Êxodo 40

Êxodo 40

Irving Jensen (Online) - Used by Permission View Chuck Swindoll's chart of Exodus, Summary Chart of The Book of Exodus DELIVERANCE FROM OPPRESSION PREPARATION FOR WORSHIP Redemption from Egypt Ex 1:1-18:27 Revelation from God Ex 19:1-40:38 Getting Israel Out of Egypt Getting Egypt Out of Israel! Narration Legislation Birth of Moses Ex 1-2 Call of Moses Ex 3-6 Conflict with Pharaoh Ex 7-10 Exodus from Egypt Ex 11-12 Red Sea Crossed Ex 13-15 Journey To Sinai Ex 16-18 Law Given Ex 19-24 Tent Plan Ex 25-31 Idol Worship Ex 32-34 Tent Built Ex 35-40 Subjection Redemption Instruction Suffering and Liberation of People of God Guidance of God Worship of God Moses and Burdens of Israel Pharaoh and Plagues Upon Egypt Red Sea Deliverance Wilderness Provision Sinai Instructions Bondage and Oppression Deliverance and Provision Law Pattern and Construction Israel in Egypt Ex 1:1-13:16 Israel to Sinai Ex 13:17-18:27 Israel at Sinai Ex 19:1-40:38 God's People Enduring Bondage God's Grace Revealed in Redemption God's Glory Manifested in Worship Egypt 430 Years (15% of Exodus) Wilderness 2 Months (30% of Exodus) Mt Sinai 10 Months (55% of Exodus) From Groaning To Glory! Jensen's Survey of the Old Testament - online Click for Excellent Map of Route of the Exodus Click another Exodus from Egypt Click for Events during the Sojourn at Kadesh-Barnea GENESIS EXODUS human effort and failure divine power and triumph word of promise work of fulfillment a people chosen a people called God’s electing mercy God’s electing manner revelation of nationality realization of nationality SUMMARY OF THE PENTATEUCH (from Believer's Study Bible) Exodus 40:1 Then the LORD spoke to Moses, saying, Exodus 40 Resources - Multiple Sermons and Commentaries Cassuto prefaces this final chapter of this great book writing "All the components of the Tabernacle, its furniture and its utensils are ready for use, and each one of them has been duly delivered to Moses. The time has now arrived to put the parts together and to set up the Tabernacle properly. After reading so many unrelated paragraphs, which show us each item as a separate and independent entity, we now wait for the process of dissection to be followed by one of integration, and we hope to be given an overall picture that will unify all the various elements into one whole structure, in which each constituent will occupy the place due to it and befitting its function. This complete view is now vouchsafed us in the last chapter of the Book." (Commentary on the Book of Exodus) Then the LORD spoke to Moses, saying, - This phrase the LORD spoke to Moses occurs 17x in Ex 6:10; Ex 6:13; Ex 6:28; Ex 6:29; Ex 7:8; Ex 13:1; Ex 14:1; Ex 16:11; Ex 19:21; Ex 25:1; Ex 30:17; Ex 30:22; Ex 31:1; Ex 31:12; Ex 32:7; Ex 33:1; Ex 40:1 NET Note - All of Ex 39:32–40:38 could be taken as a unit. The first section (39:32–43) shows that the Israelites had carefully and accurately completed the preparation and brought everything they had made to Moses: The work of the LORD builds on the faithful obedience of the people. In the second section are the instruction and the implementation (40:1–33): The work of the LORD progresses through the unifying of the work. The last part (40:34–38) may take the most attention: When the work was completed, the glory filled the tabernacle: By his glorious presence, the LORD blesses and directs his people in their worship. SUMMARY OF Exodus 40:17–33 contains 9 subsections each concluding with just as the LORD had commanded Moses (see Ex 40:19, 21, 23, 25, 27, 29, 32) DESCRIPTION OF MOSES' ACTIONS INSTRUCTION DESCRIBED INSTRUCTION FULFILLED Moses erected the tabernacle Ex 40:2 Ex 40:17-19 Ark of Testimony placed and veil set up Ex 40:3 Ex 40:20-21 Table of Bread of Presence placed Ex 40:4a Ex 40:22-23 Placed the Lampstand Ex 40:4b Ex 40:24-25 Placed Gold Altar of Incense Ex 40:5a Ex 40:26-27 Set up Veil for Doorway of Tabernacle Ex 40:5b Ex 40:28 Set up Altar of Burnt Offering Ex 40:6 Ex 40:29 Set up the Laver for washing Ex 40:7 Ex 40:30-32 Erected the Outer Court Ex 40:8 Ex 40:33 J R Miller - The Tabernacle Exodus 40 The tabernacle was not built after the plans of any human architect. Moses did not design it himself. It was made according to the pattern shown in the Mount. We must worship God, not according to our own ideas of propriety and taste—but according to the Divine directions. The Divine instructions for building the tabernacle were definite and minute—but the work was to be done by human hands. The people were to contribute to the cost. Offerings were to be invited from the people—gems and jewels, precious metals, skins and yarns, spices and oils. Everyone among the people should have the privilege of contributing. The tabernacle was to be built with free and voluntary gifts. The tabernacle was not like our modern churches, either in its form or in its purpose. It was not a place where the people came together to sing and pray and hear God's Word. Indeed, the people never entered the tabernacle at all. None but the priests were allowed inside thesacred tent. It was really God's dwelling-place. The tabernacle was a type or illustration of Christ. God dwelt in a tent in the midst of His people. When Christ came He was the Word, God Himself, dwelling not then in a tent but in human flesh. His name was Emmanuel, God with us. There is an evident allusion to this first tabernacle, in the words of the writer of the Fourth Gospel: "The Word became flesh, and dwelt, tabernacled, among us." We do not need the symbol any more, since we have the reality. The tabernacle also showed the way of access to God. There the people came with their sacrifices and offerings, their prayers, their needs and sorrows, finding God ready to answer and help. The tabernacle also taught God's holiness, for none but the priest was permitted to enter it. We can come to God only through Jesus Christ our High Priest. "No man comes unto the Father—but by Me." The furniture of the tabernacle consisted of four pieces: the ark of the covenant, the table with its bread and wine, the seven-branched candlestick, and the golden altar of incense. First there was the ark of the testimony. This was only a box or chest, made of acacia wood—but it was the center of the whole sacred shrine. In it were placed the two tables of stone on which the Ten Commandments were written. The covering of this ark was not a mere lid—but a most sacred part of the furniture. It was made of pure gold, indicating its sacredness. It represented the very throne of God, and there He sat to receive the confessions and the praises of all the people. It was a mercy seat, for God is a God of mercy. When people come to Him they are not coming to a God who is angry, who will not forgive, whose look is a consuming fire. He is a holy and righteous God—but also a God who is gracious and compassionate. The approach to the mercy seat was made always by the high priest with blood, which told of atonement. The cross of Christ is now our mercy seat! Above the mercy seat appeared the Shekinah-glory, the Presence of God, on which no eye could look except when beneath it, hiding the accusing law, is the mercy seat. Just how much all this meant to the worshiping Hebrew, we cannot tell; to us, however, the meaning is clear. Christ is our High Priest. He made His offering of Himself on the altar and then