John Calvin Commentary Exodus 26:1

"Moreover thou shalt make the tabernacle with ten curtains; of fine twined linen, and blue, and purple, and scarlet, with cherubim the work of the skilful workman shalt thou make them." — Exodus 26:1 (ASV)

Moreover, you shall make the tabernacle. In the whole construction of the tabernacle we must remember what we have already seen: that the Israelites were instructed by external figures how precious a thing is the worship of God, and therefore that they must diligently beware lest it be polluted by any inferiority. For all this richness and magnificence of ornament was the very contrast to inferiority. They were also reminded that, if they would be considered pure worshippers of God, they must avoid all uncleanness, for the tabernacle was the type of the Church. Thus it is certain that by its external ornaments the excellence of spiritual gifts was designated. On this ground Isaiah, speaking of the perfect glory of the Church as it would be under the reign of Christ, says,

I will lay your stones with fair colors, and lay your foundations with sapphires; and I will make your windows of agates, and your gates of carbuncles, and all your borders of pleasant stones,
(Isaiah 54:11–12)

by which words he plainly indicates that the Church would be adorned with heavenly beauty, since all kinds of graces shone forth in her. But the chief excellence of her adornment must be attributed to the instruction which renews us in the image of God. Thus David, when he celebrates the beauty of God’s house, assigns this honor chiefly to the exercises of faith and piety:

“One thing I have desired of the Lord,” he says, “that I will seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in His temple.” (Psalms 27:4)

Was it so that he might feed his eyes with empty pictures, with its costly materials, and with its exquisite workmanship? Certainly he does not speak of gazing inquisitively at it, but instead alludes to its visible workmanship, so that with the spiritual eyes of faith he might consider the glory more excellent than the whole world, which was there represented. Nor indeed did anything magnificent appear in the tabernacle to delight human eyes, but rather all its richness and excellence was covered up with goats’ hair and common leather, in order that believers beneath that hidden beauty might reflect on something higher than the carnal sense.

It is sufficient to have given these general hints; I will now turn to particulars, in which my readers should not expect from me any fanciful interpretations intended to gratify their ears, since nothing is better than to remain within the bounds of edification. It would be childish to make a collection of the minutiae with which some philosophize, since it was not at all God’s intention to include mysteries in every hook and loop. Even if no part were without a mystical meaning, which no sensible person will admit, it is better to confess our ignorance than to indulge in frivolous conjectures. In this sobriety, the author of the Epistle to the Hebrews also serves as a suitable teacher for us, who, although he explicitly shows the analogy between the shadows of the Law and the truth manifested in Christ, yet touches sparingly on some main points, and by this moderation restrains us from overly curious inquiries and deep speculations.

In the first place, curtains are made of twilled linen, and blue, purple, and scarlet, which, when joined together, formed an enclosure of forty cubits; for they were ten in number, and the breadth of each was four cubits. By “cunning work,” commentators agree that embroidery is meant, especially since God commands that cherubim should be made in them. But some translate the word cherubim by the general name of pictures,¹⁴⁰ which, although it is not grammatically incorrect, yet, since we have before seen that angels were designated by this word, it is more probable that figures of angels were scattered all over them.

For, when the majesty of God is vividly represented in Daniel 7:10, “ten thousand times ten thousand” are said to stand around His judgment-seat. It is ridiculous for the Papists¹⁴¹ to infer from this that churches would be empty and unsightly unless they are adorned with images; for in order that the similitude should hold good, they would need to hide their images under a triple covering, lest the people be able to see them. And then, how would they be “the books of the unlearned” (idiotarum), as they call them?¹⁴²

Now, since the seraphim, which Isaiah mentions (Isaiah 6:2), mean the same as the cherubim, and are said “with twain of their wings to cover their faces, and with twain their feet,” their images must be veiled to correspond with them. Besides, it is preposterous, as I have said, forcibly to transfer these rudiments, which God delivered only to His ancient people, to the fullness of time, when the Church has grown up and has passed out of its childhood. The heathen poets bear witness to how far the Jews were from worshipping the cherubim; for Juvenal, speaking of them, said,

"Qui puras nubes, et coeli numen adorant;”¹⁴³

and God extorted these words from an impure and licentious man, that all might know that the Law of Moses lifted His disciples to things above.

