THE COMMAND TO SET UP THE TABERNACLE, AND ITS PERFORMANCE. All was now ready. Bezaleel and Aholiab had completed their task. The work for the tabernacle had been given in, and had been approved Moses did not however at once set it up. He waited for a command from God. After a short interval, the command came. He was ordered to select the first day of the ensuing year—the first day of the first year of freedom—for the operation. Directions were given him, which fixed the order in which the various parts were to be set up, and assigned to the various articles of furniture their proper places (Exodus 40:1-8). When he had arranged the whole as directed, he was to anoint the various parts (Exodus 40:9-11). He was then to wash and dress Aaron, and his sons; to invest them with their robes of office (Exodus 40:12-14), and to anoint them to be priests (Exodus 40:15). The orders given were executed, except (as it would seem) those concerning the investiture of the priests and the anointing, which were deferred. (See Le Exodus 8:6-30.) In one day the sanctuary was completely set up (Exodus 40:18-33).
The directions to set up the tabernacle.
On the first day of the first month. The first of Abib, or Nisan, the "New Year's Day" of Israel, coinciding nearly with the opening of the vernal equinox, a very suitable day for the inauguration of a place of worship. The tabernacle was to be set up first of all; then the tent was to be placed over it. See Exodus 40:18, Exodus 40:19.
The first thing to be placed within the tabernacle was the ark of the testimony, as containing the foundation of the covenant between God and Israel, and being the special token of God's presence with his people. See the comment on Exodus 25:10. The "two tables" were placed within the ark before it was brought into the tabernacle (Exodus 25:20, Exodus 25:21). Cover the ark with the veil—i.e; "hang up the veil in front of the ark, so as to cover or conceal it."
Thou shalt bring in the table—i.e; "the table of shew-bread" (Exodus 25:23-30; Exodus 37:10-16). And set in order the things, etc. It has been observed with reason that the directions of Le Exodus 24:5-7 must have been already given, though not recorded till so much later. Bread and frankincense were to be "set in order" on the table in a particular way. The candlestick. The seven. branched candelabrum (Exodus 25:31-39; Exodus 37:17-24). And thou shalt light the lamps. The lamps would have to be lighted on the first day at even (Exodus 27:21; Exodus 30:8).
The altar of gold. See Exodus 30:1-10; Exodus 37:25-28. Before the ark of the testimony—i.e; "before the veil, opposite the ark of the testimony," not within the veil. See the comment on Exodus 30:6. The hanging of the door—i.e; "the curtain which closed the front or eastern end of the tabernacle." (See Exodus 26:36; Exodus 36:37.)
The altar of burnt-offering. See Exodus 27:1-8; Exodus 38:1-7. Before the door of the tabernacle. In the court, directly in front of the entrance, but not close to it, since the place of the laver was between the entrance and the altar. See the next verse.
The laver. See Exodus 30:18; Exodus 38:8. Put water therein. The water was required:—
1. For the ablution of the priests (Exodus 30:19-21; Exodus 40:12, Exodus 40:31; Le Exodus 8:6), and
2. For washing the victims (Le Exodus 8:21).
The court. See Exodus 27:9-18; Exodus 38:9-20. The hanging at the court gate—i.e; the curtain at the entrance of the court (Exodus 27:16; Exodus 38:18).
The directions to anoint, etc.
It does not appear that these directions were carried out at this time. Probably, there would not have been time to go through all the ceremonies enjoined (Exodus 29:1-34) on the same day with the erection of the sanctuary. They were consequently deferred, either till the next day, or possibly to a later date. (See Leviticus 8:1-36.) The anointing of the tabernacle is recorded in Exodus 40:10; of the vessels in Exodus 40:11; of the altar and laver in the same. The washing of Aaron and his sons in Exodus 40:6; their investiture in Exodus 40:7-9; the anointing of Aaron in Exodus 40:12; and a further anointing of Aaron together with his sons in Exodus 40:30.
