Chapter Twenty-Five
Contributions for Building a Sanctuary
25:1 The LORD said to Moses, 2 “Speak to the people of Israel, that they take for me a contribution. From every man whose heart moves him you shall receive the contribution for me.
God asks Moses to speak to the people and ask them to take an offering on His behalf. This is not a mandatory command; it is a request for a voluntary contribution to build an unusual structure for God to dwell in (see verse eight). The contributions were to be only from those who felt motivated from their heart to give. This was not a generic request for funding, the next five verses contain some very specific items. Then once the building materials have been received, construction of a portable sanctuary will begin.
25:3 And this is the contribution that you shall receive from them: gold, silver, and bronze,
The list of items acceptable for this offering begins with precious metals. Gold will be needed for items that will be placed inside the sanctuary, sometimes loosely referred to as ‘furniture’ included the Ark, the Mercy Seat (the lid for the Ark), the Table for the Bread of Presence (also referred to as the Table of Showbread), the Lampstand, and the Altar of Incense (also referred to as the Golden Altar).
Silver will be used to construct various parts including floor bases and fence sockets. The collection of silver will not occur until later (see Exodus chapter 38). Bronze, a copper alloy typically mixed with tin (often translated as brass), being resistant to heat, is to be used for the construction of a large altar (also referred to as the Brazen Altar). Bronze will also be used to construct the laver. Both bronze items will remain outdoors.
25:4 blue and purple and scarlet yarns and fine twined linen, goats’ hair,
The list continues with three colors of yarn, fine linen, and goat’s hair. Dyed yarns were usually luxury items, as the blues and purples were typically dyed from shellfish found in the Mediterranean Seas and the scarlet red yarns (translated from the Hebrew “ṯô·lǎ’·’ǎṯ[1] šā·nî,”[2] referring to the larvae of the cochineal insect, which is still used as a dye for fabrics). Many believe this reference is to fine linen that was, and still is, produced in Egypt (see Genesis 41:42). The request for goats’ hair is the one item that seems to be out of place on this list, however, it is considered a very durable and weather-resistant material when properly woven into yarn.
25:5 tanned rams’ skins, goatskins, acacia wood,
The Hebrew word translated here as ‘tanned’, ‘meǒd·dā·mîm’,[3] refers to something that is the color red or something dyed or made to look red, in this context rams’ skins tanned and made into leather. The Hebrew that is translated here as ‘goatskins’ consists of two words, ‘ō·rōṯ’[4] meaning skin or hide, and ‘teḥā·šîm’,[5] an unknown animal, referred to 14 times in the Old Testament. Here it is translated as skins from a goat (same as NLT); the Amplified Bible translates it as dolphin or porpoise skins; the CSB, GW, LEB and NASB (2020 Edition) translates it as fine leather; the HCSB as manatee skins; the ISV as dolphin skins; NIV (1984 Edition) translates it as hides of sea cows; NIV (2011 Edition) lists “another type of durable leather”; KJV and NKJV both translate as badger skins; and the NASB (1995 Edition) lists it as porpoise skins. Two things should be considered; availability and whether the skin comes from a clean animal (see Leviticus chapter 11, while the skins are not being selected for consumption, the concept of what God deems a clean animal versus an unclean, would undoubtedly remain valid for something used in the construction of His sanctuary).
The Hebrew word ‘šiṭ·ṭîm’,[6] translated here as ‘Acacia’ (also known as Shittim), is considered to be the “Acacia tortilis,” which is often called the “umbrella thorn acacia” or the “Israeli babool,” it is a common tree in several areas in the Middle East. It is a very durable wood that is still considered good for timber and excellent for furniture making. Many believe that the “crown of thorns” Jesus wore prior to His crucifixion, was fashioned from an acacia tree branch.
25:6 oil for the lamps, spices for the anointing oil and for the fragrant incense,
In this verse oil is being requested, this is the first item that includes how it will be used in the sanctuary. The olive oil will be collected for use in the lampstand. Spices will be needed for the oil used for anointing that will be required for various roles and for the fragrant incense, both of which will need to follow a precise formulation (see Exodus 30:22-38).
25:7 onyx stones, and stones for setting, for the ephod and for the breastpiece.
The Hebrew word ‘šō’·hǎm’[7] is believed to be a reference to onyx, or perhaps carnelian or lapis lazuli. This and several other stones will be required for the ephod (outer garment worn over the shoulders) and for the high priest’s breastplate (see Exodus chapter 28).
