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Exodus 40:34
Verse
Context
The Cloud and the Glory
33And Moses set up the courtyard around the tabernacle and the altar, and he hung the curtain for the entrance to the courtyard. So Moses finished the work.34Then the cloud covered the Tent of Meeting, and the glory of the LORD filled the tabernacle.35Moses was unable to enter the Tent of Meeting because the cloud had settled on it, and the glory of the LORD filled the tabernacle.
Sermons
David Wilkerson
J. Vernon McGee
Art Katz
T. Austin-SparksT. Austin-SparksArt Katz
Chuck SmithSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Then a cloud covered the tent - Thus God gave his approbation of the work; and as this was visible, so it was a sign to all the people that Jehovah was among them. And the glory of the Lord filled the tabernacle - How this was manifested we cannot tell; it was probably by some light or brightness which was insufferable to the sight, for Moses himself could not enter in because of the cloud and the glory, Exo 40:35. Precisely the same happened when Solomon had dedicated his temple; for it is said that the cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud; for the glory of the Lord had filled the house of the Lord; Kg1 8:10, Kg1 8:11. Previously to this the cloud of the Divine glory had rested upon that tent or tabernacle which Moses had pitched without the camp, after the transgression in the matter of the molten calf; but now the cloud removed from that tabernacle and rested upon this one, which was made by the command and under the direction of God himself. And there is reason to believe that this tabernacle was pitched in the center of the camp, all the twelve tribes pitching their different tents in a certain order around it.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
When the sanctuary, that had been built for the Lord for a dwelling in Israel, had been set up with all its apparatus, "the cloud covering the tabernacle, and the glory of Jehovah filled the dwelling," so that Moses was unable to enter. The cloud, in which Jehovah had hitherto been present with His people, and guided and protected them upon their journeying (see at Exo 13:21-22), now came down upon the tabernacle and filled the dwelling with the gracious presence of the Lord. So long as this cloud rested upon the tabernacle the children of Israel remained encamped; but when it ascended, they broke up the encampment to proceed onwards. This sign was Jehovah's command for encamping or going forward "throughout all their journeys" (Exo 40:36-38). This statement is repeated still more elaborately in Num 9:15-23. The mode in which the glory of Jehovah filled the dwelling, or in which Jehovah manifested His presence within it, is not described; but the glory of Jehovah filling the dwelling is clearly distinguished from the cloud coming down upon the tabernacle. It is obvious, however, from Lev 16:2, and Kg1 8:10-11, that in the dwelling the glory of God was also manifested in a cloud. At the dedication of the temple (Kg1 8:10-11) the expression "the cloud filled the house of Jehovah" is used interchangeably with "the glory of Jehovah filled the house of Jehovah." To consecrate the sanctuary, which had been finished and erected as His dwelling, and to give to the people a visible proof that He had chosen it for His dwelling, Jehovah filled the dwelling in both its parts with the cloud which shadowed forth His presence, so that Moses was unable to enter it. This cloud afterwards drew back into the most holy place, to dwell there, above the outspread wings of the cherubim of the ark of the covenant; so that Moses and (at a later period) the priests were able to enter the holy place and perform the required service there, without seeing the sign of the gracious presence of God, which was hidden by the curtain of the most holy place. So long as the Israelites were on their journey to Canaan, the presence of Jehovah was manifested outwardly and visibly by the cloud, which settled upon the ark, and rose up from it when they were to travel onward. With the completion of this building and its divine consecration, Israel had now received a real pledge of the permanence of the covenant of grace, which Jehovah had concluded with it; a sanctuary which perfectly corresponded to the existing circumstances of its religious development, and kept constantly before it the end of its calling from God. For although God dwelt in the tabernacle in the midst of His people, and the Israelites might appear before Him, to pray for and receive the covenant blessings that were promised them, they were still forbidden to go directly to God's throne of grace. The barrier, which sin had erected between the holy God and the unholy nation, was not yet taken away. To this end the law was given, which could only increase their consciousness of sin and unworthiness before God. But as this barrier had already been broken through by the promise of the Lord, that He would meet the people in His glory before the door of the tabernacle at the altar of burnt-offering (Exo 29:42-43); so the entrance of the chosen people into the dwelling of God was effected mediatorially by the service of the sanctified priests in the holy place, which also prefigured their eventual reception into the house of the Lord. And even the curtain, which still hid the glory of God from the chosen priests and sanctified mediators of the nation, was to be lifted at least once a year by the anointed priest, who had been called by God to be the representative of the whole congregation. On the day of atonement the high priest was to sprinkle the blood of atonement in front of the throne of grace, to make expiation for the children of Israel because of all their sin (Lev 16), and to prefigure the perfect atonement through the blood of the eternal Mediator, through which the way to the throne of grace is opened to all believers, that they may go into the house of God and abide there for ever, and for ever see God.
