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Commentary on Exodus 40 verses 16–33
When the tabernacle and the furniture of it were prepared, they did not put off the rearing of it till they came to Canaan, though they now hoped to be there very shortly; but, in obedience to the will of God, they set it up in the midst of their camp, while they were in the wilderness. Those that are unsettled in the world must not think that this will excuse them in their continued irreligion; as if it were enough to begin to serve God when they begin to be settled in the world. No; a tabernacle for God is a very needful and profitable companion even in a wilderness, especially considering that our carcases may fall in that wilderness, and we may be fixed in another world before we come to fix in this.
The rearing of the tabernacle was a good day's work; the consecrating of it, and of the priests, was attended to some days after. Here we have an account only of that new-year's-day's work. 1. Moses not only did all that God directed him to do, but in the order that God appointed; for God will be sought in the due order. 2. To each particular there is added an express reference to the divine appointment, which Moses governed himself by as carefully and conscientiously as the workmen did; and therefore, as before, so here it is repeated, as the Lord commanded Moses, seven times in less than fourteen verses. Moses himself, as great a man as he was, would not pretend to vary from the institution, neither to add to it nor diminish from it, in the least punctilio. Those that command others must remember that their Master also is in heaven, and they must do as they are commanded. 3. That which was to be veiled be veiled (Exo 40:21), and that which was to be used he used immediately, for the instruction of the priests, that by seeing him do the several offices they might learn to do them the more dexterously. Though Moses was not properly a priest, yet he is numbered among the priests (Psa 99:6), and the Jewish writers call him the priest of the priests; what he did he did by special warrant and direction from God, rather as a prophet, or law-giver, than as a priest. He set the wheels a going, and then left the work in the hands of the appointed ministry. (1.) When he had placed the table, he set the show-bread in order upon it (Exo 40:23); for God will never have his table unfurnished. (2.) As soon as he had fixed the candlestick, he lighted the lamps before the Lord, Exo 40:25. Even that dark dispensation would not admit of unlighted candles. (3.) The golden altar being put in its place, immediately he burnt sweet incense thereon (Exo 40:27); for God's altar must be a smoking altar. (4.) The altar of the burnt-offering was no sooner set up in the court of the tabernacle than he had a burnt-offering, and a meat-offering, ready to offer upon it, Exo 40:29. Some think, though this is mentioned here, it was not done till some time after; but it seems to me that he immediately began the ceremony of its consecration, though it was not completed for seven days. (5.) At the laver likewise, when he had fixed that, Moses himself washed his hands and feet. Thus, in all these instances, he not only showed the priests how to do their duty, but has taught us that God's gifts are intended for use, and not barely for show. Though the altars, and table, and candlestick, were fresh and new, he did not say it was a pity to sully them; no, he handselled them immediately. Talents were given to be occupied, not to be buried.
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SUMMARY
Exodus 40:28 records the final, meticulous act of Moses setting up the entrance screen for the Tabernacle, marking the culmination of its construction according to God's precise blueprint. This pivotal moment signifies the completion of the portable sanctuary, preparing it for the descent of the Lord's glory and establishing the designated point of access for His people to approach His holy dwelling place in the wilderness.
CONTEXT
Literary Context: This verse is situated at the very end of the book of Exodus, specifically within chapter 40, which meticulously details the final assembly and dedication of the Tabernacle. Following God's extensive and precise instructions given on Mount Sinai, as detailed in passages like Exodus 25 through Exodus 31, and the subsequent construction narrated in Exodus 35-39, Moses is depicted here in the final stages of erecting each component. The "hanging" (Hebrew: mâçâk) mentioned in this verse refers specifically to the colorful screen that served as the entrance to the Holy Place, the outer section of the Tabernacle tent. Its placement was among the very last steps in the construction process, immediately preceding the dramatic moment when the glory of the Lord filled the newly completed sanctuary, as recorded in Exodus 40:34. This sequential narrative underscores Moses' unwavering obedience and the divine order inherent in the Tabernacle's design and purpose.
Historical & Cultural Context: The setting for the construction and completion of the Tabernacle is the Israelite wilderness journey, a nomadic existence following their miraculous deliverance from Egyptian bondage. In this transient environment, a portable sanctuary was essential, symbolizing God's continuous presence and guidance among His wandering people. Unlike the fixed temples of surrounding pagan cultures, which often housed idols, the Tabernacle was a dynamic, movable dwelling for the living God, signifying His intimate relationship with Israel. The concept of a "door" or entrance screen was crucial in ancient Near Eastern sacred architecture, delineating sacred space and controlling access. For the Israelites, this "hanging" was not merely a decorative element but a functional and symbolic barrier, indicating that access to God's presence was not casual but prescribed, requiring specific conditions and authorized intermediaries (the priests). This structure reinforced the holiness of God and the need for reverence in approaching Him, a foundational principle for a people learning to live under a divine covenant.
