Exo 34:33 It is a law of our being and the being of all material things that everything grows like to that with which it is conversant and familiar. Those who frequent the good gather the image of their goodness, and those who deal much with God grow Godlike.
I. What was the glory on Moses' face? St. Paul gives us a remarkable answer to this question. He says, "They could not look steadfastly to the end of that which is abolished." "That which is abolished" is the law, and the end of the law is Christ; therefore the glory upon Moses' face was the Lord Jesus Christ.
II. It was not in compassion for the weakness of the Israelites that Moses put a veil upon his face. The Jews had lost the power to see the end of that which is abolished, to see the glory of God in Jesus Christ reflected in the law. The veil was judicial, the consequence of sin; it was interposed between them and the beauty of the glory of God in the person of Jesus Christ.
III. There are veiled hearts among us now, and the reason of the veil is sin. The remedy is Christ. "When they shall turn to the Lord, the veil shall be taken away." When we have Christ within, we shall be able to look with unveiled mind upon all the beauties and glories of the Christ without. And then will come to pass that with which St. Paul sums it all up: "We, with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord."
J. Vaughan, Meditations in Exodus, p. 109.
References: Exo 35:8 .-Spurgeon, Evening by Evening, p. 336. Exo 35:20-29 .-Parker, vol. ii., p. 293. Exo 35:29 .-J. Vaughan, Meditations in Exodus, p. 118; Preacher's Monthly, vol. ii., p. 300. Exo 35:30-34 .-Homiletic Magazine, vol. xiv., p. 165. Exo 35:30-35 .-L. D. Bevan, Sermons to Students, p. 121. Exod 3:5 .-Preacher's Monthly, vol. ii., p. 303. 35, 36-Ibid., p. 303. Exo 36:1 .-W. Arnot, Good Words, 1862, p. 318. Exo 37:7 .-S. Baring-Gould, Village Preaching for a Year, vol. ii., p. 103. Exo 37:23 .-Ibid., p. 145. Exo 38:8 .-Parker, vol. ii., p. 301; H. Macmillan, The Olive Leaf, p. 169; S. Baring-Gould, Village Preaching for a Year, vol. i., p. 189. Exo 38:23 .-Ibid., vol. ii., p. 321. Exo 38:26 , Exo 38:27 .-Spurgeon, Sermons, vol. xxvii., No. 1581.
Exo 39:8 A full description of the breastplate is given twice over in the Book of Exodus, and from it we may gather certain useful lessons as to the Church in all ages.
I. There were twelve stones in the breastplate, each of them different, and each bearing a different name. This shows what variety there is among believers. So long as the human race differs so much in mental structure, we shall not be able to think alike, even in those things that are spoken of in Holy Writ. There are differences with regard to worship, differences in religious feelings and experiences; the stones are not alike, yet they are all on the same breastplate.
II. This brings us to another truth-the unity of the Church, all differing, yet all on the heart of Christ. The enemy has only to show himself, and men who differ amongst themselves agree to drive him back.
III. They were all precious stones; not one was mean or contemptible. God's Church has ever been costly. No jewel is what it afterwards becomes when first found. Let not the stone which sparkles in its setting sneer at that which only looks like a pebble. The Master has chosen it; He knows that He has put within its rude exterior that which only needs time and skill to make it "shine as the stars for ever and ever."
IV. Why were those precious stones put upon the breastplate? They were not on the mitre; they were upon the heart, teaching us that the Church is beloved. Every believer is on the heart of God.
V. Great pains were taken to keep the breastplate from being lost. It was not only fastened to the shoulders by chains, but the bottom part of the breastplate was fastened by two rings lashed to the two rings in the ephod. This tells us of the Church's security.
T. Champness, New Coins from Old Gold, p. 234.
Exo 39:9-10 , Exo 39:14 The breastplate of the Jewish high-priest is a beautiful type of intercession. When the high-priest appeared before God in his full sacerdotal attire, there would be the twelve names upon his heart, indicative of his love and care for the whole people of Israel. The names upon the breastplate betoken the individuality of Christ's intercession for His people. Every Christian ought to intercede, because he is in a certain important sense a priest, and intercession is one of the priestly functions.
I. Observe, first, the great importance attached to this duty in Scripture. In the Old Testament we find Abraham interceding for Sodom; in the New Testament we find the early Church winning the life of St. Peter by intercessory prayer. The Lord's Prayer is so constructed that it is impossible to use it without praying for all other Christians besides ourselves.
II. The duty of intercessory prayer is based upon the fact that men are one body and members one of another. Whether in nature or in grace, a man is essentially the member of a family. And if this be so, the weal and woe of other men, of other Christians, must be, to a certain extent, our weal and woe, cannot ultimately fail to reach us. We must bring our relations and sympathies with us when we appear before God.
III. Although both the duty of intercessory prayer and the grounds of it are clear, there is no part of devotion which Christians so much neglect. Some shrink from intercessory prayer under a feeling that, coming from them, it would be presumptuous. The real reason, however, of our reluctance to practise intercessory prayer, is a want of sympathy with others, a want of love. He who prays with the largest sympathy, he who embraces in. his prayer the widest circle of his fellow-creatures, is most in sympathy with the mind of God when he prays, has the key of God's heart, and therefore of God's treasury.
E. M. Goulburn, Thoughts on Personal Religion, p. 79.
Exodus 4:0 - Lev 1:1 .-J. Monro Gibson, The Mosaic Era, p. 133.
1. And of the blue, and purple, and scarlet. The description of the sacerdotal garments, which is repeated in this chapter, is more accurate than it would have been had he been speaking of some unimportant matter. And assuredly, since Christ was vividly represented in the person of the high priest, this was a most important part of the legal service. We have elsewhere set forth how far it was from being an empty pomp, as when the Popish sacrificers now-a-days, in order to acquire dignity, dazzle the eyes of the simple by the splendor of their vestments, and their magnificent paraphernalia; but that rather it was for the purpose of placing before men’s eyes all that faith ought to consider in Jesus Christ. We have especially seen how great mysteries were contained in the mitre, which was Holiness to the Lord: and in the ephod, in which shone forth the light of truth and integrity of life, and in which were the symbols of the ten tribes, so that the priest bore the people itself upon his shoulders and before his breast, in such a manner that in the person of one all might be presented familiarly before God. For this reason he repeats seven times the clause, “as the Lord commanded Moses;” which certainly has the effect of awakening attention.
32. Thus was all the work of the tabernacle. A brief summary is now subjoined, whereby he indicates that in no part was there the least defect, and also declares that the children of Israel had so obeyed God’s commands, that the work itself varied in no respect from its pattern. “The children of Israel,” he says, “did according to all that the Lord commanded Moses, so did they;” whence we gather that no part of the building was impaired by any admixture. Afterwards it is added, that the tabernacle with its utensils and furniture was brought before Moses, and that all things were approved of by his judgment; for he is said to have “blessed them,” because they had duly and faithfully obeyed God’s command. This, however, was not a simple prayer, as of a private individual; but it was a promise of reward, such as might awaken confidence in the minds of the people, when they heard from the mouth (“D’un tel Prophete;” of such a Prophet. — Fr.) of this excellent and unimpeachable witness that their labor was pleasing to God.