Jamieson-Fausset-Brown Bible Commentary
a cloud--literally, "The cloud," the mystic cloud which was the well-known symbol of the Divine Presence. After remaining at a great distance from them on the summit of the mount, it appeared to be in motion; and if many among them had a secret misgiving about the issue, how the fainting heart would revive, the interest of the moment intensely increase, and the tide of joy swell in every bosom, when that symbolic cloud was seen slowly and majestically descending towards the plain below and covering the tabernacle. The entire and universal concealment of the tabernacle within the folds of an impervious cloud was not without a deep and instructive meaning; it was a protection to the sacred edifice from the burning heats of the Arabian climate; it was a token of the Divine Presence; and it was also an emblem of the Mosaic dispensation, which, though it was a revelation from heaven, yet left many things hid in obscurity; for it was a dark cloud compared with the bright cloud, which betokened the clearer and fuller discoveries of the divine character and glory in the gospel (Mat 17:5). the glory of the Lord filled the tabernacle--that is, light and fire, a created splendor, which was the peculiar symbol of God (Jo1 1:5). Whether this light was inherent in the cloud or not, it emanated from it on this occasion, and making its entry, not with the speed of a lightning flash as if it were merely an electric spark, but in majestic splendor, it passed through the outer porch into the interior of the most holy place (Kg1 8:10; Joh 1:14). Its miraculous character is shown by the fact, that, though "it filled the tabernacle," not a curtain or any article of furniture was so much as singed.
John Gill Bible Commentary
For the cloud of the Lord was upon the tabernacle by day,.... Or over it (g), it covered it, when it abode upon it, and rested; and stood on high over it when it moved and the people journeyed: and fire was on it by night; the same phenomenon which had the appearance of a cloud in the day time shone like fire in the night time: or "fire was in it" (h); that is, in the cloud; so it appeared in the night, and was, as the Targum of Jonathan here calls it, a pillar of fire; the same with the pillar of cloud and fire, which departed not from the people all the while they were in the wilderness, Exo 13:21 and this was in the sight of all the house of Israel, throughout all their journeys; whether by night or by day; for in hot countries they travel much by night; and as the cloud was both a shelter from the heat of the sun in the daytime, and a direction of their way; so the fire by night was of the same use for direction, and might be also terrifying to wild beasts in the wilderness, who are afraid of fire, and so be a security to the Israelites from them; all which is an emblem of the guidance and protection, light, joy, and comfort, the church of God has from his gracious presence, while in the wilderness of this world; see Isa 4:5. (g) "supra tabernaculum", Drusius. (h) "in ea"; Fagius, Junius & Tremellius; Drusius. Next: Leviticus Introduction
Matthew Henry Bible Commentary
As when, in the creation, God had finished this earth, which he designed for man's habitation, he made man, and put him in possession of it, so when Moses had finished the tabernacle, which was designed for God's dwelling-place among men, God came and took possession of it. The shechinah, the divine eternal Word, though not yet made flesh, yet, as a prelude to that event, came and dwelt among them, Joh 1:14. This was henceforward the place of his throne, and the place of the soles of his feet (Eze 43:7); here he resided, here he ruled. By the visible tokens of God's coming among them to take possession of the tabernacle he testified both the return of his favour to them, which they had forfeited by the golden calf (Exo 33:7), and his gracious acceptance of all the expense they had been at, and all the care and pains they had taken about the tabernacle. Thus God owned them, showed himself well pleased with what they had done, and abundantly rewarded them. Note, God will dwell with those that prepare him a habitation. The broken and contrite heart, the clean and holy heart, that is furnished for his service, and devoted to his honour, shall be his rest for ever; here will Christ dwell by faith, Eph 3:17. Where God has a throne and an altar in the soul, there is a living temple. And God will be sure to own and crown the operations of his own grace and the observance of his own appointments. As God had manifested himself upon mount Sinai, so he did now in this newly-erected tabernacle. We read (Exo 24:16) that the glory of the Lord abode upon mount Sinai, which is said to be like devouring fire (Exo 40:17), and that the cloud covered it on the outside, and the glory of the Lord filled it within, to which, probably there is an allusion in Zac 2:5, where God