25:8 And let them make me a sanctuary, that I may dwell in their midst.
After the items have been collected, God tells Moses why He wants him to collect these unusual offerings. He wants them to build Him a sanctuary. The most astonishing thing about this request is the reason why. God desires to dwell among His people!
25:9 Exactly as I show you concerning the pattern of the tabernacle, and of all its furniture, so you shall make it.
Apparently, Moses was given detailed instructions on how to build this sanctuary, now aptly named the Tabernacle (Hebrew word ‘miš·kān’,[8] meaning dwelling place, this is the first use of the word in the Bible). There is no direct reference to how this information was transmitted (drawings, description, model, or perhaps Holy Spirit inspired). However, some point out that since the word that is translated here as ‘pattern’ is ‘tǎḇ·nîṯ’,[9] which is often translated ‘likeness’ or ‘structure’, that it may refer to a model, (shown to Moses by God, see verse 40). The same word is used to refer to the building plans for the Temple. In any case, God handed down to Moses the information he needed to build the Tabernacle and all the furniture required inside and out. Everything will be constructed while they are encamped around the base of Mount Sinai.
An Introduction to the Tabernacle
The remainder of the book of Exodus centers around the construction of the Tabernacle (with the exception of chapters 32-34, which encapsulates the story of Israel’s disbelief while waiting for Moses, which lead to the construction of a golden calf). The Tabernacle was to be a portable building, while some of its attributes might appear to be tent-like, it certainly was a lot more than just a tent.
The entire Bible is God’s Word, and as such, everything in the Bible is important. However, there seems to be a pattern, when things that are either very important, or perhaps critically important to learn, they are mentioned more than once. The construction of the Tabernacle is one of those subjects. It is presented twice in the book of Exodus; once as God instructs how it should be built (chapters 25-31), starting from the furniture to be located inside the structure, then moving outwardly (from the inside out, just as God sees things), and once again described as Moses has it built from the outside in (just as man sees things, chapters 35-40).
The Tabernacle consisted of three primary areas:
We will learn that it is not just a temporary structure to be used before the Temple is built, it is truly a unique building. The term ‘Tabernacle’ will refer to the entire compound and everything within it, not just the tent-like building. One of the unique features of the Tabernacle is that every detail of its construction, and later its role after it is built in the daily life of an Israelite, points to the coming Messiah and His ministry, which we now know is Jesus. Here are a few, not-so-obvious points:
These are only a few points that connect the ministry of the Tabernacle to our Lord and Savior, Jesus Christ; there are many more that will be revealed in this study.
25:10 “They shall make an ark of acacia wood. Two cubits and a half shall be its length, a cubit and a half its breadth, and a cubit and a half its height.
Beginning from the inside with the most important item of the Tabernacle, God describes how to build the Ark of the Covenant (also known as the ark of testimony, the ark of God, the ark of the God of Israel, the ark of the LORD your God, and the holy ark). The word translated here as ‘ark’ is the Hebrew word ‘ǎrôn’,[10] which refers to a box, a chest, or an ark (although not the same word used in Genesis for the ark that Noah built, that word was ‘tē’·ḇā(h)’,[11] both have similar meanings). It was be made from acacia wood and was to measure two and a half cubits long, one and a half cubits wide and one and a half cubits tall.[12] Using the most common conversion from cubit to inches (1 cubit equals 18 inches), the Ark of the Covenant would be approximately 45 inches long, 27 inches wide, and 27 inches tall.
25:11 You shall overlay it with pure gold, inside and outside shall you overlay it, and you shall make on it a molding of gold around it.
God instructed that the wood was to be overlaid with pure gold, on the inside as well as the outside. In addition to the overlay, the Ark was to have a molding of gold around the top edge, usually considered ornamental.
25:12 You shall cast four rings of gold for it and put them on its four feet, two rings on the one side of it, and two rings on the other side of it. 13 You shall make poles of acacia wood and overlay them with gold. 14 And you shall put the poles into the rings on the sides of the ark to carry the ark by them. 15 The poles shall remain in the rings of the ark; they shall not be taken from it. 16 And you shall put into the ark the testimony that I shall give you.
The Ark will not be allowed to be touched (see Numbers 4:15) so it required a method to transport it safely. Rings were to be cast (gold poured into a mold) and attached to the bottom of the Ark. Poles that were made out of acacia wood and overlaid with gold were to be inserted in the rings and never removed.
