Exodus 26:6

The cloth was 13 meters long (42 feet) and two meters wide (six feet). The width of two meters (six feet) may have been because of the largest loom available. They joined five of these six-foot strips, probably by sewing, to create one continuous piece of cloth 13 meters long (42 feet) and 10 meters wide (30 feet). When connected with loops and clasps, the two cloths formed a single unit measuring 13 meters (42 feet) by 20 meters (60 feet) (26:5–6).

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.

taches--clasps; supposed in shape, as well as in use, to be the same as hooks and eyes.

I. The house must be a tabernacle or tent, such as soldiers now use in the camp, which was both a mean dwelling and a movable one; and yet the ark of God had not better, till Solomon built the temple 480 years after this, Kg1 6:1. God manifested his presence among them thus in a tabernacle, 1. In compliance with their present condition in the wilderness, that they might have him with them wherever they went. Note, God suits the tokens of his favour, and the gifts of his grace, to his people's wants and necessities, according as they are, accommodating his mercy to their state, prosperous or adverse, settled or unsettled. When thou passest through the waters, I will be with thee, Isa 43:2. 2. That it might represent the state of God's church in this world, it is a tabernacle-state, Psa 15:1. We have here no continuing city; being strangers in this world, and travellers towards a better, we shall never be fixed till we come to heaven. Church-privileges are movable goods, from one place to another; the gospel is not tied to any place; the candlestick is in a tent, and may easily be taken away, Rev 2:5. If we make much of the tabernacle, and improve the privilege of it, wherever we go it will accompany us; but, if we neglect and disgrace it, wherever we stay it will forsake us. What hath my beloved to do in my house? Jer 11:15.
II. The curtains of the tabernacle must correspond to a divine pattern. 1. They were to be very rich, the best of the kind, fine twined linen; and colours very pleasing, blue, and purple, and scarlet. 2. They were to be embroidered with cherubim (Exo 26:1), to intimate that the angels of God pitch their tents round about the church, Psa 34:7. As there were cherubim over the mercy-seat, so there were round the tabernacle; for we find the angels compassing, not only the throne, but the elders; see Rev 5:11. 3. There were to be two hangings, five breadths in each, sewed together, and the two hangings coupled together with golden clasps, or tacks, so that it might be all one tabernacle, Exo 26:6. Thus the churches of Christ and the saints, though they are many, are yet one, being fitly joined together in holy love, and by the unity of the Spirit, so growing into one holy temple in the Lord, Eph 2:21, Eph 2:22; Eph 4:16. This tabernacle was very strait and narrow; but, at the preaching of the gospel, the church is bidden to enlarge the place of her tent, and to stretch forth her curtains, Isa 54:2.

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.

Thou shalt make the tabernacle - משכן mischan, from שכן shachan, to dwell, means simply a dwelling place or habitation of any kind, but here it means the dwelling place of Jehovah, who, as a king in his camp, had his dwelling or pavilion among his people, his table always spread, his lamps lighted, and the priests, etc., his attendants, always in waiting. From the minute and accurate description here given, a good workman, had he the same materials, might make a perfect facsimile of the ancient Jewish tabernacle. It was a movable building, and so constructed that it might be easily taken to pieces, for the greater convenience of carriage, as they were often obliged to transport it from place to place, in their various journeyings. For the twined linen, blue, purple, and scarlet, see Clarke's note on Exo 25:4, etc.
Cherubims - See Clarke's note on Exo 25:18.
Cunning work - חשב chosheb probably means a sort of diaper, in which the figures appear equally perfect on both sides; this was probably formed in the loom. Another kind of curious work is mentioned, Exo 26:36, רקם rokem, which we term needle-work; this was probably similar to our embroidery, tapestry, or cloth of arras. It has been thought unlikely that these curious works were all manufactured in the wilderness: what was done in the loom, they might have brought with them from Egypt; what could be done by hand, without the use of complex machinery, the Israelitish women could readily perform with their needles, during their stay in the wilderness. But still it seems probable that they brought even their looms with them. The whole of this account shows that not only necessary but ornamental arts had been carried to a considerable pitch of perfection, both among the Israelites and Egyptians.
The inner curtains of the tabernacle were ten in number, and each in length twenty-eight cubits, and four in breadth; about sixteen yards twelve inches long, and two yards twelve inches broad. The curtains were to be coupled together, five and five of a side, by fifty loops, Exo 26:5, and as many golden clasps, Exo 26:6, so that each might look like one curtain, and the whole make one entire covering, which was the first.

And thou shalt make fifty taches of gold,.... Which some render "buttons" (i), others "hooks" (k) they seem to be "clasps"; the use of them follows:

and couple the curtains together with the taches; the two great curtains were made out of the ten, which had in them fifty(i) "fibulas", Tigurine version, Vatablus (k) "Uncinos", Pagninus, Montanus, Drusius; so the Targums of Onkelos and Jonathan.

The taches, or hooks or buttons, which were put into the loops to unite and fasten the curtains.

Fifty golden clasps were also to be made, to fasten the pieces of drapery (the two halves of the tent-cloth) together, "that it might be a dwelling-place." This necessarily leads to Bhr's conclusion, that the tent-cloth, which consisted of two halves fastened together with the loops and clasps, answering to the two compartments of the dwelling-place (Exo 26:33), enclosed the whole of the interior, not only covering the open framework above, but the side walls also, and therefore that it hung down inside the walls, and that it was not spread out upon the wooden framework so as to form the ceiling, but hung down on the walls on the outside of the wooden beams, so that the gilded beams were left uncovered in the inside. For if this splendid tent-cloth had been intended for the ceiling only, and therefore only 30 cubits had been visible out of the 40 cubits of its breadth, and only 10 out of the 28 of its length-that is to say, if not much more than a third of the whole had been seen and used for the inner lining of the dwelling, - that is to say, if not much more than a third of the whole had been seen and used for the inner lining of the dwelling, - it would not have been called "the dwelling" so constantly as it is (cf. Exo 36:8; Exo 40:18), nor would the goats'-hair covering which was placed above it have been just as constantly called the "tent above the dwelling" (Exo 26:7; Exo 36:14; Exo 40:19). This inner tent-cloth was so spread out, that whilst it was fastened to the upper ends of the beams in a way that is not explained in the text, it formed the ceiling of the whole, and the joining came just above the curtain which divided the dwelling into two compartments. One half therefore, viz., the front half, formed the ceiling of the holy place with its entire breadth of 20 cubits and 10 cubits of its length, and the remaining 18 cubits of its length hung down over the two side walls, 9 cubits down each wall, - the planks that formed the walls being left uncovered, therefore, to the height of 1 cubit from the ground. In a similar manner the other half covered the holy of holies, 10 cubits of both length and breadth forming the ceiling, and the 10 cubits that remained of the entire length covering the end wall; whilst the folds in the corners that arose from the 9 cubits that hung down on either side, were no doubt so adjusted that the walls appeared to be perfectly smooth. (For further remarks, see Exo 39:33.)