promises to be a wall of fire round about Jerusalem (and the pillar of cloud was by night a pillar of fire) and the glory in the midst of her. I. The cloud covered the tent. That same cloud which, as the chariot or pavilion of the shechinah, had come up before them out of Egypt and led them hither, now settled upon the tabernacle and hovered over it, even in the hottest and clearest day; for it was none of those clouds which the sun scatters. This cloud was intended to be, 1. A token of God's presence constantly visible day and night (Exo 40:38) to all Israel, even to those that lay in the remotest corners of the camp, that they might never again make a question of it, Is the Lord among us, or is he not? That very cloud which had already been so pregnant with wonders in the Red Sea, and on mount Sinai, sufficient to prove God in it of a truth, was continually in sight of all the house of Israel throughout all their journeys; so that they were inexcusable if they believed not their own eyes. 2. A concealment of the tabernacle, and the glory of God in it. God did indeed dwell among them, but he dwelt in a cloud: Verily thou art a God that hidest, thyself. Blessed be God for the gospel of Christ, in which we all with open face behold as in a glass, not in a cloud, the glory of the Lord. 3. A protection of the tabernacle. They had sheltered it with one covering upon another, but, after all, the cloud that covered it was its best guard. Those that dwell in the house of the Lord are hidden there, and are safe under the divine protection, Psa 27:4, Psa 27:5. Yet this, which was then a peculiar favour to the tabernacle, is promised to every dwelling-place of mount Zion (Isa 4:5); for upon all the glory shall be a defence. 4. A guide to the camp of Israel in their march through the wilderness, Exo 40:36, Exo 40:37. While the cloud continued on the tabernacle, they rested; when it removed, they removed and followed it, as being purely under divine direction. This is spoken of more fully, Num 9:19; Psa 78:14; Psa 105:39. As before the tabernacle was set up the Israelites had the cloud for their guide, which appeared sometimes in one place and sometimes in another, but henceforward rested on the tabernacle and was to be found there only, so the church had divine revelation for its guide from the first, before the scriptures were written, but since the making up of that canon it rests in that as its tabernacle, and there only it is to be found, as in the creation the light which was made the first day, centered in the sun the fourth day. Blessed be God for the law and the testimony! II. The glory of the Lord filled the tabernacle, Exo 40:34, Exo 40:35. The shechinah now made an awful and pompous entry into the tabernacle, through the outer part of which it passed into the most holy place, as the presence-chamber, and there seated itself between the cherubim. It was in light and fire, and (for aught we know) no otherwise, that the shechinah made itself visible; for God is light; our God is a consuming fire. With these the tabernacle was now filled, yet, as before the bush was not consumed, so now the curtains were not so much as singed by this fire; for to those that have received the anointing the terrible majesty of God is not destroying. Yet so dazzling was the light, and so dreadful was the fire, that Moses was not able to enter into the tent of the congregation, at the door of which he attended, till the splendour had a little abated, and the glory of the Lord retired within the veil, Exo 40:35. This shows how terrible the glory and majesty of God are, and how unable the greatest and best of men are to stand before him. The divine light and fire, let forth in their full strength, will overpower the strongest heads and the purest hearts. But what Moses could not do, in that he was weak through the flesh, has been done by our Lord Jesus, whom God caused to draw near and approach, and who, as the forerunner, has for us entered, and has invited us to come boldly even to the mercy-seat. He was able to enter into the holy place not made with hands (Heb 9:24); nay, he is himself the true tabernacle, filled with the glory of God (Joh 1:14), even with the divine grace and truth prefigured by this fire and light. In him the shechinah took up its rest for ever, for in him dwells all the fulness of the godhead bodily. Blessed be God for Jesus Christ!
Tyndale Open Study Notes
40:34-38 The climax of the Exodus occurred when the glory of the Lord filled the Tabernacle. God’s goal from the outset was not merely to deliver his people from their bondage, but to bring them into a relationship with himself. Their real need was to know God personally in their lives. Without that, the Promised Land would not be a land of promise. Now it would be, because the glory that had been on Mount Sinai was in Israel’s midst; it would not be left behind but would travel with them wherever they might go.