God then tells Moses that He will give him items to put inside the Ark. Later we will learn that the jar of manna collected earlier (see Exodus 16:32-34, see also Hebrews 9:4); two tablets of stone on which God wrote the Ten Words (commandments, see Deuteronomy 31:24-26; 1 Kings 8:9); and Aaron’s staff that budded (see Numbers 17:8-11) will be placed inside, each item providing visible and tangible evidence of the power of God. God refers to the container of evidence as the “Ark of Testimony” as it gives testimony of God’s provision and guidance.
25:17 “You shall make a mercy seat of pure gold. Two cubits and a half shall be its length, and a cubit and a half its breadth.
The top piece of the Ark, what we might call the lid, was a separate item known as the Mercy Seat. The Hebrew word ‘kǎp·pō’·rěṯ’[13] is an interesting word, it refers to a lid, from the root word ‘kāpar’,[14] a verb meaning to cover, but also carries the notion “to cancel” or “to annul,” as it also is used to communicate God’s covering of sin. During the Day of Atonement, God will appear as a cloud above the Mercy Seat, the high priest is to stand before and sprinkle blood on the Mercy Seat for the atonement of sins (see Leviticus 16:2-34).
It is to be two and a half cubits long and one and a half cubits wide, or 45 inches by 27 inches.
25:18 And you shall make two cherubim of gold; of hammered work shall you make them, on the two ends of the mercy seat. 19 Make one cherub on the one end, and one cherub on the other end. Of one piece with the mercy seat shall you make the cherubim on its two ends. 20 The cherubim shall spread out their wings above, overshadowing the mercy seat with their wings, their faces one to another; toward the mercy seat shall the faces of the cherubim be. 21 And you shall put the mercy seat on the top of the ark, and in the ark you shall put the testimony that I shall give you.
Apparently Moses, or at least the builders of the Tabernacle, understood what a cherub looked like (cherubim is plural for cherub). Other than the fact that they have wings, we are not told much about their appearance. The Bible does mention them several times, especially when describing the Throne Room of God in heaven (for example see Psalm 80:1). The two cherubim and the lid were to be ‘hammered’ (Hebrew ‘miq·šāh’,[15] a metal-working term that can refer to fine detail work, not just coarsely pounded) out of one piece of gold with no wood underneath. The cherubim were to be on opposite ends facing each other with their wings spread out overshadowing the Mercy Seat below. Once complete, the Mercy Seat was to be placed on top of the Ark. The last part of verse twenty-one connects to verse sixteen, items are to be placed in the Ark as God gives them to Moses.
25:22 There I will meet with you, and from above the mercy seat, from between the two cherubim that are on the ark of the testimony, I will speak with you about all that I will give you in commandment for the people of Israel.
It will be at the Mercy Seat where God will talk to Moses, as pointed out earlier in the Introduction to the Tabernacle, an alternate name for the Tabernacle will be “the tent of meeting,” it will be at the Mercy Seat where Moses hears and meets with God.
A Table for the Bread
25:23 “You shall make a table of acacia wood. Two cubits shall be its length, a cubit its breadth, and a cubit and a half its height. 24 You shall overlay it with pure gold and make a molding of gold around it.
A table was to be built out of acacia wood, 36 inches long, 18 inches wide, and 27 inches tall. It was to be covered with pure gold, with two moldings around it, one likely around the bottom edge of top (or perhaps lower) and another wider one as described below, around the upper edge of the top.
25:25 And you shall make a rim around it a handbreadth wide, and a molding of gold around the rim. 26 And you shall make for it four rings of gold, and fasten the rings to the four corners at its four legs. 27 Close to the frame the rings shall lie, as holders for the poles to carry the table. 28 You shall make the poles of acacia wood, and overlay them with gold, and the table shall be carried with these. 29 And you shall make its plates and dishes for incense, and its flagons and bowls with which to pour drink offerings; you shall make them of pure gold. 30 And you shall set the bread of the Presence on the table before me regularly.
The rim of the table was to be approximately three inches wide (handbreadth wide is normally considered to be four fingers wide) with a second molding around the rim. The table was to be carried like the Ark, so rings were fastened to the four corners where the legs attached, and poles were to be made and inserted in the rings when it was to be transported. Additional accoutrements, including plates, dishes (small bowls, the word conveys being ‘cupped’ like a palm of a hand), flagons (a pitcher or jar) and bowls (or cup), were also to be made from pure gold.
