(4) Conclusion of Covenant. Upon this basis the covenant is concluded with the Israelites, in which God reveals himself in agreement with the understanding and the exigencies of the people. Not until this covenant was completed did it be come possible for the Israelites to enter into a communion with God, confirmed and consecrated by laws and offerings, and thereby to receive further revelations from him (ch. xxiv).
(5) Dwelling of God in the Midst of Israel. Whatsoever after this, in the twenty-fifth and in the following chapters, is communicated to the people, concerns the dwelling of God in the midst of Israel. By this dwelling of God among Israel it is intended to show, that the communion is permanent on the part of God, and that on the part of the people it is possible to persevere in communion with God.
(6) Sanctuary and Sacred Symbols. Con sequently there follows the description of the ,anctuary, the character of which is symbolical. file sacred symbols are, however, not so much expressed in formal declarations, as contained in the whole tenor of the descriptions. The Symbolics begin with the central point, the holy of holies, which unites in itself the impeaching law and the redeeming symbol of divine mercy, and thus sets forth the reconciliation of God with the people. This is followed by the description of the sanc tuary, representing those blessings which through the holy of holies were communicated to the sub jects of the theocracy, and serving as a perpetual monument of Israel's exalted destiny, pointing at the same time to the means of attaining it. Last comes the description of the fore-court, symboliz ing the participation of the people in those bless ings, and their sanctified approach to the Lord. The description then proceeds from the sanctuary to the persons officiating in it, the priests, charac terized both by their various costumes (xxviii), and the manner of their inauguration (xxix). Then follows, as -I matter of course, the descrip tion of the service in that sanctuary and by those priests, but merely in its fundamental features, confining itself simply to the burnt and incense offerings, indicating by the former the preparatory inferior service, and by the latter the complete and higher office of the sacerdotal function. But, by
contributing to the means of establishing public worship, the whole nation shares in it ; and there fore the description of the officiating persons very properly concludes with the people (xxx).
(7) Tabernacle and Furniture. As a suitable sequel to the former follows the description of the use and nature of the implements requisite for the service of the priests, such as the brass laver for sacred ablutions, the preparation of the perfume and anointing oil (xxx:t7-38). These regulations being made, men endowed with the Spirit of God were also to be appointed for making the sacred tabernacle and all its -furniture (xxx1:1-2). The description of the sanctuary, priesthood, and mode of worship, is next followed by that of the sacred times and periods (xxxi:t2. sq.) Of the sacred times there is here only appointed the Sabbath, in which the other regulations are contained as in their germ. God having delivered to Moses the tables of the law, the construction and arrange ment of the tabernacle might thus at once have been begun, had its further progress not been in terrupted by an act of idolatry on the part of the ocople, and their punishment for that offense, which form the subject of the narrative in ch. xxxii-xxxiv. Contrary and in opposition to all that had been done by Jehovah for and in the presence of Israel, the subjective formidable apos tacy of the latter manifests itself in a most melancholy manner, as an ominously significant prophetic fact, which is incessantly repeated in the history of subsequent generations. The nar rative of it is therefore closely connected with the foregoing accounts—Jehovah's mercy and gra cious faithfulness on the one hand, and Israel's barefaced ingratitude on the other, being in timately connected. This connection forms the lead ing idea of the whole history of the theocracy. It is not till after the narrative of this momentous event that the account of the construction and completion of the tabernacle can proceed (xx xv xl), which account becomes more circumstantial in proportion as the subject itself is of greater importance Above all, it is faithfully shown that all was done according to the commands of Jehovah.