Exodus 40:34
The Cloud and the Glory
33And Moses set up the courtyard around the tabernacle and the altar, and he hung the curtain for the entrance to the courtyard. So Moses finished the work.34Then the cloud covered the Tent of Meeting, and the glory of the LORD filled the tabernacle.35Moses was unable to enter the Tent of Meeting because the cloud had settled on it, and the glory of the LORD filled the tabernacle.
- Scripture
- Sermons
- Commentary
The Power of God's Presence
By David Wilkerson6.1K51:38Presence of GodEXO 29:43EXO 40:341SA 2:302CH 16:9MAT 6:332CO 3:18HEB 1:3In this sermon, the preacher emphasizes the importance of seeking God's presence and experiencing His glory. He leads the congregation in a prayer of surrender and asks the Holy Spirit to create a hunger for righteousness and a desire to read the Word of God. The preacher explains that God's presence and His glory are distinct but interconnected, with the glory appearing only where His presence is. He then references Exodus 34, where God reveals His glory to Moses by proclaiming His name and demonstrating His merciful and forgiving nature.
(Exodus) Exodus 40:34-38
By J. Vernon McGee3.3K04:34ExodusEXO 13:21EXO 33:9EXO 40:34EXO 40:36EXO 40:38MAT 6:33ROM 9:4In this sermon, the preacher discusses the book of Exodus and how it opens in gloom in the brickyards of Egypt but closes in glory. The presence of the Lord is seen in the tabernacle, leading the people through the wilderness. The preacher emphasizes that God wants to deliver people from the slavery of sin and bring them into the glory of His presence. The sermon also highlights the importance of church members being filled with the Holy Spirit and following God's will, rather than spouting their own opinions without reference to the Word of God. The sermon concludes by focusing on the setting up of the tabernacle and how the cloud of the Lord's presence guided the Israelites in their journeys.
The Shaping of Godly Character
By Art Katz3.1K1:00:00Godly CharacterGEN 1:27EXO 40:34PSA 51:10ISA 66:13JHN 10:11ROM 14:111CO 6:9In this sermon, the speaker discusses the theme of the conference, which is the shaping of godly character. He expresses his burden for the Jewish believers in New York City and prays for a special door to be opened for the ministry among them. The speaker also requests prayer for a dying Jewish mother and asks God to comfort her and give her a sense of anticipation for the joy that awaits her. The sermon emphasizes the need for the attendees to reflect God's glory and bring the light of Yeshua HaMashiach (Jesus Christ) into the households of the city and the nation.
The Glory of God - Part 1
By T. Austin-Sparks2.6K39:39Glory Of GodEXO 40:341KI 8:10MAT 6:33JHN 1:14JHN 11:4JHN 11:40HEB 10:14In this sermon, the speaker emphasizes the importance of reflecting the glory of God in our family relationships. He highlights how Jesus commends sincerity but condemns hypocrisy. The speaker also points out two specific instances in the Bible where Jesus mentions the glory of God: when he says that a sickness is not unto death but for the glory of God, and when he tells someone that if they believe, they will see the glory of God. The sermon concludes by emphasizing the priority that governed Jesus' life and work, and how his work on the cross has completed everything necessary for our eternal salvation.
Principles of Divine Sovereign
By T. Austin-Sparks2.2K38:11SovereigntyEXO 25:8EXO 40:34EXO 40:38MAT 6:33EPH 1:7HEB 11:16In this sermon, the speaker emphasizes the importance of understanding and embracing God's purpose in our lives. He highlights the need to prioritize God's will over personal interests and considerations. The speaker encourages listeners to seek a deeper understanding of what God is trying to teach them in their current circumstances, as this is crucial for moving forward in their spiritual journey. He also reminds them of the importance of divine guidance in every aspect of life, using the example of Paul's journey to Rome despite facing numerous difficulties and setbacks.
K-472 Walking in the Rest of God
By Art Katz1.9K57:39Rest Of GodEXO 40:34PSA 23:1EZK 37:1MAT 28:19LUK 19:44ACT 17:14HEB 4:9In this sermon, the speaker shares his recent experiences in Europe and how they were influenced by a vision he had years ago. He emphasizes that just because God gives a vision, it doesn't mean it will be immediately realized. The speaker also discusses the importance of allowing oneself to be formed by God's hand and infused with His life and grace. He mentions the need for Godly character and describes a powerful encounter with Jewish believers who had suffered greatly but were comforted by the presence of God.
