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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 38:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
Bezaleel having finished the gold-work, which, though the richest, yet was ordered to lie most out of sight, in the tabernacle itself, here goes on to prepare the court, which lay open to the view of all. Two things the court was furnished with, and both made of brass: -
I.An altar of burnt-offering, Exo 38:1-7.
On this all their sacrifices were offered, and it was this which, being sanctified itself for this purpose by the divine appointment, sanctified the gift that was in faith offered on it. Christ was himself the altar to his own sacrifice of atonement, and so he is to all our sacrifices of acknowledgment. We must have an eye to him in offering them, as God has in accepting them.
II.A laver, to hold water for the priests to wash in when they went in to minister, Exo 38:8.
This signified the provision that is made in the gospel of Christ for the cleansing of our souls from the moral pollution of sin by the merit and grace of Christ, that we may be fit to serve the holy God in holy duties. This is here said to be made of the looking-glasses (or mirrors) of the women that assembled at the door of the tabernacle.
1.It should seem these women were eminent and exemplary for devotion, attending more frequently and seriously at the place of public worship than others did; and notice is here taken of it to their honour. Anna was such a one long afterwards, who departed not from the temple, but served God with fastings and prayers night and day, Luk 2:37. It seems in every age of the church there have been some who have thus distinguished themselves by their serious zealous piety, and they have thereby distinguished themselves; for devout women are really honourable women (Act 13:50), and not the less so for their being called, by the scoffers of the latter days, silly women. Probably these women were such as showed their zeal upon this occasion, by assisting in the work that was now going on for the service of the tabernacle. They assembled by troops, so the word is; a blessed sight, to see so many, and those so zealous and so unanimous, in this good work.
2.These women parted with their mirrors (which were of the finest brass, burnished for that purpose) for the use of the tabernacle. Those women that admire their own beauty, are in love with their own shadow, and make the putting on of apparel their chief adorning by which they value and recommend themselves, can but ill spare their looking-glasses; yet these women offered them to God, either,
(1.)In token of their repentance for the former abuse of them, to the support of their pride and vanity; now that they were convinced of their folly, and had devoted themselves to the service of God at the door of the tabernacle, they thus threw away that which, though lawful and useful in itself, yet had been an occasion of sin to them. Thus Mary Magdalene, who had been a sinner, when she became a penitent wiped Christ's feet with her hair. Or,
(2.)In token of their great zeal for the work of the tabernacle; rather than the workmen should want brass, or not have of the best, they would part with their mirrors, though they could not do well without them. God's service and glory must always be preferred by us before any satisfactions or accommodations of our own. Let us never complain of the want of that which we may honour God by parting with.
3.These mirrors were used for the making of the laver. Either they were artfully joined together, or else molten down and cast anew; but it is probable that the laver was so brightly burnished that the sides of it still served for mirrors, that the priests, when they came to wash, might there see their faces, and so discover the spots, to wash them clean. Note, In the washing of repentance, there is need of the looking-glass of self-examination. The word of God is a glass, in which we may see our own faces (see Jam 1:23); and with it we must compare our own hearts and lives, that, finding out our blemishes, we may wash with particular sorrow, and application of the blood of Christ to our souls. Usually the more particular we are in the confession of sin the more comfort we have in the sense of the pardon.
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Summary
Exodus 38:7 meticulously details the final construction of the Altar of Burnt Offering, specifically its staves and hollow design, which were crucial for its portability. This verse underscores the precise adherence to divine instructions for the Tabernacle's furnishings, highlighting God's meticulous design for Israel's worship system and ensuring that the means of atonement and communion could accompany His people throughout their wilderness journey.
Context
Literary Context
Exodus 38:7 is situated within the broader narrative of the Tabernacle's construction, specifically from Exodus 35 through Exodus 40. This section meticulously recounts the Israelites' faithful execution of the divine blueprint given to Moses on Mount Sinai in Exodus 25-31. Following the detailed instructions for each component, chapters Exodus 36-39 describe the actual craftsmanship of Bezalel, Oholiab, and the skilled artisans, demonstrating Israel's renewed obedience after the golden calf incident recorded in Exodus 32. The Altar of Burnt Offering, described in its initial instructions in Exodus 27:1-8, was a central piece of furniture located in the outer court of the Tabernacle, serving as the primary site for animal sacrifices. This verse, therefore, marks the completion of a vital component, emphasizing its functional readiness for Israel's nomadic worship.