passed through the veil and appeared before God with His own blood, which He offered there and thus obtained eternal redemption for us. The high priest went into the Holy of Holies, not for himself only, but for all the people. He bore the names of the twelve tribes on his breastplate and thus represented them all. When he passed into the Holy of Holies, and stood before the Shekinah, all the people stood there in him. There is access for us to the mercy seat—but only through Christ. The priest could stand before the mercy seat only when he had made an offering on the altar and bore the blood of the sacrifice to sprinkle on the golden lid. That is, access to God could be had only after atonement had been made. This, too, has its plain teaching for us. Jesus Christ could open the way for us into God's presence—only by making an atonement for us. When He was dying on the cross, the veil which, until this time, had shut men away from God's presence was torn apart. This rending of the veil was not accidental—but symbolized the truth that now the way to God had been fully opened. There is no longer any need of a priest—Christ Himself is our great High Priest, ever standing before God and making intercession for us. There was also a table in the tabernacle. "You shall bring in the table, and set in order the things that are upon it." This was the table of the show-bread. It was overlaid with pure gold, surrounded with a border of gold. The table was furnished with dishes, on which, every Sabbath, twelve loaves of bread were laid. These remained there for seven days, and when replaced by new loaves were given to the priests to be eaten by them. Besides the bread, there were vessels on the table, no doubt containing wine. These provisions had their spiritual meaning. Another article of the furniture in the tabernacle was a candlestick or lampstand. The lampstand represented the Church. There was only one central stem, indicating the unity of the Church. Then there were seven branches, each one with its lamp, indicating the multiplicity of God's people. The lighted lamps burning in the darkness of the tabernacle symbolized believers, who shine as lamps in this dark world. Jesus says to His disciples: "You are the light of the world." Every Christian should shine to make one little spot of the earth brighter. We are brightened, that we may brighten. All this was beautifully and impressively taught here at the beginning, in this Divine picturing of religion. We have it made clearer still in the vision of Zechariah. The oil is supplied without human agency—but the light shines in the lamps; that is, in the human lives which are Divinely lighted. The Church is to shine as the aggregate of all its individual members. If one little lamp goes out or shines dimly, one spot in the world is left unlighted or only dimly lighted. Another thing in the furniture of the tabernacle was the golden altar for the incense.Incense was an emblem of prayer. There are several suggestions. For one thing, there was a Divine prescription for making the incense. "Take fragrant spices—gum resin, onycha and galbanum—and pure frankincense, all in equal amounts, and make a fragrant blend of incense, the work of a perfumer. It is to be salted and pure and sacred." Any compound different from that described was not acceptable. There is also a Divine prescription for prayer. We are clearly taught how we must pray, of what ingredients we must mix our incense. The fire used on the golden altar must be holy fire from the altar of burnt offering. Prayer is not a sweet savor unto God, unless it is kindled by the fire of God's love and by the Holy Spirit. Burning incense was fragrant; true prayer was sweet perfume before God. As the fragrance of flowers is pleasing to us, arising from forests, meadows, fields and gardens in the summer days; so is the prayer of earth which ascends from the homes and sanctuaries, from secret closets and from supplicating hearts. The incense was offered by the priest within the Holy Place, while the people were praying without. Christ in heaven offers our prayers before God, purifying them and adding to them the incense of His own sacrifice, and then presenting them, sweetened by His own intercession. Outside the tabernacle there was another altar—the altar of burnt offering. This altar was the first object the worshiper saw as he approached the sacred tent. It stood guard over the way to the Holy Place. No one could enter the tabernacle, to reach God's presence, except by the way of the altar of burnt offering. It thus pictures Christ's cross. Before we can gain access to God—we must stop at the cross and find forgiveness of sins. An unforgiven soul—has no access to God. The cross is the gate and the only gate, which opens to new life and to glory. There was also a laver outside the tabernacle. It was placed between the altar and the tabernacle door. After sacrificing upon the altar, the priest must stop at the laver and wash before he entered the Holy Place. We need not only the blood of Christ to atone for our guilt—but also the washing of regeneration and the renewing of the Holy Spirit. The altar of burnt offering told of justification, and the laver told of sanctification. When the tabernacle was set up, it and all its vessels and furniture must be anointed. Nothing was ready for use, though all things had been made after the Divine pattern, until anointed with holy oil. There was a Divine prescription also for the making of this sacred oil: "Collect choice spices—12½ pounds of pure myrrh, 6¼ pounds each of cinnamon and of sweet cane, 12½ pounds of cassia, and one gallon of olive oil. Blend these ingredients into a holy anointing oil." With this oil, the tabernacle and its furniture were to be anointed. This anointing made the place holy. After this it would have been sacrilege to use the tabernacle or any of its vessels for any common service. Our lives, when anointed by the Holy Spirit, are sacred to God, and should not be used in any profane or unholy service. There is a story of an artist who had made a noble representation in marble of the Redeemer and who afterwards refused to make any figures of any but sacred subjects. He was requested to make statues of heathen goddesses for ornaments—but he said his art was now consecrated to God. "The hands that have cut the figure of the Christ in marble," he said, "must not carve anything that is not holy." So we may say that the lips that speak Christ's name in prayer—should utter none but holy words. The hearts which are temples of the Holy Spirit—should not entertain any impure or unworthy guests. Whatever is touched by the consecrating oil of Divine grace—must never be profaned by any unholy use. Aaron and his sons were appointed priests. They were washed with water, symbolizing their spiritual cleansing in preparation for their sacred work. Then upon them were put the holy garments. These garments had their typical meaning. For example, on each shoulder, in the golden clasp that fastened the two parts of the ephod, was an onyx stone, on which were engraved the names of six of the tribes of Israel—six on one stone and six on the other. Thus the high priest bore all the people on his shoulder—the place of strength and upholding. Again, the priest's breastplate had in it twelve precious stones, with the names of the twelve