(Through the Bible) 2 Chronicles 1-9
By Chuck Smith1.7K1:27:45ExpositionalEXO 40:342SA 7:251KI 8:272CH 7:1PSA 89:20JHN 16:24ROM 8:32In this sermon, the preacher emphasizes the importance of being motivated by the love of Jesus Christ. He references the apostle Paul's statement that the love of Christ constrains him to preach the gospel. The preacher also mentions the example of King David, who desired to build a house for the Lord but was not allowed to do so. Instead, his son Solomon built the temple, which testifies to God's faithfulness. The sermon concludes with the reminder that God loves us and is willing to bless us abundantly, as demonstrated by the sacrifice of His own Son.
Redemption: Grace and Love
By Stephen Kaung1.4K42:05RedemptionEXO 11:2EXO 12:35EXO 13:2EXO 25:1EXO 35:21EXO 36:3EXO 40:34In this sermon, the preacher emphasizes the importance of meeting God's needs through love and grace. He uses the example of the Israelites building the Tabernacle to illustrate this principle. The people willingly gave their offerings with love and dedication, and as a result, the glory of the Lord filled the Tabernacle. The preacher highlights that when God has a need, only his chosen people can meet that need, and it is a privilege for believers to be able to do so. However, he also emphasizes that meeting God's need requires both grace and love, and without love, our efforts are meaningless.
One Shepherd
By Dai Patterson87748:33GEN 1:3EXO 40:34EZK 37:14EZK 37:27ZEC 14:16JHN 14:192CO 6:16In this sermon, the preacher emphasizes the importance of being filled with the Holy Spirit and experiencing the presence of God in our lives. He encourages the congregation to watch and believe that God can bring about a transformation in their lives. The preacher also highlights the power of speaking the word of God into the hearts of others and the need to live in freedom in order to minister to others effectively. The sermon references the story of Ezekiel and the imagery of graves to illustrate the feeling of being trapped and dry, but God promises to open the graves and bring new life.
And the Glory of the Lord Filled the Tabernacle
By A.B. Simpson0Surrender to GodGod's PresenceEXO 40:34A.B. Simpson emphasizes the significance of God's glory filling the tabernacle as a symbol of His presence and guidance. He draws parallels between the ancient Israelites and believers today, urging that just as the tabernacle was filled with God's glory, our lives can be filled with His presence if we surrender ourselves completely. Simpson encourages the congregation to allow God to remove self and other hindrances, promising that His glory will guide and protect them. He reassures that God is available for every need, offering power and holiness to those who seek Him. The sermon concludes with a call to let the cloud of God's glory envelop their lives, leading to a deeper relationship with Him.
God's Desire to Possess His Temple
By David Shelby Corlett0EXO 40:341KI 8:10ACT 2:4ROM 8:131CO 6:19David Shelby Corlett preaches on the necessity of full surrender to God for the Holy Spirit to fully possess and fill our lives. Using the analogy of a home with a former resident still present, he explains how God desires to fully possess His temple, but the presence of 'the flesh' hinders this. Just as a homeowner must fully occupy his house after the former resident vacates, believers must put to death the deeds of the flesh and dedicate their entire being to God for the Holy Spirit to baptize and fill them completely.
The Claims of God's Sovereignty and Holiness
By John Gifford Bellett0EXO 25:14EXO 40:34LEV 10:1NUM 1:1DEU 4:242SA 24:10PSA 147:4MAL 3:17HEB 12:28John Gifford Bellett preaches about God's jealousy of His sovereignty and holiness, emphasizing His rights as Lord of the people and the God of their Sanctuary. The chapters in Numbers reflect God's assertion of His title over Israel by carefully counting and knowing each tribe, showcasing His sovereignty and ownership over His people. The separation of the Levites and the house of Aaron highlights God's holiness in the sanctuary, with a deep reverence for the ordained order and mysteries within. These chapters serve as a reminder of God's sovereign power and unapproachable holiness, demanding respect and obedience even from the closest servants and priests.
