Exo 27:19 | KD | STEP | “ All the vessels of the dwelling in all the work thereof (i.e., all the tools needed for the tabernacle), and all its pegs, and all the pegs of the court, (shall be of) brass or copper .” The vessels of the dwelling are not the things required for the performance of worship, but the tools used in setting up the tabernacle and taking it down again. If we inquire still further into the design and meaning of the court, the erection of a court surrounding the dwelling on all four sides is to be traced to the same circumstance as that which rendered it necessary to divide the dwelling itself into two parts, viz., to the fact, that on account of the unholiness of the nation, it could not come directly into the presence of Jehovah, until the sin which separates unholy man from the holy God had been atoned for. Although, by virtue of their election as the children of Jehovah, or their adoption as the nation of God, it was intended that the Israelites should be received by the Lord into His house, and dwell as a son in his father’s house; yet under the economy of the law, which only produced the knowledge of sin, uncleanness, and unholiness, their fellowship with Jehovah, the Holy One, could only be sustained through mediators appointed and sanctified by God: viz., at the institution of the covenant, through His servant Moses; and during the existence of this covenant, through the chosen priests of the family of Aaron. It was through them that the Lord was to be approached, and the nation to be brought near to Him. Every day, therefore, they entered the holy place of the dwelling, to offer to the Lord the sacrifices of prayer and the fruits of the people’s earthly vocation. But even they were not allowed to go into the immediate presence of the holy God. The most holy place, where God was enthroned, was hidden from them by the curtain, and only once a year was the high priest permitted, as the head of the whole congregation, which was called to be the holy nation of God, to lift this curtain and appear before God with the atoning blood of the sacrifice and the cloud of incense (Lev 16). The access of the nation to its God was restricted to the court. There it could receive from the Lord, through the medium of the sacrifices which it offered upon the altar of burnt-offering, the expiation of its sins, His grace and blessing, and strength to live anew. Whilst the dwelling itself represented the house of God, the dwelling-place of Jehovah in the midst of His people ( ; ; , , etc.), the palace of the God-King, in which the priestly nation drew near to Him ( ; ; ; , ); the court which surrounded the dwelling represented the kingdom of the God-King, the covenant land or dwelling-place of Israel in the kingdom of its God. In accordance with this purpose, the court was in the form of an oblong, to exhibit its character as part of the kingdom of God. But its pillars and hangings were only five cubits high, i.e., half the height of the dwelling, to set forth the character of incompleteness, or of the threshold to the sanctuary of God. All its vessels were of copper-brass, which, being allied to the earth in both colour and material, was a symbolical representation of the earthly side of the kingdom of God; whereas the silver of the capitals of the pillars, and of the hooks and rods which sustained the hangings, as well as the white colour of the byssus-hangings, might point to the holiness of this site for the kingdom of God. On the other hand, in the gilding of the capitals of the pillars at the entrance to the dwelling, and the brass of their sockets, we find gold and silver combined, to set forth the union of the court with the sanctuary, i.e., the union of the dwelling-place of Israel with the dwelling-place of its God, which is realized in the kingdom of God. The design and significance of the court culminated in the altar of burnt-offering, the principal object in the court; and upon this the burnt-offerings and slain-offerings, in which the covenant nation consecrated itself as a possession to its God, were burnt. The heart of this altar was of earth or unhewn stones, having the character of earth, not only on account of its being appointed as the place of sacrifice and as the hearth for the offerings, but because the earth itself formed the real or material sphere for the kingdom of God in the Old Testament stage of its development. This heart of earth was elevated by the square copper covering into a vessel of the sanctuary, a place where Jehovah would record His name, and come to Israel and bless them ( , cf. , ), and was consecrated as a place of sacrifice, by means of which Israel could raise itself to the Lord, and ascend to Him in the sacrifice. And this significance of the altar culminated in its horns, upon which the blood of the sin-offering was smeared. Just as, in the case of the horned animals, their strength and beauty are concentrated in the horns, and the horn has become in consequence a symbol of strength, or of fulness of vital energy; so the significance of the altar as a place of the saving and life-giving power of God, which the Lord bestows upon His people in His kingdom, was concentrated in the horns of the altar. The instructions concerning the Oil For the Candlestick, and the daily trimming of the lamps by the priests, form a transition from the fitting up of the sanctuary to the installation of its servants.

