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After the pattern of the tabernacle - It has been supposed that there had been a tabernacle before that erected by Moses, though it probably did not now exist; but the tabernacle which Moses is ordered to make was to be formed exactly on the model of this ancient one, the pattern of which God showed him in the mount, Exodus 25:40. The word משכן mishcan signifies literally the dwelling or habitation; and this was so called because it was the dwelling place of God; and the only place on the earth in which he made himself manifest. See Clarke's note on Exodus 25:40, and on Exodus 33:7-10.

Yahweh had redeemed the Israelites from bondage. He had made a covenant with them and had given them laws. He had promised, on condition of their obedience, to accept them as His own “peculiar treasure,” as “a kingdom of priests and an holy nation” Exodus 19:5-6. And now He was ready visibly to testify that He made his abode with them. He claimed to have a dwelling for Himself, which was to be in external form a tent of goats‘ hair Exodus 19:4, to take its place among their own tents, and formed out of the same material (see Exodus 26:7 note). The special mark of His presence within the tent was to be the ark or chest containing the Ten Commandments on two tables of stone Exodus 31:18, symbolizing the divine law of holiness, and covered by the mercy-seat, the type of reconciliation. Moses was divinely taught regarding the construction and arrangement of every part of the sanctuary. The directions which were given him are comprised in Exodus 25:2

An offering - The word is used here in its general sense, being equivalent to korban, κορβᾶν korban (compare Mark 7:11). On the marginal rendering “heave offering,” see the note at Exodus 29:27.

That giveth it willingly with his heart - The public service of Yahweh was to be instituted by freewill offerings, not by an enforced tax. Compare 1 Chronicles 29:3, 1Chronicles 29:9,1 Chronicles 29:14; Ezra 2:68-69; 2 Corinthians 8:11-12; 2 Corinthians 9:7. On the zeal with which the people responded to the call, see Exodus 35:21-29; Exodus 36:5-7.

Exodus 25:3

Gold, and silver, and brass - The supply of these metals possessed by the Israelites at this time probably included what they had inherited from their forefathers, what they had obtained from the Egyptians Exodus 12:35, and what may have been found amongst the spoils of the Amalekites Exodus 17:8-13. But with their abundant flocks and herds, it can hardly be doubted that they had carried on important traffic with the trading caravans that traversed the wilderness, some of which, most likely, in the earliest times were furnished with silver, with the gold of Ophir (or gold of Sheba, as it seems to have been indifferently called), and with the “brass” (the alloy of copper and tin, called bronze) of Phoenicia and Egypt. Compare Exodus 38:24 note.

Exodus 25:4

Blue, and purple, and scarlet - i. e. the material dyed with these colors. The Jewish tradition has been very generally received that this material was wool. Compare Hebrews 9:19 with Leviticus 14:4, Leviticus 14:49, etc. When spun and dyed by the women, it was delivered in the state of yarn; and the weaving and embroidering was left to Aholiab and his assistants, Exodus 35:25, Exodus 35:35. The “blue” and “purple” dye are usually thought to have been obtained from shell-fish, the “scarlet” from the cochineal insect of the holm-oak.

Fine linen - The fine flax or the manufactured linen, for which Egypt was famous Ezekiel 27:7, and which the Egyptians were in the habit of using for dresses of state Genesis 41:42. It was used as the groundwork of the figured curtains of the tabernacle as well as of the embroidered hangings of the tent and the court. See Exodus 35:35.

Exodus 25:5

Rams‘ skins dyed red - Skins tanned and colored like the leather now known as red morocco.

Badgers‘ skins - Rather, leather, probably of a sky-blue color, formed from the skins of the תחשׁ tachash (a general name for marine animals), which was well adapted as a protection against the weather.

Shittim wood - The word שׁטים shı̂ṭṭâm is the plural form of שׁטה shı̂ṭâh which occurs as the name of the growing tree, Isaiah 41:19. The tree is satisfactorily identified with the Acacia seyal, a gnarled and thorny tree, somewhat like a solitary hawthorn in its habit and manner of growth, but much larger. It flourishes in the driest situations, and is scattered more or less numerously over the Sinaitic Peninsula. It appears to be the only good wood produced in the wilderness. No other kind of wood was employed in the tabernacle or its furniture. In the construction of the temple cedar and fir took its place 1 Kings 5:8; 1 Kings 6:18; 2 Chronicles 2:8.

Exodus 25:6-7

See the notes to Exodus 25:8

sanctuary - i. e. a hallowed place. This is the most comprehensive of the words that relate to the place dedicated to Yahweh. It included the tabernacle with its furniture, its tent, and its court.