The Cloud Covers the Tent
By George Warnock0EXO 40:34NUM 9:15PSA 84:101CO 3:162CO 3:18George Warnock emphasizes the importance of the Presence and Glory of God, using the Tabernacle in the Wilderness as an example. He highlights the Rule of the Cloud as the Rule of God's Glory, symbolizing the need for His guidance and direction in our lives. The Tabernacle, though portable, represents the journey of God's people 'from glory unto glory' towards their true rest in God. Warnock stresses that the presence and glory of God should be the central focus of our church gatherings, as without His presence, there is no purpose for our assembly.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Then a cloud covered the tent - Thus God gave his approbation of the work; and as this was visible, so it was a sign to all the people that Jehovah was among them. And the glory of the Lord filled the tabernacle - How this was manifested we cannot tell; it was probably by some light or brightness which was insufferable to the sight, for Moses himself could not enter in because of the cloud and the glory, Exo 40:35. Precisely the same happened when Solomon had dedicated his temple; for it is said that the cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud; for the glory of the Lord had filled the house of the Lord; Kg1 8:10, Kg1 8:11. Previously to this the cloud of the Divine glory had rested upon that tent or tabernacle which Moses had pitched without the camp, after the transgression in the matter of the molten calf; but now the cloud removed from that tabernacle and rested upon this one, which was made by the command and under the direction of God himself. And there is reason to believe that this tabernacle was pitched in the center of the camp, all the twelve tribes pitching their different tents in a certain order around it.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
When the sanctuary, that had been built for the Lord for a dwelling in Israel, had been set up with all its apparatus, "the cloud covering the tabernacle, and the glory of Jehovah filled the dwelling," so that Moses was unable to enter. The cloud, in which Jehovah had hitherto been present with His people, and guided and protected them upon their journeying (see at Exo 13:21-22), now came down upon the tabernacle and filled the dwelling with the gracious presence of the Lord. So long as this cloud rested upon the tabernacle the children of Israel remained encamped; but when it ascended, they broke up the encampment to proceed onwards. This sign was Jehovah's command for encamping or going forward "throughout all their journeys" (Exo 40:36-38). This statement is repeated still more elaborately in Num 9:15-23. The mode in which the glory of Jehovah filled the dwelling, or in which Jehovah manifested His presence within it, is not described; but the glory of Jehovah filling the dwelling is clearly distinguished from the cloud coming down upon the tabernacle. It is obvious, however, from Lev 16:2, and Kg1 8:10-11, that in the dwelling the glory of God was also manifested in a cloud. At the dedication of the temple (Kg1 8:10-11) the expression "the cloud filled the house of Jehovah" is used interchangeably with "the glory of Jehovah filled the house of Jehovah." To consecrate the sanctuary, which had been finished and erected as His dwelling, and to give to the people a visible proof that He had chosen it for His dwelling, Jehovah filled the dwelling in both its parts with the cloud which shadowed forth His presence, so that Moses was unable to enter it. This cloud afterwards drew back into the most holy place, to dwell there, above the outspread wings of the cherubim of the ark of the covenant; so that Moses and (at a later period) the priests were able to enter the holy place and perform the required service there, without seeing the sign of the gracious presence of God, which was hidden by the curtain of the most holy place. So long as the Israelites were on their journey to Canaan, the presence of Jehovah was manifested outwardly and visibly by the cloud, which settled upon the ark, and rose up from it when they were to travel onward. With the completion of this building and its divine consecration, Israel had now received a real pledge of the permanence of the covenant of grace, which Jehovah had concluded with it; a sanctuary which perfectly corresponded to the existing circumstances of its religious development, and kept constantly before it the end of its calling from God. For although God dwelt in the tabernacle in the midst of His people, and the Israelites might appear before Him, to pray for and receive the covenant blessings that were promised them, they were still forbidden to go directly to God's throne of grace. The barrier, which sin had erected between the holy God and the unholy nation, was not yet taken away. To this end the law was given, which could only increase their consciousness of sin and unworthiness before God. But as this barrier had already been broken through by the promise of the Lord, that He would meet the people in His glory before the door of the tabernacle at the altar of burnt-offering (Exo 29:42-43); so the entrance of the chosen people into the dwelling of God was effected mediatorially by the service of the sanctified priests in the holy place, which also prefigured their eventual reception into the house of the Lord. And even the curtain, which still hid the glory of God from the chosen priests and sanctified mediators of the nation, was to be lifted at least once a year by the anointed priest, who had been called by God to be the representative of the whole congregation. On the day of atonement the high priest was to sprinkle the blood of atonement in front of the throne of grace, to make expiation for the children of Israel because of all their sin (Lev 16), and to prefigure the perfect atonement through the blood of the eternal Mediator, through which the way to the throne of grace is opened to all believers, that they may go into the house of God and abide there for ever, and for ever see God.