‏ Exodus 27:19

“All the vessels of the dwelling in all the work thereof (i.e., all the tools needed for the tabernacle), and all its pegs, and all the pegs of the court, (shall be of) brass or copper.” The vessels of the dwelling are not the things required for the performance of worship, but the tools used in setting up the tabernacle and taking it down again.

If we inquire still further into the design and meaning of the court, the erection of a court surrounding the dwelling on all four sides is to be traced to the same circumstance as that which rendered it necessary to divide the dwelling itself into two parts, viz., to the fact, that on account of the unholiness of the nation, it could not come directly into the presence of Jehovah, until the sin which separates unholy man from the holy God had been atoned for. Although, by virtue of their election as the children of Jehovah, or their adoption as the nation of God, it was intended that the Israelites should be received by the Lord into His house, and dwell as a son in his father’s house; yet under the economy of the law, which only produced the knowledge of sin, uncleanness, and unholiness, their fellowship with Jehovah, the Holy One, could only be sustained through mediators appointed and sanctified by God: viz., at the institution of the covenant, through His servant Moses; and during the existence of this covenant, through the chosen priests of the family of Aaron. It was through them that the Lord was to be approached, and the nation to be brought near to Him. Every day, therefore, they entered the holy place of the dwelling, to offer to the Lord the sacrifices of prayer and the fruits of the people’s earthly vocation. But even they were not allowed to go into the immediate presence of the holy God. The most holy place, where God was enthroned, was hidden from them by the curtain, and only once a year was the high priest permitted, as the head of the whole congregation, which was called to be the holy nation of God, to lift this curtain and appear before God with the atoning blood of the sacrifice and the cloud of incense (Lev 16). The access of the nation to its God was restricted to the court. There it could receive from the Lord, through the medium of the sacrifices which it offered upon the altar of burnt-offering, the expiation of its sins, His grace and blessing, and strength to live anew. Whilst the dwelling itself represented the house of God, the dwelling-place of Jehovah in the midst of His people (Exo 23:19; Jos 6:24; 1Sa 1:7, 1Sa 1:24, etc.), the palace of the God-King, in which the priestly nation drew near to Him (1Sa 1:9; 1Sa 3:3; Psa 5:8; Psa 26:4, Psa 26:6); the court which surrounded the dwelling represented the kingdom of the God-King, the covenant land or dwelling-place of Israel in the kingdom of its God. In accordance with this purpose, the court was in the form of an oblong, to exhibit its character as part of the kingdom of God. But its pillars and hangings were only five cubits high, i.e., half the height of the dwelling, to set forth the character of incompleteness, or of the threshold to the sanctuary of God. All its vessels were of copper-brass, which, being allied to the earth in both colour and material, was a symbolical representation of the earthly side of the kingdom of God; whereas the silver of the capitals of the pillars, and of the hooks and rods which sustained the hangings, as well as the white colour of the byssus-hangings, might point to the holiness of this site for the kingdom of God. On the other hand, in the gilding of the capitals of the pillars at the entrance to the dwelling, and the brass of their sockets, we find gold and silver combined, to set forth the union of the court with the sanctuary, i.e., the union of the dwelling-place of Israel with the dwelling-place of its God, which is realized in the kingdom of God.

The design and significance of the court culminated in the altar of burnt-offering, the principal object in the court; and upon this the burnt-offerings and slain-offerings, in which the covenant nation consecrated itself as a possession to its God, were burnt. The heart of this altar was of earth or unhewn stones, having the character of earth, not only on account of its being appointed as the place of sacrifice and as the hearth for the offerings, but because the earth itself formed the real or material sphere for the kingdom of God in the Old Testament stage of its development. This heart of earth was elevated by the square copper covering into a vessel of the sanctuary, a place where Jehovah would record His name, and come to Israel and bless them (Exo 20:24, cf. Exo 29:42, Exo 29:44), and was consecrated as a place of sacrifice, by means of which Israel could raise itself to the Lord, and ascend to Him in the sacrifice. And this significance of the altar culminated in its horns, upon which the blood of the sin-offering was smeared. Just as, in the case of the horned animals, their strength and beauty are concentrated in the horns, and the horn has become in consequence a symbol of strength, or of fulness of vital energy; so the significance of the altar as a place of the saving and life-giving power of God, which the Lord bestows upon His people in His kingdom, was concentrated in the horns of the altar.

The instructions concerning the Oil For the Candlestick, and the daily trimming of the lamps by the priests, form a transition from the fitting up of the sanctuary to the installation of its servants.