Key Themes: The meticulous completion of the Tabernacle, culminating in the setting up of its entrance hanging, underscores several key themes. Firstly, it highlights the holiness of God and the necessity of approaching Him on His own terms, through divinely ordained means. The "door" served as both a barrier and a pathway, emphasizing that while God desires to dwell with His people, His presence demands reverence and adherence to His commands. Secondly, the entire narrative of the Tabernacle's construction, culminating in this verse, powerfully demonstrates Moses' unwavering obedience to every single detail of God's instructions, setting an example for the people. Finally, the completion of the Tabernacle signifies God's faithfulness to His covenant promise to dwell among Israel, as explicitly commanded in Exodus 25:8, preparing the way for the visible manifestation of His glory (the Shekinah) that immediately follows in the chapter.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Culmination as a key literary device, marking the final act in the extensive narrative of the Tabernacle's construction. This single, seemingly simple action completes a monumental divine project, signaling readiness for the next, even more significant event: the filling of the Tabernacle with God's glory. Symbolism is also profoundly present; the "hanging" itself symbolizes both divine separation and divine access. It is a barrier that protects the holiness of God's dwelling, yet it is also the designated "door" through which authorized individuals (priests) could enter. This dual function foreshadows the tension between God's transcendent holiness and His immanent desire to dwell with humanity. Furthermore, the meticulous detail of this final act, consistent with the entire Tabernacle narrative, highlights the Theme of Obedience, emphasizing Moses' faithful adherence to every divine command.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 40:28 speaks volumes about God's nature and His relationship with humanity. The setting up of the final "hanging" not only completes a physical structure but also finalizes the conditions for divine-human encounter under the Old Covenant. It underscores God's holiness, requiring a specific, divinely ordained approach, yet simultaneously reveals His desire for immanent presence among His people. The "door" signifies both a barrier and a pathway, teaching Israel that while God is approachable, He is not to be approached casually or irreverently. This meticulous attention to detail in the Tabernacle's construction, culminating in the placement of its entrance, emphasizes that God's presence is ordered, intentional, and covenantal, establishing a sacred space for worship, atonement, and communion.
REFLECTION AND APPLICATION
The meticulous completion of the Tabernacle, culminating in the setting up of its entrance hanging, serves as a powerful reminder of God's desire to dwell among His people, yet also of His absolute holiness. Moses' faithful and precise obedience, down to the very last detail, challenges us to consider the depth of our own commitment to God's commands. The "door" to the Tabernacle, while providing access, also imposed boundaries, teaching reverence and the necessity of approaching God on His terms. In our contemporary lives, this prompts us to reflect on how we perceive and respect the sacred. Do we approach God with the reverence His holiness demands, or do we treat His presence casually? The Tabernacle's design, with its layers of separation and specific access points, continually points us to the profound truth that while God desires intimacy, He remains utterly holy. This should inspire both awe and gratitude for the means of access He has provided.
Questions for Reflection
FAQ
What was the purpose of the "hanging" at the door of the Tabernacle?
Answer: The "hanging" (Hebrew: mâçâk) at the door of the Tabernacle served several critical purposes. Primarily, it functioned as the primary entrance screen for the Tabernacle tent, controlling access to the Holy Place. It was not merely decorative but a functional barrier that delineated sacred space from the common ground of the wilderness camp. Its presence signified the holiness of God's dwelling and the need for a divinely prescribed approach. Unlike the inner "veil" (parokhet) that separated the Holy Place from the Most Holy Place (Exodus 26:33), the mâçâk was the outermost point of entry for priests to perform their daily duties within the Tabernacle. Its intricate design and costly materials also underscored the glory and majesty of the God who resided within.
How does the Tabernacle's completion in Exodus 40 relate to God's presence?
Answer: The completion of the Tabernacle, including the final act of setting up the entrance hanging in Exodus 40:28, was the essential prerequisite for God's manifest presence to descend and dwell among His people. The entire construction process, from the initial instructions to the final assembly, was undertaken "as the LORD commanded Moses" (Exodus 40:16). Once every detail was meticulously fulfilled, the Tabernacle became a fit and holy dwelling place. Immediately following the completion of the structure, the glory of the Lord (the cloud) filled the Tabernacle, signifying God's acceptance and His faithful fulfillment of His promise to be "Immanuel" (God with us) (Exodus 40:34-35). Thus, the completion of the Tabernacle was the necessary condition for the visible manifestation of God's presence among Israel.
CHRIST-CENTERED FULFILLMENT
The "hanging at the door of the tabernacle" in Exodus 40:28, while a physical barrier and a symbol of restricted access under the Old Covenant, finds its profound Christ-centered fulfillment in the person and work of Jesus. The Tabernacle, with its various components and limited entry points, served as a shadow of the heavenly realities and a pointer to the ultimate way to God. Jesus himself declared, "I am the door: by me if any man enter in, he shall be saved," and "I am the way, the truth, and the life: no man cometh unto the Father, but by me." Where the Tabernacle's hanging served as a physical, material barrier, Jesus became the living, spiritual "door" and "way," providing direct and unhindered access to God. The tearing of the temple veil (which separated the Holy Place from the Most Holy Place, akin to the Tabernacle's inner veil) at the moment of Christ's crucifixion (Matthew 27:51) powerfully symbolized the abolition of all barriers to God's presence through His atoning sacrifice. No longer is access limited by a physical curtain or a priestly intermediary; through Christ's shed blood, believers now have "boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh" (Hebrews 10:19-20). Jesus, the true Tabernacle (John 1:14), has opened the way to the Father, fulfilling the Tabernacle's purpose and making intimate communion with God possible for all who believe.