Jamieson-Fausset-Brown Bible Commentary
a cloud--literally, "The cloud," the mystic cloud which was the well-known symbol of the Divine Presence. After remaining at a great distance from them on the summit of the mount, it appeared to be in motion; and if many among them had a secret misgiving about the issue, how the fainting heart would revive, the interest of the moment intensely increase, and the tide of joy swell in every bosom, when that symbolic cloud was seen slowly and majestically descending towards the plain below and covering the tabernacle. The entire and universal concealment of the tabernacle within the folds of an impervious cloud was not without a deep and instructive meaning; it was a protection to the sacred edifice from the burning heats of the Arabian climate; it was a token of the Divine Presence; and it was also an emblem of the Mosaic dispensation, which, though it was a revelation from heaven, yet left many things hid in obscurity; for it was a dark cloud compared with the bright cloud, which betokened the clearer and fuller discoveries of the divine character and glory in the gospel (Mat 17:5). the glory of the Lord filled the tabernacle--that is, light and fire, a created splendor, which was the peculiar symbol of God (Jo1 1:5). Whether this light was inherent in the cloud or not, it emanated from it on this occasion, and making its entry, not with the speed of a lightning flash as if it were merely an electric spark, but in majestic splendor, it passed through the outer porch into the interior of the most holy place (Kg1 8:10; Joh 1:14). Its miraculous character is shown by the fact, that, though "it filled the tabernacle," not a curtain or any article of furniture was so much as singed.
John Gill Bible Commentary
For the cloud of the Lord was upon the tabernacle by day,.... Or over it (g), it covered it, when it abode upon it, and rested; and stood on high over it when it moved and the people journeyed: and fire was on it by night; the same phenomenon which had the appearance of a cloud in the day time shone like fire in the night time: or "fire was in it" (h); that is, in the cloud; so it appeared in the night, and was, as the Targum of Jonathan here calls it, a pillar of fire; the same with the pillar of cloud and fire, which departed not from the people all the while they were in the wilderness, Exo 13:21 and this was in the sight of all the house of Israel, throughout all their journeys; whether by night or by day; for in hot countries they travel much by night; and as the cloud was both a shelter from the heat of the sun in the daytime, and a direction of their way; so the fire by night was of the same use for direction, and might be also terrifying to wild beasts in the wilderness, who are afraid of fire, and so be a security to the Israelites from them; all which is an emblem of the guidance and protection, light, joy, and comfort, the church of God has from his gracious presence, while in the wilderness of this world; see Isa 4:5. (g) "supra tabernaculum", Drusius. (h) "in ea"; Fagius, Junius & Tremellius; Drusius. Next: Leviticus Introduction
Matthew Henry Bible Commentary
As when, in the creation, God had finished this earth, which he designed for man's habitation, he made man, and put him in possession of it, so when Moses had finished the tabernacle, which was designed for God's dwelling-place among men, God came and took possession of it. The shechinah, the divine eternal Word, though not yet made flesh, yet, as a prelude to that event, came and dwelt among them, Joh 1:14. This was henceforward the place of his throne, and the place of the soles of his feet (Eze 43:7); here he resided, here he ruled. By the visible tokens of God's coming among them to take possession of the tabernacle he testified both the return of his favour to them, which they had forfeited by the golden calf (Exo 33:7), and his gracious acceptance of all the expense they had been at, and all the care and pains they had taken about the tabernacle. Thus God owned them, showed himself well pleased with what they had done, and abundantly rewarded them. Note, God will dwell with those that prepare him a habitation. The broken and contrite heart, the clean and holy heart, that is furnished for his service, and devoted to his honour, shall be his rest for ever; here will Christ dwell by faith, Eph 3:17. Where God has a throne and an altar in the soul, there is a living temple. And God will be sure to own and crown the operations of his own grace and the observance of his own appointments. As God had manifested himself upon mount Sinai, so he did now in this newly-erected tabernacle. We read (Exo 24:16) that the glory of the Lord abode upon mount Sinai, which is said to be like devouring fire (Exo 40:17), and that the cloud covered it on the outside, and the glory of the Lord filled it within, to which, probably there is an allusion in Zac 2:5, where God