tribes cut in them, on each stone the name of one tribe. This breastplate the priest wore over his heart, the place of love. Thus he bore the people in this typical way on his shoulders for support and upholding, and on his heart for affection and cherishing. Thus Christ, who is our High Priest, bears all His people on His shoulder for uplifting, and on His heart in tender, unchanging love. Charles Simeon - THE TABERNACLE SERVICE COMMENCED Exodus 40:1-2 "The Lord spoke unto Moses, saying: On the first day of the first month shall you set up the tabernacle of the tent of the congregation." The beginning of a new year is, not without reason, considered by professing Christians in general as a fit occasion for more than ordinary attention to religious duties. I say not, indeed, that the generality of Christians actually so employ that hallowed time; for, in fact, the whole season wherein we commemorate the incarnation of our blessed Lord is by the generality made rather a time for carnal mirth. But still, this is acknowledged by all to be rather an abuse of our religious privileges than a suitable improvement of them. There is in the minds of all a consciousness, that to review our past errors with penitence, and to prepare for a more diligent performance of our duty in future, is the proper employment of that period, when we are entering, as it were, upon a new scene of things. In my text, "the first day of the first month" was appointed by God himself as the time for commencing the services of the tabernacle, after the Israelites had abode in the wilderness nearly a whole year. Doubtless, both Moses and the various workers had used great diligence to get every vessel ready for the service which it was destined to perform; and great exertion must have been made on the day here spoken of, wherein the tabernacle and all the vessels of it were not only got ready for their destined use, but were employed in the very service for which they had been formed. But the command of Jehovah animated the people on this occasion; and, I hope, their conduct will encourage us also to prosecute with befitting earnestness the labors which this season calls for at our hands. For the advancement of this blessed object, I will set before you, I. The work here assigned to Moses. He was ordered now to set up the tabernacle with everything belonging to it, and to commence the service of it. A pattern of every part of it had been shown to him on Mount Sinai, and according to that pattern had everything been formed. No less than eight times in this one chapter is it said, that Moses did everything "as the Lord had commanded him." For all this care, both in relation to the pattern given him, and to the execution of it by himself and all under his command, there was, no doubt, a very important reason. The very injunction given him at the time of showing to him the pattern, "See that you make all things according to the pattern shown to you in the mount, Exodus 25:40," strongly marked, that, in the divine mind, there was some very important end to be accomplished by it. What that end was we are informed in the Epistle to the Hebrews: The tabernacle itself, and all its vessels, were intended to be "an example and shadow of heavenly things," that is, of the things revealed to us under the Christian dispensation. In a word, the law and its ordinances were intended to give a just representation of the Gospel and its mysteries; and the two were to accord with each other in every minutest part, even as an impression with the seal by which it was made, Hebrews 8:5. Behold, then, here was the work assigned to Moses, namely, to give to the Jewish people such an exhibition of the Gospel and its mysteries as would suffice for them under that shadowy dispensation, and prepare them for that fuller manifestation which would be given to the Church by the ministry of Christ and of his holy Apostles. The tabernacle itself was a representation of Christ, "in whom dwelt all the fullness of the Godhead bodily, Colossians 2:9," and who in his incarnate state "dwelt (tabernacled) among us, John 1:14." The priests, the altar, and the sacrifices, shadowed him forth as "the Great High-Priest," through whom alone we can come to God, Hebrews 10:19-22; and who, being himself the altar that sanctified the gift, Hebrews 13:10, "offered himself a sacrifice for the sins of the whole world, Hebrews 10:12," even "an offering and a sacrifice to God of a sweet smelling savor Ephesians 5:2." The altar of incense also designated that same divine Savior as ever living to make intercession for us, Hebrews 9:24. The candlestick also, and the table of showbread, represented him as "the light of the world, John 8:12," and as "the bread of life, of which whoever eats shall live forever, John 6:48; John 6:58." The lavers too represented him as "the fountain opened for sin Zechariah 13:1," in which every one "who washes is cleansed from all sin, Revelation 1:5." The same may be said of every minute vessel in the sanctuary; they all shadowed forth the Lord Jesus in some part of his Mediatorial office. But I must by no means omit to mention the ark, in which the tables of the Law were placed, and which was covered by the mercy-seat of precisely the same dimensions, and which represented him as fulfilling the Law for us, Romans 10:4, and as obtaining mercy for all who would come to God by him, Hebrews 7:25. Now all of these, whether the vessels, or the people who officiated in the use of them, "were anointed with oil, verses 13-15," to show, that even Christ himself, "being anointed with the oil of gladness above his fellows, Psalm 45:7," had "the Spirit given to him without measure for the performance of his work, John 3:34;" and that no person or service can ever be "acceptable to God," unless it id "sanctified by the Holy Spirit, Romans 15:16." Let us next turn our attention to, II. The corresponding work that is now called for at our hands. We are now called, every one of us, 1. To realize in our minds the things here shadowed forth. The wonders of Redemption should occupy our attention every day; but on this day especially should we be coming to God in "that new and living way which Christ has opened for us through the veil." We should go to the Lord Jesus Christ as our sacrifice, and as the altar that sanctifies that sacrifice, and as the priest that offers it. Under all the characters that have been before contemplated concerning him, we should apply to him, "receiving everything out of his fullness, John 1:16." From day to day, as long as the Jewish polity existed, were the various sacrifices and services of the Mosaic ritual renewed; and as long as the world shall stand, must we look to Jesus as here shadowed forth: feeding on him as our bread, washing in him as our laver, and living altogether by faith on him! Galatians 2:20. Would to God that every one of you would this very day begin these services, if you have hitherto been strangers to them; or prosecute them with redoubled ardor, if you have already entered on this life of faith! 