An altar most holy. Not really more holy than the rest of the tabernacle and its contents, which are all pronounced" most holy" in Exodus 30:29; but requiring more to have its holiness continually borne in mind, since "it was more exposed to contact with the people" than the tabernacle and its vessels (Keil).
Unto the door of the tabernacle—i.e; to the place where the laver was situated (Exodus 40:7).
Coats. Rather, "tunics." They were to be "of fine linen, woven work" (Exodus 39:27).
Thou shalt anoint them as thou didst anoint their father. The mode of anointing does not seem to have been identical in the two cases. The oil was first poured upon Aaron's head (Le Exodus 8:12; Psalms 133:2), and afterwards sprinkled upon him (Le Exodus 8:30). It was, apparently, only sprinkled upon the priests (ib,). This was a lower form of anointing; and hence the high priest was sometimes called "the anointed priest" (Le Exodus 4:5, Exodus 4:16; Exodus 6:22; Exodus 16:32, etc.). Their anointing shall surely be an everlasting priesthood. The Rabbinical commentators maintain that these words apply to the ordinary priests only, and on the strength of them establish a difference between the ordinary priests and the high priests. The latter were in every ease to be anointed to their office. A single anointing sainted for the former. It is scarcely necessary to say that there is no Scriptural ground for this distinction. The natural sense of the words is, rather, that as long as the anointing continued, the priesthood should continue.
The actual setting up of the tabernacle.
On the first day the tabernacle was reared up. Being constructed after the fashion of a tent, it was quite possible to rear up and also to take down, the tabernacle in less than a day.
Fastened his sockets. Rather, "placed its sockets." The "sockets" or "bases" appear to have been simply laid on the flat sand of the desert, not "fastened" to it in any way. They were heavy masses of metal and would remain where they were placed. His pillars. The pillars that supported the "veil," and also those at the east end, where the entrance was.
He spread abroad the tent over the tabernacle. The entire distinctness of the tent ('ohel) from the tabernacle (mishkan) is here very strongly marked. The "tent" was the goats' hair covering, with the framework of wood that supported it. The covering. The outer covering of rams' skins and seals' skins. (See Exodus 26:14.)
The testimony—i.e; the two tables of stone containing the Ten Commandments (Exodus 25:16; Exodus 31:18). Set the staves on the ark. "Put the staves," that is, "into the rings, and left them there" (Exodus 25:14). Put the mercy seat above upon the ark. See Exodus 25:21.
Set up the veil of the covering—i.e; hung the veil on the four pillars between the holy place and the holy of holies, and thus covered—i.e; concealed from sight, the ark of the testimony. (See the comment on Exodus 40:3)
Upon the side of the tabernacle northward. Upon the right hand, as one faced the veil. No direction had been given upon this point, but Moses probably knew the right position from the pattern which he had seen upon the mount.
He set the bread in order upon it. Upon the subject of this "order," see Le Exodus 24:6-8, and compare the comment on Exodus 24:4.
Over against the table—i.e; exactly opposite to the table, on the left as one faced the veil.
When evening came, he lighted the lamps. (See the comment on Exodus 40:4) Whatever the priests ordinarily had to do was on this occasion done by Moses.
The golden altar, or "altar of incense," was placed before the veil—i.e; outside it, in the holy place, midway between the table of shew-bread and the golden candlestick.
He set up the hanging at the door. He hung on the five pillars at the entrance to the tabernacle the "hanging" or ': curtain," which had been made for the purpose (Exodus 36:37).
He put the altar of burnt-offering by the door of the tabernacle. See the comment on Exodus 40:6. And offered upon it the burnt offering and the meat-offering—i.e; in his priestly character inaugurated the altar by offering upon it the first evening sacrifice. (See Exodus 29:38-41.)
He set the laver. As directed in Exodus 40:7. For the position of the laver, see Exodus 30:18.