promises to be a wall of fire round about Jerusalem (and the pillar of cloud was by night a pillar of fire) and the glory in the midst of her. I. The cloud covered the tent. That same cloud which, as the chariot or pavilion of the shechinah, had come up before them out of Egypt and led them hither, now settled upon the tabernacle and hovered over it, even in the hottest and clearest day; for it was none of those clouds which the sun scatters. This cloud was intended to be, 1. A token of God's presence constantly visible day and night (Exo 40:38) to all Israel, even to those that lay in the remotest corners of the camp, that they might never again make a question of it, Is the Lord among us, or is he not? That very cloud which had already been so pregnant with wonders in the Red Sea, and on mount Sinai, sufficient to prove God in it of a truth, was continually in sight of all the house of Israel throughout all their journeys; so that they were inexcusable if they believed not their own eyes. 2. A concealment of the tabernacle, and the glory of God in it. God did indeed dwell among them, but he dwelt in a cloud: Verily thou art a God that hidest, thyself. Blessed be God for the gospel of Christ, in which we all with open face behold as in a glass, not in a cloud, the glory of the Lord. 3. A protection of the tabernacle. They had sheltered it with one covering upon another, but, after all, the cloud that covered it was its best guard. Those that dwell in the house of the Lord are hidden there, and are safe under the divine protection, Psa 27:4, Psa 27:5. Yet this, which was then a peculiar favour to the tabernacle, is promised to every dwelling-place of mount Zion (Isa 4:5); for upon all the glory shall be a defence. 4. A guide to the camp of Israel in their march through the wilderness, Exo 40:36, Exo 40:37. While the cloud continued on the tabernacle, they rested; when it removed, they removed and followed it, as being purely under divine direction. This is spoken of more fully, Num 9:19; Psa 78:14; Psa 105:39. As before the tabernacle was set up the Israelites had the cloud for their guide, which appeared sometimes in one place and sometimes in another, but henceforward rested on the tabernacle and was to be found there only, so the church had divine revelation for its guide from the first, before the scriptures were written, but since the making up of that canon it rests in that as its tabernacle, and there only it is to be found, as in the creation the light which was made the first day, centered in the sun the fourth day. Blessed be God for the law and the testimony! II. The glory of the Lord filled the tabernacle, Exo 40:34, Exo 40:35. The shechinah now made an awful and pompous entry into the tabernacle, through the outer part of which it passed into the most holy place, as the presence-chamber, and there seated itself between the cherubim. It was in light and fire, and (for aught we know) no otherwise, that the shechinah made itself visible; for God is light; our God is a consuming fire. With these the tabernacle was now filled, yet, as before the bush was not consumed, so now the curtains were not so much as singed by this fire; for to those that have received the anointing the terrible majesty of God is not destroying. Yet so dazzling was the light, and so dreadful was the fire, that Moses was not able to enter into the tent of the congregation, at the door of which he attended, till the splendour had a little abated, and the glory of the Lord retired within the veil, Exo 40:35. This shows how terrible the glory and majesty of God are, and how unable the greatest and best of men are to stand before him. The divine light and fire, let forth in their full strength, will overpower the strongest heads and the purest hearts. But what Moses could not do, in that he was weak through the flesh, has been done by our Lord Jesus, whom God caused to draw near and approach, and who, as the forerunner, has for us entered, and has invited us to come boldly even to the mercy-seat. He was able to enter into the holy place not made with hands (Heb 9:24); nay, he is himself the true tabernacle, filled with the glory of God (Joh 1:14), even with the divine grace and truth prefigured by this fire and light. In him the shechinah took up its rest for ever, for in him dwells all the fulness of the godhead bodily. Blessed be God for Jesus Christ!
Tyndale Open Study Notes
40:34-38 The climax of the Exodus occurred when the glory of the Lord filled the Tabernacle. God’s goal from the outset was not merely to deliver his people from their bondage, but to bring them into a relationship with himself. Their real need was to know God personally in their lives. Without that, the Promised Land would not be a land of promise. Now it would be, because the glory that had been on Mount Sinai was in Israel’s midst; it would not be left behind but would travel with them wherever they might go.