Exodus 38:10

This section reports on building the courtyard (38:9–20) and its equipment, including the altar of burnt offering and the bronze basin (38:1–7; 38:8).

hooks--The hooks of the pillars in the court were for hanging up the carcasses of the sacrificial beasts--those on the pillars at the entry of the tabernacle were for hanging the sacerdotal robes and other things used in the service.

The walls of the court, or church-yard, were like the rest curtains or hangings, made according to the appointment, Exo 27:9, etc. This represented the state of the Old Testament church: it was a garden enclosed; the worshippers were then confined to a little compass. But the enclosure being of curtains only intimated that the confinement of the church in one particular nation was not to be perpetual. The dispensation itself was a tabernacle-dispensation, movable and mutable, and in due time to be taken down and folded up, when the place of the tent should be enlarged and its cords lengthened, to make room for the Gentile world, as is foretold, Isa 54:2, Isa 54:3. The church here on earth is but the court of God's house, and happy they that tread these courts and flourish in them; but through these courts we are passing to the holy place above. Blessed are those that dwell in that house of God: they well be still praising him. The enclosing of a court before the tabernacle teaches us a gradual approach to God. The priests that ministered must pass through the holy court, before they entered the holy house. Thus before solemn ordinances there ought to be the separated and enclosed court of a solemn preparation, in which we must wash our hands, and so draw near with a true heart.

And he made the altar of burnt-offering. The purport of this chapter is the same as that of the last, except that the order of some parts of it is transposed, though not a word is changed. He begins with the altar of burnt-offering, which he states to have been made of the materials and the form prescribed by God, in order that the people might there offer with surer confidence their sacrifices for the expiation of sin, and for thanksgiving. One thing which had not been mentioned before, is here added respecting the laver of brass, or cauldron (concha,) from whence they took the water of sprinkling for expiation, viz., that this laver was ornamented with the mirrors of the women. Some explain this, [298] that the vessel was so bright that it might be easily discovered on every side whether there was any scandalous, or wanton, or indelicate act committed; for we know that impure and ungodly men sometimes conceal their iniquities under the cover of religion, even as it; is written that the women who frequented the tabernacle for religious exercises were defiled by the sons of Eli, the priests. (1 Samuel 2:22.) But there is another conjecture equally probable, that these mirrors were dedicated by holy women for the ornament of the Temple, and for sacred purposes; for, whereas women are only too much given to outward adornment and finery, they have been always very fond of mirrors, both for the purpose of painting their cheeks and arranging their hair, so that not a single hair should be out of place. Isaiah, therefore, (3:23,) enumerates mirrors amongst the luxuries [299] of the female world. Some, then, think that women, being devoted to God's service, laid aside this vanity, and consecrated their mirrors in testimony of their repentance. It might, however, have been that, amongst the other gifts before spoken of, they offered mirrors also, which were mounted as embossments in this brasen laver. Others suppose that they were carvings, by which the portraits of females were depicted, as if seen in mirrors. The simple notion is most approved by me, that they were votive offerings, wherewith pious women had desired to decorate the sanctuary, and that they had been applied to this use by the advice of the artificers; for he does not speak generally of all the women, but of those who warred or assembled by troops at the door of the tabernacle; for translators [300] variously explain this word tsv', tzaba, both in this passage and that from Samuel which I have just quoted. It is also applied to the Levites, who are said [301] "to war the warfare" of the sanctuary, whilst performing their appointed work. (Numbers 4:3; Numbers 8:24.) Indeed this metaphor is by no means unsuitable to watchings and long-continued prayers. The sum is, that the laver was cast of their materials, or, as I rather suppose, embossed with these mirrors, in order that it might be more splendid.

The court - See Clarke on Exo 27:9.

And he made the court,.... The open court of the tabernacle, where the people met, of which, its pillars, sockets, hangings, hooks, and pins, an account is given, to Exodus 38:10 of which See Gill on Exodus 27:9, Exodus 27:10, Exodus 27:11, Exodus 27:12, Exodus 27:13, Exodus 27:14, Exodus 27:15, Exodus 27:16, Exodus 27:17, Exodus 27:18, Exodus 27:19.

Upon the hooks they hanged the beasts to be sacrificed, as the Jews affirm.