Exodus 40

Exodus 40 chronicles the final assembly and consecration of the tabernacle, marking the transition from the law-giving at Sinai to the presence of God dwelling in the midst of His people.

• God issues the command to set up the tabernacle on the first day of the new year (vv. 1-8).
• Moses is commanded to consecrate the furniture and the priests (vv. 9-15).
• Moses carries out the work of assembly and sanctification with precise obedience to the divine plan (vv. 16-33).
• The glory of the Lord descends to fill the tabernacle, signifying His acceptance and habitation (vv. 34-38).

• The first day of the first month.
• The repeated refrain 'as the LORD commanded Moses'.
• The anointing of the tabernacle and the priests with oil (mishchah [H4888]).
• The cloud of the LORD covering the tent by day and fire by night.

This chapter brings the narrative of the Exodus and the construction of the tabernacle to a climax by confirming that God has truly come to dwell among His people. It establishes the pattern of obedience that defines the covenantal relationship between Yahweh and Israel.

God's presence is secured not by human innovation but by the precise execution of His commands, leading to the reality of His glory dwelling among His people.

The chapter follows a chiastic-like structure: the command is given (vv. 1-15), the execution follows (vv. 16-33), and the result is the manifestation of God's presence (vv. 34-38).

• The promise of God's continuous presence via the cloud by day and fire by night (vv. 36-38).

• The command to set up the tabernacle of the tent of the congregation (v. 2).
• The command to wash Aaron and his sons to prepare for the priesthood (v. 12).

• The setting is the wilderness of Sinai, following the golden calf incident and the subsequent restoration of the covenant.
• The tabernacle served as a portable sanctuary, necessary for a nomadic people, unlike the permanent temples of other Near Eastern cultures.

• Ancient Near Eastern kings or deities often had 'houses' or 'residences' (mishkan [H4908]). Israel's tabernacle is unique because it is built to house the Presence of the Creator who led them out of Egypt, rather than an idol.

• This chapter functions as the 'capstone' of the book of Exodus. It answers the question of whether the plans laid out in chapters 25-31 would be successfully realized.

• Matthew Henry observes that the setting up of the tabernacle 'in the midst of the camp' teaches that those who are unsettled in the world must still prioritize the worship of God. Interpretations of the tabernacle's significance vary: some, following a typological approach, see the priesthood and the veil as shadows pointing forward to Christ's mediation, while others, prioritizing a literal-historical focus, emphasize the function of the tabernacle as a real, physical point of contact between a Holy God and His chosen people in the desert.

• The 'glory of the LORD' (Kabod YHWH) filling the tent recalls the glory that appeared on Sinai (Exodus 24:16).
• John 1:14 (NT) uses the imagery of 'tabernacling' (eskenosen) among us, directly alluding to this concept of God dwelling with His people.

• mishkan [H4908]: Derived from the root 'to dwell' (shakan), it literally refers to a residence or dwelling place.
• mo'ed [H4150]: Used in 'tent of the congregation' (ohel mo'ed), it signifies an appointed time or meeting place, highlighting that this was where God 'met' with His people.
• davar [H1696]: While meaning 'to speak', its root carries the sense of 'arranging', which is fitting here as God is 'arranging' His worship through His word.

• The cloud was not just a natural phenomenon; it was a token of God's immediate presence visible to all Israel.
• Moses was unable to enter the tent when the glory filled it, demonstrating that divine holiness exceeds human capacity, necessitating a mediator.

• There is no definitive biblical explanation for the physical mechanism by which the 'glory' filled the tent; it is described in the language of manifestation (light/fire/cloud).