John Calvin Commentary Exodus 38
John Calvin Commentary
Exodus 38
John Calvin Commentary
Exodus 38
"And he made the altar of burnt-offering of acacia wood: five cubits was the length thereof, and five cubits the breadth thereof, foursquare; and three cubits the height thereof." — Exodus 38:1 (ASV)
And he made the altar of burnt-offering. The purpose of this chapter is the same as that of the last, except that the order of some parts of it is rearranged, though not a word is changed. He begins with the altar of burnt-offering, which he states was made of the materials and in the form prescribed by God, so that the people might offer their sacrifices there with surer confidence for the expiation of sin and for thanksgiving.
One thing not mentioned before is added here respecting the bronze laver, or basin (concha), from which they took the water of sprinkling for expiation: namely, that this laver was ornamented with the mirrors of the women.
Some explain this298 by saying that the vessel was so bright that it could be easily seen from every side if any scandalous, wanton, or indelicate act was committed. For we know that impure and ungodly men sometimes conceal their iniquities under the cover of religion, even as it is written that the women who frequented the tabernacle for religious exercises were defiled by the sons of Eli, the priests (1 Samuel 2:22).
But there is another equally probable conjecture: that these mirrors were dedicated by holy women for the adornment of the Temple and for sacred purposes. For, since women are often overly inclined to outward adornment and finery, they have always been very fond of mirrors, both for applying makeup and arranging their hair, ensuring that not a single hair was out of place. Isaiah, therefore (Isaiah 3:23), lists mirrors among the luxuries299 of the female world. Some, then, think that women, devoted to God’s service, laid aside this vanity and consecrated their mirrors in testimony of their repentance.
It might, however, have been that, among the other previously mentioned gifts, they also offered mirrors, which were mounted as decorative reliefs on this bronze laver. Others suppose that they were carvings by which the portraits of women were depicted, as if seen in mirrors. The simplest idea, and the one I most approve, is that they were votive offerings with which pious women had desired to decorate the sanctuary, and that they had been applied to this use on the advice of the craftsmen.
For he does not speak generally of all the women, but of those who warred or assembled by troops at the door of the tabernacle. Translators300 variously explain this word צבא, tzaba, both in this passage and in the one from Samuel which I have just quoted. It is also applied to the Levites, who are said301 to war the warfare of the sanctuary while performing their appointed work (Numbers 4:3 and 8:24). Indeed, this metaphor is by no means unsuitable for vigils and long-continued prayers. In summary, the laver was cast from their materials or, as I rather suppose, embossed with these mirrors, so that it might be more splendid.
298 All the difficulties connected with this matter are set at rest by our increased acquaintance with Egyptian Antiquities. C., and almost all the earlier commentators, were evidently possessed with the idea that the mirrors of the women were literally ., and almost all the earlier commentators, were evidently possessed with the idea that the mirrors of the women were literally looking-glasses; and hence arose the various solutions which are here given, and others which might be added. Sir G. Wilkinson, in his “Popular Account of the Ancient Egyptians,” tells us; — “One of the principal objects of the toilet was the mirror. It was of mixed metal, chiefly copper, most carefully wrought and highly polished; and so admirably did the Egyptians succeed in the composition of metals, that this substitute for our modern looking-glass was susceptible of a lustre which has even been partially revived at the present day, in some of those discovered at Thebes, though buried in the earth for many centuries. The same kind of metal-mirror was used by the Israelites, who doubtless brought them from Egypt.” — Vol. 2, p. 346.; and hence arose the various solutions which are here given, and others which might be added. Sir G. Wilkinson, in his “Popular Account of the Ancient Egyptians,” tells us; — “One of the principal objects of the toilet was the mirror. It was of mixed metal, chiefly copper, most carefully wrought and highly polished; and so admirably did the Egyptians succeed in the composition of metals, that this substitute for our modern looking-glass was susceptible of a lustre which has even been partially revived at the present day, in some of those discovered at Thebes, though buried in the earth for many centuries. The same kind of metal-mirror was used by the Israelites, who doubtless brought them from Egypt.” — Vol. 2, p. 346.
299 “Entre les bagages superflus des femmes.” — Fr..
300 C. here affords the reader a curious proof that he composed this note with S M. under his eye, by employing Munster’s word labrum for the Hebrew כיור, which he had previously rendered concha in his own text. But whilst S M had translated צבאת אשר צבאו, (mulierum) militantium, quae militabant, C. had the sagacity to drop the metaphor, and render the words convenientium, quae conveniebant צבא, says Professor Robertson, to assemble for worship, or for war. Clav Pentat in loco. — W
301Numbers 4:3, “All that enter into the host.” — , “All that enter into the host.” — A..V. . Numbers 8:24, “They shall go in to wait upon the service,” margin, “Heb., to war the warfare of the tabernacle.” — , “They shall go in to wait upon the service,” margin, “Heb., to war the warfare of the tabernacle.” — A..V..
"This is the sum of [the things for] the tabernacle, even the tabernacle of the testimony, as they were counted, according to the commandment of Moses, for the service of the Levites, by the hand of Ithamar, the son of Aaron the priest." — Exodus 38:21 (ASV)
This is the sum of the tabernacle.302 This is to say that this was the computation, or these were the numbers.
For he gives us to understand that not only was the tabernacle thus at once completed, but its several parts were also numerically distinguished and, as it were, consigned to registers,303 to be entrusted to the Levites, so that no part of it would be lost.
For the reference here is not so much to the physical structure or architecture of the tabernacle, but rather to its ongoing preservation—namely, that Ithamar the priest deposited its several parts with the Levites, and this was in accordance with the command of Moses.
302 “These are the counted-things.” — things.” — Lat. So also Ainsworth.. So also Ainsworth.
303 “Afin que les Levites sceussent ce qu’ils devoyent avoir en garde;” in order that the Levites might know what they ought to have in charge. — Fr..
"And Bezalel the son of Uri, the son of Hur, of the tribe of Judah, made all that Jehovah commanded Moses." — Exodus 38:22 (ASV)
And Bezaleel, the son of Uri. He again impresses upon us that the whole work was divine, both because Moses faithfully delivered the commands of God, and the craftsmen followed them with precise accuracy. At the same time, he counts up the whole sum of gold and silver, and shows us on what it was spent. Therefore we gather that everyone honestly discharged his duty, and that no one was corrupted or drawn aside by covetousness so as to fall from his integrity.
We are also informed from where the amount of silver was obtained, namely, from the census of the people; for a tax of a common shekel, which was half a shekel of the sanctuary, was imposed on every head, as we 304 have already seen. Moses now shows that this entire sum was collected and paid without fraud, and applied so that none of it was lost.
304 See on Exodus 30:12, , vol. 1, p. 482..
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