2. To get them spiritually wrought within our own souls. We have said that Christ was mystically shadowed forth in all the services of that day. And this is true. But it is also true that the life of God in our own souls was spiritually represented. Yes, brethren, "we are temples of the Holy Spirit, 1 Corinthians 6:19;" and "God will come down and dwell in us, 2 Corinthians 6:16;" yes, "Christ will dwell in our hearts by faith, Ephesians 3:17." And in us"the sacrifices of prayer and praise are to be offered to him continually, Hebrews 13:15." In truth, we ourselves are to be living sacrifices to him, Romans 12:1; and, as a holy priesthood, we are to be offering ourselves to him, 1 Peter 2:5. Every faculty of our souls is to be sanctified to his service by the Holy Spirit, lightened by his light, and nourished by his grace. We are, in fact, to be "lights in this dark world, Philippians 2:15," and "witnesses for Jehovah, that he alone is God, Isaiah 43:12." My dear brethren, this conformity to Christ is at once our duty and our privilege; and to "grow up into him in all things as our living Head," is the work of every day throughout our whole lives, Ephesians 4:15. Now, then, I call you to commence this work, if it is not yet begun; or to proceed in it with augmented ardor, if, through the grace of God, it is already begun in your souls. And for your encouragement, I will venture to affirm, that the tokens of God's approbation which were given to Moses, shall as really, if not so sensibly, be renewed to you; for "the glory of the Lord shall fill" your souls, and the most signal manifestations of his love shall abide with you, both in this world, and in the world to come! And now I appeal to you, whether this will not be a good employment for the season on which we have just entered? Who does not regret that he has lost so much time already? Moses, considering how many months had been consumed in the wilderness before he began his work, could not have well completed it before. But who among you might not have begun long before, and been now both serving and enjoying God in a tenfold greater degree, if he had duly improved his time, and prosecuted his work with unremitting care? Let it then be your endeavor now to "redeem the time;" that, if this be the destined period that is to put an end to your earthly existence, you may enter with joy into the presence of your Lord, and be for ever happy in the bosom of your God. Charles Swindoll - RALLYING POINTS Exodus 40 To rally: “to muster for a common purpose . . . to arouse for action . . . to come together again to renew an effort.” That’s the way Webster defines the verb. He says the noun means: “a mustering of scattered forces to renew an effort; a summoning up of strength or courage.” Throughout Scripture, we encounter God’s rallying points: places where His people assembled for a common purpose, for recovery and refreshment, for mustering forces and getting recharged for battle. For Abraham it was Bethel, the place of the altar. For Moses it was the bush in the desert. For the Hebrews en route to Canaan? Well, they had several. During the day, a massive cloud overhead. At night, an enormous column of fire. Along the way, the tabernacle, that portable sanctuary where the Lord met with His chosen ones. Later, it was the temple. Then, following the terrible years of Babylonian captivity, Nehemiah envisioned a plan for “mustering scattered forces to renew an effort” as he led a ragtag group of dejected Hebrews back to Jerusalem to rebuild the city walls. Jesus Himself became a rallying point for a handful of men whose lives were otherwise destined for mediocrity. And after His departure, His Spirit came at Pentecost and ignited a spark as the church universal came into existence, offering perpetual hope for fractured, lost humanity. Finally, today, you and I can look back and recall a specific place—our own Bethel or desert bush—where God became real to us again. Where would we be without rallying points? Places that catapult us into new dimensions we would otherwise never inhabit. Today, rallying points are often provided by evangelistic crusades. Critics, of course, want us to believe these are nothing more than some old-fashioned revivals where church folks gather, sing a few songs, listen to Bible preaching, then promptly go back to business as usual. You and I know, however, that these meetings can be some of the most significant events ever held in America, for they may provide a fresh spiritual awakening that will be nothing short of revolutionary. So, thank God for your own Bethel. And pray that He will provide the same for others. Pray that He will arouse us for action and muster us for a common purpose in these days when our forces often seem scattered and when we need a summoning up of strength and courage. Rallying points replace flabby faith with the grit and gristle of godliness. (See Day by Day with Charles Swindoll: Daily Devotions- Page 50) Thomas Newberry - (Exodus 40:1–8) Types in the Tabernacle Verses 1, 2. “And Jehovah spake unto Moses, saying, On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation.” The first day of the first month is significant of a beginning, or beginning anew. A type of the commencement of the Christian dispensation at Pentecost. On the first day of the month the moon began to shine afresh on the earth with light reflected from the sun: so the church, during the present night-time of the world, is appointed to shine in the light of an absent Christ. A dispensation altogether new; characterised by Messiah rejected, and the Comforter present, to communicate to the Church the truth of Christ, and to maintain His Lordship. “The tabernacle of the tent of the congregation.” Both titles are here combined; the tabernacle being the type of a dwelling-place for God through the Spirit, and the tent of the congregation, typical of believers assembled in the Name of the Lord Jesus. The Ark Verse 3. “And thou shalt put therein the ark of the testimony, and cover the ark with the veil.” The ark is first mentioned, for it sets forth Jesus, God’s centre of gathering to His own people, and in whom they are builded together for a habitation of God through the Spirit (Ephesians 2:22). The veil was to be hung up before the ark, the Holy Ghost thus signifying that the way into the Holiest was not then made manifest; but to us, since Calvary, the veil is rent, and the way into the Holiest is open; for we gather to the name of a risen and glorified Christ. It is here called “the Ark of the Testimony,” for the purpose for which the Church is gathered is, that it should be a testimony to Him, and especially to the great “mystery of godliness, God manifested in flesh, justified in the Spirit, seen of angels, preached among the nations, believed on in the world, received up into glory.” The Table Verse 4. “And thou shalt bring in the table, and set in order the things that are to be set in order upon it.” Where believers are gathered unto the Name of the Lord Jesus, and builded together for a habitation of God through the Spirit, there in God’s presence, the sweet and sacred memorials of a Saviour’s sufferings and death are to be observed. It is remarkable that after the ark, the table is first mentioned; and at Troas, on the first day of the week, the disciples came together to break bread (Acts 20:7). If the communion of saints in the presence of God, and in the remembrance of the sacrifice of Christ, is to be observed, it must be in God’s order. “God is not the author of confusion.” He has His order, and this must be maintained. The table is to be a pure table, and all things which