The table was to be used to set the bread of Presence on the table, which will consist of twelve loaves of bread made from wheat flour placed on the table on the Sabbath and were to remain there until the following Sabbath. Once removed from the table the priests were allowed to eat the bread (see Leviticus 24:5-9). The various accoutrements were to be used for storing wine for drink offerings, incense, platters for the bread, etc. (see Numbers 4:7-8).
The Golden Lampstand
25:31 “You shall make a lampstand of pure gold. The lampstand shall be made of hammered work: its base, its stem, its cups, its calyxes, and its flowers shall be of one piece with it.
The next piece of furniture was the lampstand (Hebrew ‘menō·rā(h)’).[16] This lampstand was to be made out of one piece of gold including the base, the main central vertical stem, lamp cups, the calyxes (a bulb, considered a ‘knobby’ decoration) each forming a flower-like appearance around the individual lamps.
25:32 And there shall be six branches going out of its sides, three branches of the lampstand out of one side of it and three branches of the lampstand out of the other side of it; 33 three cups made like almond blossoms, each with calyx and flower, on one branch, and three cups made like almond blossoms, each with calyx and flower, on the other branch—so for the six branches going out of the lampstand.
The lampstand is to have six branches attached to the center stem, three on each side. Each one is to have one cup made to look like almond blossoms attached to the end of the branch.
25:34 And on the lampstand itself there shall be four cups made like almond blossoms, with their calyxes and flowers, 35 and a calyx of one piece with it under each pair of the six branches going out from the lampstand. 36 Their calyxes and their branches shall be of one piece with it, the whole of it a single piece of hammered work of pure gold.
Additional cups were to be made, probably for decoration; it is unknown how these cups were arranged on the central shaft.
25:37 You shall make seven lamps for it. And the lamps shall be set up so as to give light on the space in front of it.
Seven oil-burning lamps were to be made for the lampstand, one lamp for each branch and one for the center stem.[17] The lamps were to be situated to provide light towards the front of the lampstand.
25:38 Its tongs and their trays shall be of pure gold. 39 It shall be made, with all these utensils, out of a talent of pure gold. 40 And see that you make them after the pattern for them, which is being shown you on the mountain.
The tongs (Hebrew word ‘mǎl·qā·ḥê’,[18] being a dual noun can refer to either two individual tools, one being tongs for handling hot items like coals and the other tool for snuffing out flames; or it can be one dual-purposed instrument used for both) and the trays (Hebrew word ‘mǎḥ·tō·ṯê’,[19] a firepan or bucket to carry ashes, can also refer to set of several utensils used to tend fires) were to be made. Since these tools would be made of gold and not bronze to handle high heat, they were undoubtedly made for use with the golden altar, and not the larger (and hotter) bronze altar outdoors.
All the items listed in this chapter were to be made from one talent of gold. Even though the Hebrew word ‘kik·kār’[20] was used seven times in Genesis (usually translated as ‘valley’),[21] this is the first time it is used in context of a measurement of weight, believed to be a reference to some form of a round-shaped weight standard. The exact measurement is unknown, it has been estimated from 67 pounds to being well over 100 pounds. Most modern references use the conversion of 75 pounds (or 34 kilograms). Everything was to be made after the ‘pattern’ (same word used in verse nine), that Moses was being shown.
Considerations
You Can See Jesus in the Furniture
Here is a quick overview of how these three primary pieces of furniture for the Tabernacle connect to Jesus as our Savior. Additional information will be discussed in the commentary, especially later in the books of Leviticus and Numbers.
The Ark of the Covenant and the Mercy Seat
Prior to Jesus being victorious on the cross, sin was temporarily atoned for through a series of processes ordained by God originally for use around the Tabernacle. These processes involved ongoing, and in some cases, daily sacrifices and offerings to God, as well as annual sacrifices to God (see Hebrews 9:1-10). One of the many processes had the High Priest entering the Most Holy Place, and a portion of the blood from the annual sin offerings was sprinkled on the Mercy Seat (see Leviticus 16:11-19) to make atonement for their sins and the sins of the people.
When Jesus rose again, He became the true High Priest, being greater than anything (or anyone) else in the world. He was able to enter the Most Holy Place (see Hebrews 9:24), not by means of blood shed by the killing of animals but of His own blood. “For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.” (Hebrews 9:13-14)
The Mercy Seat was also the location where God met Moses often for the purpose of interceding for the Israelites. Jesus being our intercessor and the mediator for a new covenant for us (see Romans 8:34), offers a better and eternal covenant (see Hebrews 9:11-28).
