Exodus 39:41

39:32-43 The tabernacle was a type or emblem of Jesus Christ. As the Most High dwelt visibly within the sanctuary, even on the ark, so did he reside in the human nature and tabernacle of his dear Son; in Christ dwelt all the fulness of the Godhead bodily, Col 2:9. The tabernacle was a symbol of every real Christian. In the soul of every true follower of the Saviour the Father dwells, the object of his worship, and the author of his blessings. The tabernacle also typified the church of the Redeemer. The meanest and the mightiest are alike dear to the Father's love, freely exercised through faith in Christ. The tabernacle was a type and emblem of the heavenly temple, Re 21:3. What, then, will be the splendour of His appearance, when the cloud shall be withdrawn, and his faithful worshippers shall see him as he is!

And they brought the tabernacle unto Moses,.... That is, the several parts of it before it was put together, with all its furniture, and everything appertaining to it; which are examined in the order in which they were directed to be made, from hence to the end of Exodus 39:42 and this was done, that Moses might inspect the whole, and see whether it was done according to the pattern shown him, and the instructions he had given to the workmen.

(41) The cloths of service . . . and the holy garments. —There is no “and” in the original. Translate, the cloths of service to do service in the holy place — the holy garments for Aaron the priest, and his sons’ garments. The second and third clauses are exegetical of the first. (See Note on Exodus 31:10 .)

(10) The cloths of service. —Modern critics generally suppose the state robes of the high priest to be meant (Keil, Knobel, De Wette, Kalisch, Cook); but the Rabbinical interpreters understand the cloths in which the ark and other vessels of the sanctuary were wrapped when the camp was moved from place to place (see Numbers 4:6-13 ). These, like the cloths here spoken of ( Exodus 39:1 ), were to be of blue, and purple, and scarlet; and it would be natural to distinguish them from the “holy garments,” as is done both here and also in Exodus 35:19 ; Exodus 39:1 ; Exodus 39:41 . They had, however, not been previously mentioned in the directions. Perhaps the true explanation is, that under the words “cloths of service” ( bigdey sĕrâd, or bigdeh hassĕrâd ) are included both the garments of Aaron and also those of his sons, the two later clauses of the verse being exegetical of the first clause. In that case, we should translate: The robes of service, both the holy garments for Aaron the priest, and also the garments of his sons. Exodus 39:41 is decidedly favourable to this interpretation.

10 . the garments of plaited (?) work ] in the Heb. a peculiar expression, of most uncertain meaning, not found before, but recurring (with the addition, ‘for ministering in the holy place’) in Exodus 35:19 , Exodus 39:1 ; Exodus 39:41 †. No root שרד occurs in Heb.: in post-Bibl. Hebrew and Aramaic (see NHWB. iii. 587b) derivatives mean a plaited basket , a sieve , a grating before an oven; Onk. also uses sârâdâ for a grating in Exodus 27:4 , and for a hanging in Exodus 27:9 , &c.: hence, if the word is correctly handed down,—and it occurs four times,—it can, with our present knowledge, be only explained to mean something of the nature of plaited work . The reference is evidently to the artistically woven garments of the priests (ch. 28). The ‘and’ before ‘the holy garments’ is better omitted, as in Exodus 35:19 , and (in the Heb.) Exodus 39:41 : the garments in question were the ‘holy’ ones. LXX. ( στολαὶ λειτουργικαί ), Pesh. Targ. render garments of ministry (cf. RVm.); either treating שרד , very improbably, as though it were the same as שרת , or finding שרת four times in their MSS. for שרד ,—a not less improbable alternative. ‘Finely wrought’ (RV.) yields an excellent sense; but unfortunately has no philological justification.

34. the covering of rams' skin dyed red—(See on [35]Ex 25:5). It was probably red morocco leather and "badgers' skins," rather "the skins of the tahash, supposed to be the dugong, or dolphin of the Red Sea, the skin of which is still used by the Arabs under the same appellation" [Goss].

Of the priests either absolutely Exodus 28:35 ; Exodus 39:26 , or within the holy place Exodus 28:43 , Exodus 29:30 , Exodus 39:1 , and in the priests’ office Exodus 35:19 , Exodus 39:41 ; or of their ministry of the altar , i.e. the sacrifices, Exodus 30:20 ; and only once with regard to God Himself, Exodus 28:41 , to minister unto me . Of the Levites P never uses to minister to Jehovah ; but either to minister alone, Numbers 3:31 ; or to the camp, Numbers 4:9 ; or in the sanctuary, Numbers 4:12 , cp. Numbers 1:50 ; or at the altar (in preparing it for the priests), Numbers 4:24 ; or to Aaron, Numbers 18:2 . P and D then differ thus, that while D uses the double phrase, stand before and minister to Jehovah of the whole tribe of Levi, P says that the Levites stand before the congregation , and uses the phrase minister to Jehovah only of the priests, and intends by it the most sacred priestly functions of sacrifice, etc., the Levites’ ministering being confined to less sacred duties in regard to the care of the fabric of the Tabernacle and the Camp and in assisting the priests. to bless in his name ] So Deuteronomy 21:5 again of the sons of Levi, the priests. This is another of the distinctive priestly duties (though sometimes discharged by kïngs, 2 Samuel 6:18 ; 1 Kings 8:14 ; 1 Kings 8:55 ).