Exo 38:28-39:5

EXO 38

28 And of the 1,775 shekels he made hooks for the pillars and overlaid their capitals and made fillets for them.

Rashi

And overlaid their capitals—The tops of the pillars with them (the 1775 shekels of silver), for it is said with regard of all of them (v. 19) “And overlaid their capitals, and their fillets of silver.”

Bekhorot 5a:15

If we say that it is derived from the verse itself that Kontrokos mentioned (Exo 38:27), then the derivation would be as follows: In addition to the one hundred talents, additional silver coins are mentioned here that equal seventy-one maneh, as it is stated: “And of the 1,775 shekels he made hooks for the pillars” (Exo 38:28), which is equal to one talent, or sixty maneh, plus an additional eleven maneh, and the verse counted them only using the value of small coins, i.e., shekels, and not in talents. And if it is so that a maneh of the sanctuary was of equal value to a common maneh, then the verse should have expressed this value using larger coins, writing: 101 talents and eleven maneh.

29 The bronze that was offered was seventy talents and 2,400 shekels;

Bekhorot 5a:18

Rather, the principle that a maneh of the sanctuary is double the value of a common maneh is derived from here: “The bronze that was offered was seventy talents and 2,400 shekels” (Exo 38:29). The Gemara explains: Aside from the seventy talents mentioned, there are an additional ninety-six maneh here, which is equivalent to one talent and an additional thirty-six maneh, and the verse counts them only using the value of small coins. Learn from it that a maneh of the sanctuary was double the amount of a standard maneh, and that is why the number of shekels mentioned did not equal a full talent.

EXO 39

Making the Priestly Garments

1 From the blue and purple and scarlet yarns they made finely woven garments, for ministering in the Holy Place. They made the holy garments for Aaron, as the Lord had commanded Moses.

Rashi

From the blue and purple . . .—But there is no mention of linen here. From this fact I derive that these were not identical with the garments of the priests, for there was linen in the garments of the priests. But these were the cloths with which they covered up the holy vessels at the time of removing and packing up the articles in the tabernacle when they set out on their journeyings which indeed had no linen in them.

12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.

John Gill

He entered once for all into the holy places, . . . but by means of his own blood—Which shows the truth of his human nature, and the virtue of its blood, as in union with his divine person; by which he opened the way into the holiest of all, as the surety of his people, and gives them boldness and liberty to follow him there; he carried his blood not in a basin, as the high priest carried the blood of goats and calves, but in his veins; and by it, having been shed by him, he entered not into the Holy Place made with hands, but into heaven itself; and that not every year, as the high priest, but “once” for all, having done his work.

Not by means of the blood of goats and calves—With which the high priest entered into the Holy Place, within the vail, on the Day of Atonement, (Lev 16:14-15) for Christ was not an high priest of the order of Aaron, nor could the blood of these creatures take away sin, nor would God accept of such sacrifices any longer.

Thus securing an eternal redemption—For us, from sin, Satan, the law, and death, to which his people were in bondage, and which he obtained by paying a ransom price for them; which was not corruptible things, as silver and gold but his precious, blood: in the original text it is, “having found eternal redemption”; there seems to be an allusion to (Job 33:24). This was what was sought for long ago by the, Old Testament saints, who were wishing, waiting, and longing for this salvation; it is a thing very precious and difficult to find; it is to be had nowhere but in Christ, and when found in him, is matter of great joy to sensible sinners; God found it in him, and found him to be a proper person to effect it; and Christ has found it by being the author of it: this is called an eternal redemption, because it extends to the saints in all ages; backwards and forwards; it includes eternal life and happiness; and such as are sharers in it shall never perish, but shall be saved with an everlasting salvation; it is so called in opposition to the carnal expiations of the high priests, and in distinction from temporal redemptions, deliverances, and salvations. Remarkable is the paraphrase of Jonathan ben Uzziel on (Gen 49:18).

“Jacob said, when he saw Gideon the son of Joash, and Samson the son of Manoah, who should be redeemers; not for the redemption of Gideon am I waiting, nor for the redemption of Samson am I looking, for their redemption is a temporal redemption; but for your redemption am I waiting and looking, O Lord, because your redemption is ‘an everlasting redemption’:”

another copy reads, for the redemption of Messiah the son of David; and to the same purpose is the Jerusalem paraphrase on the place.

25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, HEB 9:12, 25

John Gill

Nor was it to offer himself repeatedly—Or at all again; which shows the perfection of his sacrifice, for justice was satisfied, the law fulfilled, sin done away, and complete salvation obtained at once; which lies against the errors of the Socinians, who say he offers himself now in heaven; and of the Papists, who pretend to offer the body of Christ daily in their mass.

As the high priest enters the holy places every year with blood not his own—Not his own, nor other men’s, but the blood of goats and calves; but Christ entered into heaven with his own blood, he having been altar, priest, and sacrifice: the high priest went into the most holy places every year, but Christ has entered into heaven once for all, where he sits down and continues, having done his work effectually.

3 And they hammered out gold leaf, and he cut it into threads to work into the blue and purple and the scarlet yarns, and into the fine twined linen, in skilled design.