That I may dwell among them - The purpose of the sanctuary is here definitely declared by the Lord Himself. It was to be the constant witness of His presence among His people. Compare the marginal references.

Exodus 25:9

According to all that I shew thee - The tabernacle and all that pertained to it were to be in strict accordance with the ideas revealed by the Lord to Moses (compare Exodus 25:40; Exodus 26:30; Acts 7:44; Hebrews 8:5). The word here translated “pattern” is also used to denote the plans for the temple which were given by David to Solomon 1 Chronicles 28:11-12, 1 Chronicles 28:19; it is elsewhere rendered “form, likeness, similitude,” Deuteronomy 4:16-17; Ezekiel 8:3, Ezekiel 8:10.

The tabernacle - The Hebrew word signifies the “dwelling-place.” It here denotes the wooden structure, containing the holy place and the most holy place, with the tent which sheltered it. See Exodus 26:1 note.

Prayer is heaven's ordained means of success in the conflict with sin and the development of Christian character. The divine influences that come in answer to the prayer of faith will accomplish in the soul of the suppliant all for which he pleads. For the pardon of sin, for the Holy Spirit, for a Christlike temper, for wisdom and strength to do His work, for any gift He has promised, we may ask; and the promise is, “Ye shall receive.” AA 564.1

It was in the mount with God that Moses beheld the pattern of that wonderful building that was to be the abiding place of His glory. It is in the mount with God—in the secret place of communion—that we are to contemplate His glorious ideal for humanity. In all ages, through the medium of communion with heaven, God has worked out His purpose for His children, by unfolding gradually to their minds the doctrines of grace. His manner of imparting truth is illustrated in the words, “His going forth is prepared as the morning.” Hosea 6:3. He who places himself where God can enlighten him, advances, as it were, from the partial obscurity of dawn to the full radiance of noonday. AA 564.2

The Lord gave an important lesson to His people in all ages when to Moses on the mount He gave instruction regarding the building of the tabernacle. In that work He required perfection in every detail. Moses was proficient in all the learning of the Egyptians; he had a knowledge of God, and God's purposes had been revealed to him in visions; but he did not know how to engrave and embroider. CT 59.1

Israel had been held all their days in the bondage of Egypt, and although there were ingenious men among them, they had not been instructed in the curious arts which were called for in the building of the tabernacle. They knew how to make bricks, but they did not understand how to work in gold or silver. How was the work to be done? Who was sufficient for these things? These were questions that troubled the mind of Moses. CT 59.2

Then God Himself explained how the work was to be accomplished. He signified by name the persons He desired to do a certain work. Bezaleel was to be the architect. This man belonged to the tribe of Judah—a tribe that God delighted to honor. CT 59.3

“And the Lord spake unto Moses, saying, See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: and I have filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, to devise cunning works, to work in gold, and in silver, and in brass, and in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship. CT 59.4

“And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wisehearted I have put wisdom, that they may make all that I have commanded thee.” Exodus 31:1-6. CT 59.5

The foundation firmly laid, we need wisdom that we may know how to build. When Moses was about to erect the sanctuary in the wilderness, he was cautioned, “See ... that thou make all things according to the pattern showed to thee in the mount.” Hebrews 8:5. In His law, God has given us the pattern. Our character building is to be after “the pattern showed to thee in the mount.” The law is the great standard of righteousness. It represents the character of God, and is the test of our loyalty to His government. And it is revealed to us, in all its beauty and excellence, in the life of Christ.... CT 62.1

Thoroughness is necessary to success in the work of character building. There must be an earnest purpose to carry out the plan of the Master Builder. The timbers must be solid. No careless, unreliable work can be accepted, for this would ruin the building. The powers of the whole being are to be put into the work. It demands the strength and energy of manhood; there is no reserve to be wasted in unimportant matters. ... There must be earnest, careful, persevering effort to break away from the customs, maxims, and associations of the world. Deep thought, earnest purpose, steadfast integrity, are essential. CT 62.2

There must be no idleness. Life is an important thing, a sacred trust; and every moment should be wisely improved, for its results will be seen in eternity. God requires each one to do all the good possible. The talents which He has entrusted to our keeping are to be made the most of. He has placed them in our hands to be used to His name's honor and glory, and for the good of our fellow men.... CT 62.3

Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, “Lo, I come.” “Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me.... Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.” Hebrews 10:5-7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, “A body hast Thou prepared Me.” Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form. DA 23.1

This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God's glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in “the body of our humiliation” (Philippians 3:21, R. V.), “in the likeness of men.” In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men. DA 23.2

God commanded Moses for Israel, “Let them make Me a sanctuary; that I may dwell among them” (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. “The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.” John 1:14, R. V., margin. DA 23.3