A threefold covering is then described: the inner one of goats’ hair, another of rams’ skins dyed red, and the outer one of badgers’ skins. A wooden frame is then added, to strengthen the tabernacle within by its firmness, since otherwise the curtains would have gotten out of place at the slightest motion. The boards were of shittim-wood, overlaid with gold, either merely gilded or covered with gold plates; each of them was supported by two silver bases,¹⁴⁴ like feet, and they were joined together by bars, passed through rings of gold.

In this space the whole tabernacle was contained, which then was distinguished into the outer sanctuary and the Holy of Holies. Besides these there was the court in which the people were to stand, because it was not lawful for them to enter the sanctuary, to which the priests alone had access, and they only when clean.

Thus David, after having exclaimed, “How amiable are Your tabernacles, O Lord of hosts,” immediately adds, “My soul longs, yes, even faints for the courts of the Lord;” and again, “for a day in Your courts is better than a thousand,” (Psalms 84:1, 2, 10); and again, “Worship the Lord in His holy court.”¹⁴⁵ (Psalms 29:2). But on such a plain matter, there is no need for the abundant proofs he furnishes.

The arrangement of the tabernacle is said again, in verse 30, to have been shown on the mount, that the people should not rest their attention on the visible tabernacle, but with the understanding of faith should penetrate to heaven, and direct their minds to the spiritual pattern, the shadows and types of which they beheld.

Here too, we must not philosophize too curiously. The allegory that the two bases mean the Old and New Testaments, or the two natures of Christ, because believers rest on these two supports, will please the ears of many. But with no less probability we might say, that two bases were placed beneath each of the boards; either because godliness has the promise of this life and of the life to come; or because we must resist on both sides the temptations which assail us from the right and the left; or because faith must not limp nor turn to the right or left. In this way, there would be no end to trifling.

They allegorically explain that the covering of the tabernacle was made of rams’ skins,¹⁴⁶ because the Church is protected by the blood of Christ, who is the spotless lamb; but I ask, what do the badgers’ skins, which were above, mean? Why was the covering of goats’ hair put below? Therefore, sobriety is our best course.

¹⁴⁰ S. M. is the translator who has here rendered cherubim, pictures. is the translator who has here rendered cherubim, pictures. V. renders it, paraphrastically, “. renders it, paraphrastically, “pulchra varietate contextum.” — .” — W..

¹⁴¹ See Institutes, vol. 1, p. 122, et seq.; see also Petr. Martyr, Loci. Com. Cl. Sec., cap. 5; and Becon, Catechism, Part 3; Parker Soc. Edit., pp. 61, 62.see also Petr. Martyr, Loci. Com. Cl. Sec., cap. 5; and Becon, Catechism, Part 3; Parker Soc. Edit., pp. 61, 62.

¹⁴² “Idcirco enim pictura in ecelesiis adhibetur, ut hi, qui literas nesciunt, saltem in parietibus videndo legant, quae legere in codicibus non valent.” — Greg. Magni, lib. 9, indict, 2, epist, 105, ad Serenum Massil. Episc..” — Greg. Magni, lib. 9, indict, 2, epist, 105, ad Serenum Massil. Episc.

¹⁴³ The actual words of Juvenal, Sat. 14:97, are: —

¹⁴⁴ A. V., “sockets."sockets."

¹⁴⁵ C. quotes the translation of the . quotes the translation of the V., “., “in atrio sancto ejus.” See .” See note on on Psalm 29:2, in , in C. Society’s Commentary, vol. 1, p. 476.. Society’s Commentary, vol. 1, p. 476.

¹⁴⁶ Arietes rubricati, Christus sanguine passionis cruentatus; significantur etiam martyres, etc. —, etc. — Gloss. Ord.