are done in connection with it, must be done decently and in order, as in the presence and fear of God. The Lampstand “And thou shalt bring in the lampstand, and light the lamps thereof.” Ministry, according to God, in the exercise of the gifts of the Spirit, and in testimony to the truth of Christ, has its place in connection with God’s dwelling place. It is to be brought in, and its light maintained. Ministry in the power of the Spirit of God, is to be in God’s order, according to His mind and will; and the gifts of an ascended Saviour are “for the perfecting of the saints, for the work of the ministry, for the edifying of the Body of Christ.” The Altar Of Gold Verse 5. “And thou shalt set the altar of gold for the incense before the ark of the testimony.” Teaching us that the worship of the Father in the Spirit and in truth, is connected with Christ risen and glorified within the veil, through whom the believer has boldness and access with confidence by the faith of Him. The Hanging Of The Door “And put the hanging of the door [entrance] to the tabernacle.” Christ said, “I am the door, by Me if any man enter in he shall be saved.” Faith in, and confession of the name of Jesus, living, dying, risen and glorified, is the way, no mere ordinance, nor anything else, is to take the place of Christ. The Altar Of Burnt Offering Verse 6. “And thou shalt set the altar of the burnt offering [ascending offering] before the door [entrance] of the tabernacle of the tent of the congregation.” Christ, in death and resurrection, in His atoning and accepted sacrifice, is to be set forth as the only ground of communion and acceptance with God. And only through faith in Him can the communion of saints be enjoyed. The Laver Verse 7. “And thou shalt set the laver between the tent of the congregation and the altar, and shall put water therein.” Christ is also to be set forth as made of God, SANCTIFICATION to the believer, as well as redemption; and the full provision of the Spirit of God for the sanctification of the believer through the truth, is to be testified to. The Court And The Gate Verse 8. “And thou shalt set up the court round about, and hang up the hanging at the court gate.” Consistency of character and conduct with the confession of the name of Christ is to be maintained, and the exercise of fervent charity one towards another, with separation from the world, is to be manifested even when not assembled together in Church fellowship. Exodus 40:2 "On the first day of the first month you shall set up the tabernacle of the tent of meeting. first month: Ex 40:17 12:1,2 13:4 Nu 7:1 tabernacle: Ex 40:6,18,19 26:1,7,30 27:21 30:36 35:11 36:18 Exodus 40 Resources - Multiple Sermons and Commentaries The Tabernacle (Source: ESV.org) On the first day of the first month - "the beginning of the new year, when you enter upon a new period of your life, will also mark the inception for you of a new epoch in the Lord’s service." (Cassuto) You shall set up the tabernacle of the tent of meeting - Yahweh gave the instructions to Moses who gave them to the skilled workers who with diligence, duty and devotion completed the task as we say today "to a T." Bush - On the first day of the fifth month thou shalt set up the tabernacle. From an attentive survey of all the incidents recorded to have happened after the exodus from Egypt, it appears that about six months intervened between that event and the commencement of the work of the tabernacle. Consequently they were about six months employed in the work itself; for the tabernacle was set up at the beginning of the second year, or one year lacking fifteen days after they had left Egypt. Considering the vast amount of curious and costly workmanship that was requisite, the undertaking was carried through with great expedition. But the hearts of the people were in this work, and this made all their labor light; and the union of men’s hands, and much zeal will necessarily bring to a speedy accomplishment any work that is undertaken. Exodus 40:3 "You shall place the ark of the testimony there, and you shall screen the ark with the veil. Ex 40:20,21 25:10,22 26:31,33,34 35:12 36:35,36 37:1-9 Lev 16:14 Nu 4:5 Rev 11:19 Exodus 40 Resources - Multiple Sermons and Commentaries Ark of the Covenant You shall place the ark of the testimony there, and you shall screen the ark with the veil - In Ex 26:33+ we read of this screening "You shall hang up the veil under the clasps, and shall bring in the ark of the testimony there within the veil; and the veil shall serve for you as a partition between the holy place and the holy of holies." Bush - And cover the ark with the vail That is, hang up the separating vail so as to hide the ark from the public view. For this reason the vail is called, Num. 4:5KJV, ‘the covering vail.’ Exodus 40:4 "You shall bring in the table and arrange what belongs on it; and you shall bring in the lampstand and mount its lamps. the table: Ex 40:22,25 Ex 25:23-30 Ex 26:35,36 Ex 37:10-24 what belongs on it , Lev 24:5,6,8 the lampstand: Ex 40:24,25 Ex 25:31-39 Exodus 40 Resources - Multiple Sermons and Commentaries Table with Bread of Presence You shall bring in the table and arrange what belongs on it - For the table description see comments on Ex 25:23-30. Ex 25:29-30+ describes what belongs on it = You shall make its dishes and its pans and its jars and its bowls with which to pour drink offerings; you shall make them of pure gold. You shall set the bread of the Presence on the table before Me at all times." Lampstand with Lamps and you shall bring in the lampstand and mount its lamps - See commentary on the lampstand and its construction in Ex 25:31-39. Related Resources: What was the bread of the Presence (Exodus 25:30)? | GotQuestions.org What did Jesus mean when He said, “I am the Bread of Life” (John 6:35)? | GotQuestions.org What is the significance of the lampstand in the Bible? | GotQuestions.org What is the menorah? | GotQuestions.org Exodus 40:5 "Moreover, you shall set the gold altar of incense before the ark of the testimony, and set up the veil for the doorway to the tabernacle. set the gold altar of incense: Ex 40:26,27 Ex 30:1-5 Ex 35:25-28 Ex 37:25-28 Joh 14:6 Heb 9:24 10:19-22 1Jn 2:1,2 set up the veil: Ex 40:28 Ex 26:36,37 Exodus 40 Resources - Multiple Sermons and Commentaries Altar of Incense Related Passages: Exodus 30:6+ “You shall put this altar (OF INCENSE) in front of the veil (BETWEEN HOLY PLACE AND HOLY OF HOLIES) that is near the ark of the testimony, in front of the mercy seat that is over the ark of the testimony, where I will meet with you. Moreover, you shall set the gold altar of incense before the ark of the testimony - See commentary on Ex 30:1-5 Related Passage: Exodus 26:36-37+ “You shall make a screen (HERE IN VERSE 5 CALLED "THE VEIL") for the doorway of the tent (TABERNACLE) of blue and purple and scarlet material and fine twisted linen, the work of a weaver. 