Historical & Cultural Context
The historical setting for Exodus 38:7 is the Israelites' wilderness journey after their exodus from Egypt. As a nomadic people, their worship center, the Tabernacle, needed to be fully portable. The design of the Altar of Burnt Offering, along with other sacred objects like the Ark of the Covenant and the Table of Showbread, incorporated carrying poles ("staves") and a lightweight, hollow construction to facilitate its transport. This ensured that the means of atonement and access to God were always available, regardless of their location. In the ancient Near East, portable shrines and altars were not uncommon, reflecting the transient nature of certain deities or cultic practices. However, for Israel, the portability of the Tabernacle uniquely signified the living God's active presence and journeying with His people, rather than being confined to a fixed temple or specific geographical location. This adaptability was essential for maintaining their covenant relationship with Yahweh throughout their wilderness wanderings, as detailed in passages like Numbers 4:1-15, which outlines the Levites' duties for carrying these sacred objects.
Key Themes
This verse contributes significantly to several key themes prevalent in the book of Exodus and the Pentateuch. Firstly, it highlights the theme of Divine Sovereignty and Meticulous Design. Every detail of the Tabernacle, down to the portability of the altar, was divinely ordained, emphasizing God's absolute authority and His precise plan for worship and atonement. Secondly, it underscores the theme of Obedience and Faithfulness. The Israelites' diligent construction, as described in this chapter, demonstrates their obedience to God's commands, a stark contrast to their earlier rebellion with the golden calf. Thirdly, the portability of the altar reinforces the theme of God's Dynamic Presence with His People. Unlike the static temples of surrounding cultures, the Tabernacle was designed to move with Israel, symbolizing Yahweh's commitment to dwelling among and journeying with His chosen people, providing continuous access to Himself and the means of reconciliation, as seen throughout the wilderness narratives, particularly in Numbers.
Exposition and Analysis
Key Word Analysis
Properly, a seal (as sunk into the wax), i.e. signet (for sealing); hence (generally) a ring of any kind. In the context of the Tabernacle, these bronze rings were specifically designed attachments on the sides of the altar, through which the carrying staves were inserted. Their presence signifies the altar's intended mobility and the meticulous planning involved in its divine blueprint, ensuring that this central piece of worship furniture could be transported with ease by the Levites.
Properly, separation; by implication, a part of the body, branch of a tree, bar for carrying. These were long, sturdy poles, typically made of acacia wood overlaid with bronze (for the altar), specifically designed for carrying sacred Tabernacle furnishings. Their inclusion in the design of the Altar of Burnt Offering, as well as the Ark of the Covenant and the Table of Showbread, underscored the portable nature of God's presence and the means of worship for the nomadic Israelites. The fact that these poles were to remain in the rings (as instructed in Exodus 25:15) signified the perpetual readiness for movement and the continuous accessibility of the divine presence.
A primitive root; to pierce; to be hollow. The instruction to make the altar "hollow with boards" (first given in Exodus 27:8) was a practical design element. This ensured that the large altar, measuring five cubits long and five cubits wide (approx. 7.5 feet by 7.5 feet), was light enough to be carried by the Levites during the wilderness journeys. Despite its hollow construction, it was still robust enough to withstand the heat of sacrifices and the rigors of travel, demonstrating a remarkable balance between functionality, durability, and portability in its divine design.
Verse Breakdown
"And he put the staves into the rings on the sides of the altar, to bear it withal;"
This clause describes the final assembly step for the Altar of Burnt Offering, indicating the insertion of the carrying poles into the bronze rings attached to its sides. This action completed the altar's design, making it fully functional for transport. The phrase "to bear it withal" explicitly states the purpose of the staves: to enable the Levites to carry the altar, ensuring that the central place of sacrifice could accompany the Israelites wherever they moved in the wilderness. This detail emphasizes obedience to God's precise instructions for mobility.
"he made the altar hollow with boards."
This second clause reiterates a crucial structural detail of the altar's construction. Rather than being a solid block, the altar was fashioned as a hollow frame made of acacia wood boards, which were then overlaid with bronze. This design, first commanded in Exodus 27:8, was essential for reducing the altar's weight, making it manageable for transport by human bearers. It speaks to the practical foresight in God's divine blueprint, ensuring that the sacred functions of the Tabernacle were not hindered by logistical challenges.