Yoma 72a:6

But couldn’t one say the gold should be made as a thread of six strands, like the other colors? Rav Aḥa bar Ya’akov said that the verse states: “And they hammered out gold leaf, and he cut it into cords to work into the sky-blue and purple and the scarlet yarns, and into the fine twined linen, the work of a skilled craftsman” (Exo 39:3). “Cord” implies a strand that is doubled over and can be twisted into a cord; “cords” is in the plural, meaning at least two of these. Accordingly, there are four strands here.

Yoma 72a:7

Rav Ashi said: This can be seen from that fact that the verse states with regard to the gold strands: “To work into the sky-blue and purple” (Exo 39:3), indicating that the gold strands should be combined with the other colors. What should we do? If we make four gold threads of two strands each and combine each one with each of the colors, then there would be eight. If we make two gold threads of two strands each, and two gold threads of one strand each, it says: “And you shall make,” indicating that all its makings should be the same. Perforce, one strand of gold should be combined with each of the colors, producing a total of twenty-eight strands.

5 And the skillfully woven band on it was of one piece with it and made like it, of gold, blue and purple and scarlet yarns, and fine twined linen, as the Lord had commanded Moses.

teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age. MAT 28:20

John Gill

Teaching them to observe all—All ordinances, not only baptism, but the Lord’s supper; all positive institutions, and moral duties; all obligations, both to God and men; all relative duties that respect the world, or one another, those that are without, and those that are within; and these are to be taught them, and therefore to be insisted on in the ministry of the word; and not merely in order that they may know them, and have the theory of them, but that the may put them into practice.

That I have commanded you—Every thing that Christ has commanded, be it what it will, and nothing else; for Christ’s ministers are not to teach for doctrines the commandments of men; or enjoin that on the churches, which is of their own, or other men’s devising, and was never ordered by Christ.

And behold, I am with you always, to the end of the age—Meaning, not merely to the end of their lives, which would be the end of the age to them; nor to the end of the Jewish age, or state, which was not a great way off, though this is sometimes the sense of this phrase; but to the end of the age to come, the gospel church state, which now took place; or to the end of the present age, the universe: not that the apostles should live to the end of it; but that whereas Christ would have a church and people to the end of the age, and the gospel and the ordinances of it should be administered so long, and there should be gospel ministers till that time; Christ’s sense is, that he would grant his presence to them, his immediate disciples, and to all that should succeed them in future generations, to the end of time: and which is to be understood not of his corporeal presence, which they should not have till then, but of his spiritual presence; and that he would be with them, in a spiritual sense, to assist them in their work, to comfort them under all discouragements, to supply them with his grace, and to protect them from all enemies, and preserve from all evils; which is a great encouragement both to administer the word and ordinances, and attend on them.

For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, 1CO 11:23

John Gill

For I received from the Lord—The apostle observes to them the rule, use, and end of the Lord’s supper; his view in it is, to correct the disorders among them, and to bring them to a strict regard to the rule which had such a divine authority stamped upon it; and to observe to them, that in that supper all equally ate and drank; and that the end of it was not a paschal commemoration, but a remembrance of Christ, and a declaration of his sufferings and death. The divine authority of the Lord’s supper is here expressed; it was not only instituted by him as Lord, having all power and authority in and over his churches, to appoint what ordinances he pleases; but the plan and form of administration of it were received from him by the apostle. This was not a device of his, nor an invention of any man’s, nor did he receive the account from men, no not from the apostles; but he had it by revelation from Christ, either when he appeared to him at his first conversion, and made him a minister of the gospel; or when he was caught up into the third heaven, and heard things unspeakable and unutterable.

What I also delivered to you—For whatever he received from Christ, whether a doctrine or an ordinance, he faithfully delivered to the churches, from whom he kept back nothing that was profitable, but declared the whole counsel of God to them: now this he refers the Corinthians to, as a sure rule to go by, and from which they should never swerve; and whatever stands on divine record as received from Christ, and delivered by his apostles, should be the rule of our faith and practice, and such only.

That the Lord Jesus on the night when he was betrayed—Or delivered; as he was by the determinate counsel and foreknowledge of God the Father, and as he was by himself, who voluntarily gave himself up into the hands of men, justice and death, for our offences; and so the Arabic version reads it here, “in the night when he delivered up himself”; as he did in the garden to Judas and his company: it was in the night when he came in search of him with officers, and a band of soldiers, and when he betrayed him and delivered him into their hands; and that same night, a little before, our Lord instituted and celebrated the ordinance of the supper with his disciples. The time is mentioned partly with regard to the Passover it followed, which was killed in the evening and ate the same night in commemoration of God’s sparing the firstborn of Israel, when at midnight he destroyed all the firstborn of Egypt, and so was a night to be observed in all generations; and because this feast was to be a supper, and therefore it is best to observe it in the evening, or decline of the day. The circumstance of Judas’ betraying him is mentioned, not only because it was in the night, and a work of darkness; but being in the same night he instituted the supper, shows the knowledge he had of his death by the means of the betrayer, and his great love to his disciples, his church and people, in appointing such an ordinance in remembrance of him, and his death, when he was just about to leave them.

Took bread—From off the table, out of the dish, or from the hands of the master of the house; an emblem of his body, and of his assumption of human nature; of his taking upon him the nature of the seed of Abraham, of that body which his Father prepared for him, in order to its being broken; or that he might in it endure sufferings and death for his people.

and in the midst of the lampstands one like a son of man, clothed with a long robe and with a golden sash around his chest. REV 1:13