Epistle to the Hebrews is a fit master for us, who, although he professedly shews the analogy between the shadows of the Law and the truth manifested in Christ, yet sparingly touches upon some main points, and by this moderation restrains us from too curious disquisitions and deep speculations. In the first place, curtains are made of twilled linen, and blue, purple, and scarlet, which, when coupled together, made an inclosure of forty cubits; for they were ten in number, and the breadth of each was four cubits. By "cunning work," commentators are agreed that embroidery is meant, especially when God commands that cherubim should be made in them. But some translate the word cherubim by the general name of pictures, [140] which, although it is not grammatically incorrect, yet, since we have before seen that angels were designated by this word, it; is more probable that figures of angels were everywhere scattered over them; for, when the majesty of God is represented to the life by Daniel 7:10, "ten thousand times ten thousand" are said to stand around His judgment-seat, Ridiculous is it of the Papists [141] to infer from hence that churches would be empty and unsightly unless they are adorned with images; for in order that the similitude should hold good, they must needs hide their images under a triple covering, lest the people should be able to see them; and then, how would they be "the books of the unlearned" (idiotarum), as they call them? [142]

Now, since the seraphim, of which Isaiah makes mention, (Isaiah 6:2,) signify the same as the cherubim, and are said "with twain of their wings to cover their faces, and with twain their feet," their images must be veiled, in order to correspond with them. Besides, it is preposterous, as I have said, forcibly to transfer these rudiments, which God delivered only to His ancient; people, to the fullness of time, when the Church has grown up and has passed out of its childhood. But how far the Jews were from worshipping the cherubim, the heathen poets bear them witness; for Juvenal, speaking of them, said,

"Qui puras nubes, et coeli numen adorant;" [143]

and God extorted these words from an impure and licentious man, that all might know that the Law of Moses lifted his disciples to things above. A threefold covering is then described, the inner one of goats' hair, another of rams' skins dyed red, and the outer one of badgers' skins; a wooden frame is then added, to strengthen the tabernacle within by its firmness, since otherwise the curtains would have got out of place at the slightest motion. The boards were of shittim-wood, overlaid with gold, either only gilt or covered with gold plates; each of them was supported by two silver bases, [144] like feet, and they were joined together by bars, passed through rings of gold. In this space the whole tabernacle was contained, which then was distinguished into the outer sanctuary and the Holy of holies. Besides these there was the court in which the people were to stand, because it was not lawful for them to enter the sanctuary, to which the priests alone had access, and they only when clean. Thus David, after having exclaimed, "How amiable are thy tabernacles, O Lord of hosts," immediately adds, "My soul longeth, yea, even fainteth for the courts of the Lord;" and again, "for a day in thy courts is better than a thousand," (Psalm 84:1, 2, 10;) and again, "Worship the Lord in his holy court." [145] (Psalm 29:2.) But on so plain a matter there is no need of the abundant proofs which he furnishes. The disposition of the tabernacle is said again, in ver. 30, to have been shewn in the mount, that the people should not rest their attention on the visible tabernacle, but with the understanding of faith should penetrate to heaven, and direct their minds to the spiritual pattern, the shadows and types of which they beheld. Neither here must we philosophize too curiously. The allegory will please the ears of many, that by the two bases are meant the Old and New Testament, or the two natures of Christ, because believers rest on these two supports. But with no less probability we might say, that two bases were placed beneath each of the boards; either because godliness hath the promise of this life and of that which is to come; or because we must resist on both sides the temptations which assail us from the right and from the left; or because faith must not limp nor turn to the right or left: thus there would be no bounds to trifling. They allegorically explain that the covering of the tabernacle was made of rams' skins, [146] because the Church is protected by the blood of Christ, who is the spotless lamb; but I ask, what do the badgers' skins, which were above, mean? Why was the covering of goats' hair put below? Wherefore, sobriety is our best course.

Ten cubits shall be the length of a board - Each of these boards or planks was about five yards and two feet and a half long, and thirty-two inches broad; and as they are said to be standing up, this was the Height of the tabernacle. The length being thirty cubits, twenty boards, one cubit and a half broad each, make about seventeen yards and a half, and the Breadth was about five yards.

And the middle bar in the midst of the boards shall reach from end to end. From east to west, as Jarchi interprets it; but this can only be said of the middle bar on the north and south sides of the tabernacle, for the middle bar at the west end was north to south: about this bar there is some difficulty, as that it is said to be "from end to end", as if that only was; whereas it is reasonable to suppose that the rest were so likewise; it may be, they might come somewhat short of reaching the end, whereas this did entirely; or rather the truer reason is, because the rest of the bars consisted of various parts; whereas this was a long bar of one entire piece, reaching from one end of the tabernacle to the other: likewise it is said to be "in the midst of the boards"; and the Jewish writers are generally of opinion, that it did not run along in rings as the other bars did, but the boards and planks being bored, this went through the thickness of the wood throughout; and in this they are followed by Arias Moatanus, Vatablus, Dr. Lightfoot, and others: but to this it may be objected, that the boards must be very thick indeed, even incredibly so, to admit of such a bore as to let in a bar of this kind, and is not so consistent with its being a portable house; and besides, when it was at any time taken down, in order to be removed, such a bar must give a great deal of trouble, and be in danger of being broke to pieces; besides, if it was thus covered in the boards, as it must be, what need was there that it should be overlaid with gold, as in the next verse? it is more probable, therefore, that it went not through the midst of the thickness of the wood, but in the middle of the length of the planks, and so expresses its different situation from the rest of the bars, which were at or towards the top and bottom of the planks, and this in the middle of them. It is not said of these bars, whether they were within or on the outside of the tabernacle; it is most likely they were on the outside, as Josephus (w) says they were; since they would not have made a good appearance within side, where they would have been always seen by the priests within, whereas being without they were covered with the curtains.

(w) Ut supra. (Antiqu. l. 3. c. 6. sect. 3.)

In the midst of the boards; not within the thickness of the boards, as the Jews conceive, but in the length of them; as appears,

1. Because this bar, as well as the rest, was gilded, , which was frivolous if it were never seen

2. Because all the bars had rings made to receive and hold them up, .

"And the middle bar in the midst of the boards (i.e., at an equal distance from both top and bottom) shall be fastening (מבריח) from one end to the other." As it thus expressly stated with reference to the middle bar, that it was to fasten, i.e., to reach along the walls from one end to the other, we necessarily conclude, with Rashi and others, that the other four bars on every side were not to reach the whole length of the walls, and may therefore suppose that they were only half as long as the middle one, so that there were only three rows of bars on each wall, the upper and lower being composed of two bars each.