The Bread of Presence
In the Gospel according to John there are seven “I am” discourses presented, directly reflecting the words Moses heard from the Burning Bush, connecting Jesus to the Old Testament.[22] Each of these discourses also offers a different aspect or characteristic of Jesus’ ministry. In John 6:35, Jesus said, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.” (see also John 6:22-40)
The Lampstand
In another “I am” discourse, Jesus said that He was, “the light of the world” (John 8:12). He would provide the light to see the path to salvation, as well as light to discern the truth. Darkness can occur even in a tent built for God; this is a reminder that we live in a fallen world and are condemned to that darkness unless we have the light of life.
Was Moses Allowed in the Most Holy Place in the Tabernacle?
When the books of Moses are read, it is obvious that Moses was offered something very unique, he experienced a special dignity in his service to God. Scripture records several times when Moses entered the Tabernacle. For example: “Whenever Moses went out to the tent, all the people would rise up, and each would stand at his tent door, and watch Moses until he had gone into the tent. When Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and the LORD would speak with Moses. And when all the people saw the pillar of cloud standing at the entrance of the tent, all the people would rise up and worship, each at his tent door. Thus the LORD used to speak to Moses face to face, as a man speaks to his friend. When Moses turned again into the camp, his assistant Joshua the son of Nun, a young man, would not depart from the tent.” (Exodus 33:8-11, see also Numbers 7:89)
So, who was he? He was more than a prophet (see Numbers 12:6-8) and perhaps greater than a priest. There is little doubt that Moses was an Old Testament type[23] of the coming Messiah. Bible teacher and commentator, Arthur W. Pink listed seventy-five similarities between the Christ and Moses.[24] As Moses was the deliverer of the Israelites out of Egypt, Christ is the deliverer for all people. Like all models of the coming Messiah found in the Old Testament, they are men, all of them were sinful human beings. God chose Moses as His servant and spokesman to lead His people, it was God who said to Moses, “I will make all my goodness pass before you and will proclaim before you my name ‘The LORD.’ And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.” (Exodus 33:19) Was he perfect? No, he was very much a sinful person, while he could enjoy the presence and fellowship of God, he could still not gaze upon Him. The passage continues, “But,” he said, “you cannot see my face, for man shall not see me and live.” (Exodus 33:20) Moses was indeed extraordinary and one of a kind, but like many others, his ministry serves to point people to Jesus (see Appendix 3).
Cherubs Have a Public Relations Problem
There are a lot of extra-Biblical writings about angels, including much offered in ancient Jewish Talmudic literature. However, for the Cherub, there is nothing more potentially misleading than artwork. They are powerful angels of God, but most people immediately think about them as being chubby little child-like people with wings, often flying around shooting arrows that make others fall into love. As a result of this type of artwork, especially from the Renaissance period, the word ‘cherub’ has become a metaphor for innocent-looking children or pudgy-faced infants.
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[1] Strong’s Hebrew 8438.
[2] Strong’s Hebrew 8144.
[3] Strong’s Hebrew 119.
[4] Strong’s Hebrew 5785.
[5] Strong’s Hebrew 8476.
[6] Strong’s Hebrew 7848.
[7] Strong’s Hebrew 7718.
[8] Strong’s Hebrew 4908.
[9] Strong’s Hebrew 8403.
[10] Strong’s Hebrew 727.
[11] Strong’s Hebrew 8392.
[12] See commentary under Genesis 6:14-16 for description of a cubit and discussion of the Hebrew word ’tē’·ḇā(h)’.
[13] Strong’s Hebrew 3727.
[14] Strong’s Hebrew 3722.
[15] Strong’s Hebrew 4749.
[16] Strong’s Hebrew 4501.
[17] See Considerations under Genesis 10:1 regarding the number seven.
[18] Strong’s Hebrew 4457.
[19] Strong’s Hebrew 4289.
[20] Strong’s Hebrew 3603.
[21] See commentary under Genesis 13:8-11, referring to something round.
[22] See commentary under Exodus 3:5 and the Considerations under Exodus 3:18-22.
[23] A model, see Considerations under Genesis 2:15-17 regarding the concept of Biblical models.
[24] Pink, A. W. (1962). Gleanings in Exodus (p. 379). Chicago: Moody Press.