37 “You shall make five pillars of acacia for the screen and overlay them with gold, their hooks also being of gold; and you shall cast five sockets of bronze for them. And set up the veil for the doorway to the tabernacle - It is interesting that his veil into the Tabernacle (and into the Holy Place) did not have figures of cherubim as did the veil separating the Holy Place from the Holy of Holies. Two thoughts come to mind. One is to keep those Israelites who entered the courtyard to bring their sacrifices would not see an image and would not be tempted to make an image of angels or to worship angels. (2) The cherubim would have been symbolically guarding the way into the Holy of holies which could only be entered once a year on penalty of death. In a similar way God had "stationed the cherubim and the flaming sword which turned every direction to guard the way to the tree of life" (Ge 3:24+) lest they eat of this tree and live forever in a state of separation from God because of their sin. Question: What was the significance of the altar of incense? Answer: The altar of incense is first mentioned in Exodus chapter 30 as one of the items inside the Holy Place of the tabernacle. The top of the altar was square—one cubit per side—and the whole altar was two cubits high. A cubit was about twenty inches, or just under two feet. The altar of incense was made of acacia wood and overlaid with gold. It had four “horns,” one at each corner, similar to the altar of sacrifice in the courtyard (Exodus 27:2). Rings of gold were built into the altar so that it could be carried with acacia wood poles that were slipped through the rings. The altar of incense was placed before the veil that separated the Holy Place from the Holy of Holies. On the other side of the veil was the Ark of the Testimony, where the presence of God was (Exodus 25:22). Aaron was instructed to burn incense on the altar each morning and at twilight, every day, as a regular offering to the Lord (Exodus 30:7–8). God gave the recipe for making the incense and stipulated that no other incense ever be burned on the altar (verses 34–38). The fire used to burn the incense was always taken from the altar of burnt offering outside the sanctuary (Leviticus 16:12). Never was the altar of incense to be used for a burnt offering, a grain offering, or a drink offering (Exodus 30:9). Once a year, on the Day of Atonement, the high priest was to put blood on the horns of the altar of incense to cleanse it. The altar of incense was called “most holy to the Lord” (verse 10). Of course, God’s primary desire for His people is that they be holy. Simply going through the rituals required by the Law—including the burning of incense on the altar of incense—was not enough to make the Israelites right with God. The Lord wanted their hearts and lives to be right, not just their formalities. During Isaiah’s time, the people were disobedient to God, yet they still maintained the temple rites, and that’s why God said through the prophet, “Stop bringing meaningless offerings! Your incense is detestable to me” (Isaiah 1:13). More important than burning the proper incense at the proper time with the proper fire with the proper implements was having a proper heart before God. In Scripture, incense is often associated with prayer. David prayed, “May my prayer be set before you like incense” (Psalm 141:2). In his vision of heaven, John saw that the elders around the throne “were holding golden bowls full of incense, which are the prayers of God’s people” (Revelation 5:8; cf. 8:3). As Zechariah the priest was offering incense in the temple in Luke 1:10, “all the assembled worshipers were praying outside.” The altar of incense, then, can be seen as a symbol of the prayers of God’s people. Our prayers ascend to God as the smoke of the incense ascended in the sanctuary. As the incense was burned with fire from the altar of burnt offering, our prayers must be kindled with heaven’s grace. The fact that the incense was always burning means that we should always pray (Luke 18:1; 1 Thessalonians 5:17). The altar of incense was holy to the Lord and was atoned for with the blood of the sacrifice; it is the blood of Christ applied to our hearts that makes our prayers acceptable. Our prayers are holy because of Jesus’ sacrifice, and therefore they are pleasing to God. The altar of incense can also be seen as a picture of the intercession of Christ. Just as the altar of sacrifice in the courtyard was a type of Christ’s death on our behalf, the altar of incense in the Holy Place was a type of Christ’s mediation on our behalf—Christ’s work on earth and in heaven. The altar of incense was situated before the mercy-seat of the Ark—a picture of our Advocate’s standing in the presence of the Father (Hebrews 7:25; 9:24). The incense was to be burning continually on the altar of incense, which shows the perpetual nature of Christ’s mediation. Christ’s intercession on our behalf is a sweet-smelling savor to God. It is beautiful to know that God considers the prayers of believers to be like a sweet smell of incense. Because of Christ, we can now enter God’s holy presence by faith, with full assurance (Mark 15:38; Hebrews 4:16). We offer our prayers upon the altar, trusting in Jesus, our eternal, perfect, and faithful High Priest (Hebrews 10:19–23).(Source: GotQuestions.org) Exodus 40:6 "You shall set the altar of burnt offering in front of the doorway of the tabernacle of the tent of meeting. Ex 40:29 Ex 27:1-8 Ex 38:1-7 Eph 1:6,7 Heb 13:10 1Jn 2:2 4:9,10 Exodus 40 Resources - Multiple Sermons and Commentaries Altar of Burnt Offering - Brazen Altar You shall set the altar of burnt offering in front of the doorway of the tabernacle of the tent of meeting - (This is fulfilled in Ex 40:29 below). The altar of burnt offering is also called the bronze altar (Ex 38:30, Ex 39:39) or in the King James Version, the brazen altar (Ex 38:30KJV, Ex 39:39KJV). This altar is shown in the courtyard in the schematic below - after entering the courtyard, one first encounters the bronze altar and then the laver for washing. For the instructions on making the bronze altar see comments on Ex 27:1-8 (cf construction of the altar in Ex 38:1-7+. A description of the perpetual daily sacrifices and their purpose is described in Ex 29:38-43+. Question: What was the brazen altar? Answer: During Israel’s forty years of wandering in the wilderness, God commanded the people to build a moveable structure—the wilderness tabernacle—as a place of worship where He would come and dwell among them. The brazen altar, or “brass” altar, was a bronze structure upon which the burnt offerings of animal sacrifices were presented to the Lord. The brazen altar was a portable construct and the largest of the tabernacle’s seven pieces of furniture. Placed in the outer court of the wilderness tabernacle (Exodus 40:6), the brazen altar was the most prominent and imposing object in the court, and no worshiper could avoid seeing it upon entering. The brazen altar was also called “the altar of burnt offerings” (Exodus 30:28), “the altar of God” (Psalm 43:4), and “the altar of the Lord” (Malachi 2:13). Built from acacia wood and overlaid with bronze, it measured 7.5 feet square by 4.5 feet high. At each of the altar’s four corners was a horn-like projection, made of one piece with the altar. All of the utensils of the altar were made of bronze as well. The instructions God gave for the brazen altar also included a grating or network of bronze probably placed within the hollow center of the altar to hold the wood and sacrifice as it was being burnt. Two poles used for carrying the altar were overlaid with bronze and inserted into bronze rings at the altar’s corners (Exodus 27:1–8). Once the brazen altar was consecrated, whatever touched it became holy (Exodus 29:37). The Israelites made daily sacrifices to God on the brazen altar (Exodus 29:38). As the first priests began their service at the tabernacle, fire from the presence of the Lord consumed the sacrifice (Leviticus 9:24). According to Leviticus 6:13, the fire of the altar was to be kept burning at all times. The horns of the altar were to be covered with blood at the consecration of the priests (Exodus 29:1, 10–12; Leviticus 8:14–15; 9:9) and on the Day of Atonement (Leviticus 16:18). All of the elements of the wilderness tabernacle pointed to God’s plan of salvation through Jesus Christ, the coming Messiah. By instituting each ritual of worship, God was teaching His people the fundamental principles of salvation. The brazen altar—where Israel’s priests offered substitutionary animal sacrifices for the sins of the people—vividly illustrated the basics of atonement for sin. Only by blood sacrifice was sin atoned. The brazen altar, ever ablaze and covered in blood, always stood open to accept the guilt of any Hebrew person who wished to come near to God. There the guilty sinner would offer another life, an innocent one, in his stead. The brazen altar was situated prominently in the courtyard of the tabernacle. It was, in fact, the first thing one encountered upon entering the courtyard. The picture is clear: we cannot approach the holy presence of the Lord unless we first come to the place of sacrifice where atonement is made for our sin. The altar’s placement revealed that coming to God or receiving the benefits of His presence requires dealing with the problem of our sin first. Later, Jesus would say, “No one comes to the Father except through me” (John 14:6; cf. 10:9). This ancient altar spoke unmistakably of Calvary, underscoring the meaning of Christ’s death on the cross, which was the ultimate substitutionary sacrifice for sin (Hebrews 10:1–18). Access to God is ours only when we come to Him through the perfect, atoning sacrifice of the shed blood of Jesus Christ. Bronze is often associated with judgment in the Bible (see Numbers 21:9; Isaiah 60:17; Revelation 1:15). Bronze is harder than gold and silver and better able to resist heat and fire. In Deuteronomy 33:25 and Jeremiah 1:18, bronze is a symbol of the ability to endure. The bronze altar was a shadow of the reality found in Jesus Christ, who took our judgment and who alone possessed the power to endure the fire of God’s holiness. Only Christ could withstand the cross and not be consumed by the flames of God’s wrath and divine judgment. The altar, as the place of atonement, reminded worshipers of their sin and need of cleansing from sin’s guilt. It signaled forward to the coming of Christ, in whom the entire ritual of sacrifice would reach its consummation. The holiness and righteousness of God were displayed on the brazen altar. It was the place where sin was judged and its penalty paid. The brazen altar opened the way to approach God and find His mercy. Everything that touched the brazen altar was made holy. Jesus Christ is our brazen altar: “He personally carried our sins in his body on the cross so that we can be dead to sin and live for what is right” (1 Peter 2:24, NLT). (Source: GotQuestions.org) Exodus 40:7 "You shall set the laver between the tent of meeting and the altar and put water in it. set the laver Ex 40:30-32 Ex 30:18-21 Ex 38:8 Ps 26:6 Zec 13:1 Tit 3:5 Heb 10:22 1Jn 1:7 Rev 1:5,6 Exodus 40 Resources - Multiple Sermons and Commentaries Laver of Bronze Before Entrance to Tent of Meeting Related Passages: Exodus 30:18-21 (comments) “You shall also make a laver of bronze, with its base of bronze, for washing; and you shall put it between the tent of meeting and the altar (BRONZE ALTAR, ALTAR OF BURNT OFFERING - Ex 40:6), and you shall put water in it. 19 “Aaron and his sons shall wash their hands and their feet from it; 20 when they enter the tent of meeting, they shall wash with water, so that they will not die; or when they approach the altar to minister, by offering up in smoke a fire sacrifice to the LORD. 21 “So they shall wash their hands and their feet, so that they will not die; and it shall be a perpetual statute for them, for Aaron and his descendants throughout their generations.” You shall set the laver between the tent of meeting and the altar and put water in it - This laver is shown in the courtyard in the schematic below, - after entering the courtyard, one first encounters the bronze altar and then the laver for washing. . See comments on Exodus 30:18-21. Moses follows this instruction in Ex 40:30, placing it between the tent of meeting and the bronze altar and putting water in it after which Moses, Aaron and his sons washed their hands and feet (Ex 40:31-32). Question: What was the significance of the bronze laver? Answer: The bronze laver, also called the “bronze basin” (NIV) and the “laver of brass” (KJV), was one of the furnishings required by God in the outer courts of the tabernacle and temple. It stood between the temple and the altar, and it held water for washing (Exodus 30:18). The first bronze laver was made for the tabernacle, the movable tent erected in the desert after the exodus of the Israelites from Egypt. The bronze laver was for Aaron and his sons (the priests) to wash their hands and feet before they entered the tabernacle, “so that they will not die” (Exodus 30:20). The priests also had to wash their hands and their feet before they approached the altar with a food offering (verse 21). God declared that this was to be a statute forever to them. The washing of the priests was to be observed by Aaron and his descendants in all ages, as long as their priesthood lasted. God wanted His people to understand the importance of purity. Exodus 38:8 tells us that the bronze laver and its base of bronze were made from the mirrors brought by “the women who served at the entrance to the tent of meeting.” The women of that day did not have glass mirrors as we do today. They used highly polished brass and other metals. Job 37:18 refers to a “mirror of cast bronze.” The serving women donated their mirrors to the tabernacle to be used in creating the bronze laver. After the Jews ended their wandering in the desert, the tabernacle was replaced by the temple in Jerusalem, built by King Solomon. The bronze laver in the temple was made by a bronze worker named Hiram of Tyre who also crafted the bronze pillars that stood at the entrance to the temple vestibule (1 Kings 7:13–14). The “Sea of cast metal” (1 Kings 7:23), so called because of its great size, took the place of the tabernacle’s laver, but its function was the same—the washing of the priests. This second laver was much larger than the one in the tabernacle: 15 feet in diameter at the top and about 47 feet in circumference, with a depth of 7.5 feet (1 Kings 7:23). The depth of the water in the bronze laver seems to indicate that the priests completely immersed themselves in it, rather than just washing their hands and feet. The brim of the laver was carved with flowers, and oxen were carved or cut on the outside all around. The laver stood on a pedestal of twelve bronze oxen, three facing each direction of the compass. The temple court also held ten bronze basins for washing the sacrifices (2 Chronicles 4:6), but the Sea, or the bronze laver, was only for the priests to wash in. When the Babylonians