Literary Devices
The text of Exodus 38:7, within the broader Tabernacle narrative, employs several literary devices. Repetition is prominent throughout Exodus 35-40, as the detailed divine commands given in earlier chapters (Exodus 25-31) are now recounted as being meticulously fulfilled. This repetition serves to emphasize the Israelites' obedience and the divine origin and authority of the Tabernacle's design. The very act of constructing the altar, including its staves and hollow nature, is rich in Symbolism. The altar itself symbolizes the place of atonement and communion with God, while its portability, facilitated by the staves and hollow construction, symbolizes God's dynamic presence with His people, not confined to a static location. This portability also serves as Foreshadowing, hinting at a future era where worship would not be tied to a specific geographical temple but would be universal and accessible to all, transcending physical boundaries.
Theological and Thematic Connections
Exodus 38:7, by detailing the construction of the Altar of Burnt Offering for portability, powerfully communicates several profound theological truths. It first underscores God's meticulousness and the absolute necessity of obedience to His revealed will; every detail of the Tabernacle, no matter how seemingly small, was divinely ordained and held purpose. More significantly, the altar's design for mobility signifies that God's presence and the means of atonement were not static or confined to a single location, but were intended to accompany His people on their journey. This illustrates God's desire for an accessible and continuous relationship with humanity, where the provision for sin and the pathway to communion are perpetually available, adapting to the circumstances of His people. While later in Israel's history, worship would be centralized in a fixed temple in Jerusalem, the initial portability of the Tabernacle highlights God's immediate and intimate presence with His wandering people.
Reflection and Application
The meticulous construction of the Altar of Burnt Offering, designed for portability, offers profound lessons for contemporary faith. Just as the altar was not fixed but moved with God's people, our faith and our means of approaching God should not be confined to a building, a specific time, or a rigid structure. This verse challenges us to consider how "portable" our spiritual lives truly are. Is our worship, our prayer, our study of God's Word, and our commitment to His will integrated into every aspect of our daily journey, or is it compartmentalized? The constant readiness of the altar for use, even during movement, reminds us of the ongoing need for grace and the perpetual accessibility of God's provision for our sins. It calls us to cultivate a faith that is adaptable, intentional, and deeply integrated into the fabric of our lives, reflecting God's own meticulous nature and His desire for an unceasing, intimate relationship with us. Our spiritual practices should be robust enough to withstand the "journeys" of life, ensuring that we always carry the presence of God and the awareness of His provision with us.
Questions for Reflection
FAQ
Why was the Altar of Burnt Offering made hollow and with staves?
The Altar of Burnt Offering was made hollow with boards and fitted with staves primarily for portability. During the Israelites' forty-year journey through the wilderness, the Tabernacle, including all its furnishings, had to be disassembled, transported, and reassembled frequently. The hollow construction reduced its weight, making it manageable for the Levites to carry, while the staves provided a secure means of bearing it. This design ensured that the central place of worship and atonement could always accompany God's people, fulfilling the divine command given in Exodus 27:8 and detailed in the Levites' duties in Numbers 4.
What was the primary purpose of the Altar of Burnt Offering?
The Altar of Burnt Offering served as the primary location for all animal sacrifices within the Tabernacle system. Its main purpose was to provide a means for atonement for the sins of the people and to facilitate communion between God and Israel. Through the shedding of blood and the burning of the offering, sins were symbolically covered, and the worshiper could draw near to a holy God. This altar was central to the daily and seasonal worship rituals, emphasizing the constant need for a blood sacrifice to address sin, as detailed in passages like Leviticus 1:1-9. It was the first point of contact for a worshiper entering the Tabernacle courtyard, signifying that access to God was only possible through sacrifice.
Christ-Centered Fulfillment
The Altar of Burnt Offering, with its design for continuous use and portability, powerfully foreshadows the ultimate work of Jesus Christ. The altar itself pointed to the necessity of a blood sacrifice for the atonement of sin, a need perfectly and finally met in Christ. Just as the altar provided a means for Israel to approach God, Jesus, through His once-for-all sacrifice on the cross, became the perfect Lamb of God, who takes away the sin of the world! and provides perpetual access to the Father (Hebrews 9:11-14). The portability of the altar, ensuring that the means of worship could accompany God's people wherever they went, finds its ultimate fulfillment in the New Covenant. No longer is worship confined to a physical temple or a specific geographical location, for Christ's sacrifice has opened a new and living way to God. Believers themselves become temples of the Holy Spirit, and true worship is now in spirit and truth, accessible to all, everywhere. Thus, the portable altar of Exodus anticipated the universal, personal, and ever-present reality of God's redemptive work in Christ, making atonement and communion eternally available to all who believe, regardless of their physical location or circumstances.