sacked Jerusalem in 605 BC, they “broke up the bronze pillars, the movable stands and the bronze Sea that were at the temple of the LORD and they carried all the bronze to Babylon” (Jeremiah 52:17). The bronze laver had to be rebuilt for Zerubbabel’s temple. There are no biblical descriptions of the bronze laver as part of Herod’s temple, but historians believe the bronze laver rested on twelve bronze bulls and sat between the altar and the temple, as Moses had instructed. When the Romans sacked Jerusalem in AD 70, the temple was completely destroyed, and the furnishings, including the laver, were either stolen or destroyed. It is significant that the bronze laver was the last object to be encountered before entering the tabernacle (Exodus 40:6–7). Before entering God’s presence, one must be cleansed. The Levitical priests had to continually wash to ready themselves for the presence of Holy God, but Jesus Christ fulfilled all the Law (Matthew 5:17). When Christ died, His people were cleansed once for all time by His blood shed on the cross. We no longer need a ritualistic washing with water to come before God, because Christ has “provided purification for sins” (Hebrews 1:3). Now we can “approach the throne of grace with confidence” (Hebrews 4:16), being sure that we are acceptable to Him because we are spiritually clean. (Source: GotQuestions.org) Exodus 40:8 "You shall set up the court all around and hang up the veil for the gateway of the court. set up the court all around Ex 40:33 Ex 27:9-19 Ex 38:9-20 Mt 16:18 1Co 12:28 Eph 4:11,12 Exodus 40 Resources - Multiple Sermons and Commentaries COURT WITH VEIL OVER GATEWAY You shall set up the court all around and hang up the veil for the gateway of the court - See comments on Ex 27:9-19 for the court and its construction. Ex 38:18-20+ describes the "screen (VEIL) of the gate (GATEWAY) of the court." Exodus 40:9 "Then you shall take the anointing oil and anoint the tabernacle and all that is in it, and shall consecrate it and all its furnishings; and it shall be holy. the anointing oil Ex 30:23-33 Ex 37:29 39:39 Lev 8:10 Nu 7:1 Ps 45:7 Isa 11:2 61:1 Mt 3:16 Joh 3:34 2Co 1:4,22 1Jn 2:20 Exodus 40 Resources - Multiple Sermons and Commentaries Cassuto - Even when the tabernacle has been duly erected and put in order, it will still not be deemed the sanctuary of the Lord until a special ceremony of consecration has been performed by anointing it with the oil of anointment. Then you shall take the anointing oil - See comments on Ex 30:23-33 for preparation of the anointing oil and all the items anointed with it. Obviously this anointing could only be carried out after the Tabernacle were completely constructed. and anoint the tabernacle and all that is in it, and shall consecrate it and all its furnishings; and it shall be (from that moment) holy - Ex 30:29 says “You shall also consecrate them, that they may be most holy; whatever touches them shall be holy." Cassuto on all that is in it - The inner vessels were included in the expression and all that is in it, and there was no need, therefore, to enumerate them all individually; but the case of the outer vessels was different, for they were not in it—in the Tabernacle—and hence they are mentioned in detail Bush - And thou shalt take the anointing oil and anoint, &c. Every thing having been duly brought and disposed in its proper place, the consecration of the whole by sacred unction follows. Exodus 40:10 "You shall anoint the altar of burnt offering and all its utensils, and consecrate the altar, and the altar shall be most holy. anoint the altar of burnt offering Ex 29:36-37 Lev 8:11 Isa 11:2 61:1 Joh 3:34 17:19 the altar shall be most holy, Lu 1:35 1Co 1:30 2Co 5:21 Heb 7:26 Exodus 40 Resources - Multiple Sermons and Commentaries Altar of Burnt Offering - Brazen Altar Related Passages: Ex 30:26 “With it you shall anoint the tent of meeting and the ark of the testimony, 27 and the table and all its utensils, and the lampstand and its utensils, and the altar of incense, 28 and the altar of burnt offering and all its utensils, and the laver and its stand. 29 “You shall also consecrate them, that they may be most holy; whatever touches them shall be holy. You shall anoint the altar of burnt offering and all its utensils, and consecrate the altar, and the altar shall be most holy - See comments on Ex 30:28-29. As Cassuto says "It, too, shall be most holy like the inner vessels; the point is specifically stated so that none should think that since its place was outside the Tabernacle, its sanctity was of a lower order. Similarly, Moses must anoint the laver and its base (verse 11)." Exodus 40:11 "You shall anoint the laver and its stand, and consecrate it. Exodus 40 Resources - Multiple Sermons and Commentaries Laver of Bronze CONSECRATION OF TABERNACLE COMPLETED You shall anoint the laver and its stand, and consecrate it - This is described in Exodus 29:36 “With it you shall anoint the tent of meeting and the ark of the testimony, 27 and the table and all its utensils, and the lampstand and its utensils, and the altar of incense, 28 "the altar of burnt offering and all its utensils, and the laver and its stand. U. Cassuto (Exodus, 480) notes that the items inside the tent did not need to be enumerated since they were already holy, but items in the courtyard needed special attention. People needed to know that items outside the tent were just as holy. Exodus 40:12 "Then you shall bring Aaron and his sons to the doorway of the tent of meeting and wash them with water. Ex 29:1-35 Lev 8:1-13 9:1-24 Isa 11:1-5 61:1-3 Mt 3:16 Lu 1:35 Joh 3:34 Ro 8:3 Ga 4:4 Exodus 40 Resources - Multiple Sermons and Commentaries STEP ONE: CONSECRATION OF THE PRIESTS Cassuto - The consecration of the tabernacle is to be followed by that of its ministers, Aaron and his sons. The ritual of this consecration will comprise three stages. The first is the same for all the priests Then you shall bring Aaron and his sons to the doorway of the tent of meeting and wash them with water - The first stage is to wash them with water which reiterates Exodus 29:4+.“Then you shall bring Aaron and his sons to the doorway of the tent of meeting and wash them with water." Notice that Moses was to wash them, which is interesting. Were they clothed at all? The text does not tell us. This external cleansing was the first step of consecrating them. The second step would be putting on the priestly attire. The third step would be an "internal" cleansing that would come with the blood sacrifices. This combination of external and internal reminds me of Paul's exhortation in 2 Cor 7:1+ "Therefore, having these promises (see 2 Cor 6:16-18), beloved, let us cleanse ourselves from all defilement of flesh (CF "EXTERNAL") and spirit, (NET = "everything that could defile the body and the spirit") perfecting holiness (AND WHAT IS OUR MOTIVATION?) in the fear of God." John Currid comments on the washing - It is a symbol of purification to the office of priest, so that the priest may safely enter the realm of the sacred (cf., Ex 30:17–21; Lev. 8:6). Apparently, at this investiture ceremony, the priests are to be washed on all parts of the body—that is, prior to their being clothed with the priestly garments. Later, they are required only to wash their hands and feet before entering the sanctuary (Ex 30:19). (Epsc Exodus Volume 2)