Exodus 40:31, Exodus 40:32
Moses and Aaron and his sons washed their hands. This is not a part of the narrative of what was done at this time, but a parenthetic statement of the purpose to which the laver was subsequently applied. On the importance attached to these ablutions, see Exodus 30:20, Exodus 30:21.
He reared up the court, etc; as directed in Exodus 40:8. So Moses finished the work. With the hanging of the curtain at the entrance to the court, the erection of the tabernacle was complete. It was probably not till after this that Moses performed the acts of worship mentioned in the course of the narrative—put water in the laver (Exodus 40:30), offered sacrifice (Exodus 40:29), lighted the lamps (Exodus 40:25), and burnt incense on the golden altar (Exodus 40:26).
The erection of the tabernacle.
At last the work of preparation was over. The work for which God had begun to give instructions more than nine months previously (Exodus 25:1) was completed. All the parts of the structure, pillars, curtains, boards, sockets, bars, taches, hooks, pins; and all the furniture, ark, altars, table, candlestick, laver, vessels, censers, tongs, ash-pans—were finished and ready. All had been inspected by Moses, and approved (Exodus 39:43); they answered to the pattern which had been shown him in the mount (Exodus 25:40). Still, however, Moses waited until he received from God:—
1. The order for erection.
2. Instructions as to details.
I. THE ORDER FOR ERECTION. "On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation" (Exodus 40:2). The order included:—
1. The act. "Set up the tabernacle."
2. The agent. "Thou"—i.e; Moses.
3. The time.
"The first day of the first month." Concerning the act there is nothing to be said. It was implied in the first order given, and lay at the root of every subsequent direction. The tabernacle could only have been devised in order to be set up. But concerning the agent and the time there was room for doubt. As to the agent: Bezaleel, the master craftsman, might have been chosen to erect what he had constructed; or Aaron might have been deputed to arrange the temple of which he was to be chief minister; or Moses and Aaron and Bezaleel might have been constituted a commission to carry out the work conjointly. But it pleased God to appoint Moses alone. For every enterprise it is best to have one directing mind, one ultimate authority. Otherwise there will be conflicting views, waste of time and energy, and commonly an inharmonious result. And Moses, who had alone seen "the pattern on the mount," was beyond all doubt the fittest director that could have been selected. As to the time: any day that was not a Sabbath would have been fairly suitable; but there seems an especial appropriateness in the selection of the first day of a new year. "To everything there is a season, and a time to every purpose under the heaven" (Ecclesiastes 7:1). A new year should begin with a good work. What better work for such a day than the opening of a Bethel—a house of God—a "tent of meeting," where God himself was to be met 9 God, who is the first, should have the first. First fruits of all things should be given to him. Thus, New Year's-day is a natural holy day. It opens the year. It is thus the most appropriate for openings.
II. INSTRUCTIONS AS TO DETAILS. A certain order had to be observed. God determined the order. First, the tabernacle itself was to be erected (Exodus 40:2); then the ark was to be brought in and placed in the holy of holies (Exodus 40:3); then the veil was to be hung up (ib,). After this the furniture of the holy place was to be brought in—the table of shewbread (Exodus 40:4), the candlestick (ib,), and the altar of incense (Exodus 40:5). Next, the hanging at the entrance to the tabernacle was to be put up (ib,) Lastly, the outer court and its furniture were to be taken in hand. The laver and altar of burnt offering were to be set in their places (Exodus 40:6, Exodus 40:7); the pillars and hangings which enclosed the court were to be arranged, and the curtain hung at the entrance to it (Exodus 40:8). The general law which pervades the whole is the precedence of the more important over the less important. We do not know what time intervened between the delivery of these instructions to Moses and "the first day of the second year"; but probably the interval was not long. Moses would employ it in selecting a site, and in preparing the artificers and others for the day's proceedings. When the appointed day arrived, he applied himself to the work (Exodus 40:17). First, he stretched, by means of cords and tent-pins, probably on a light wooden framework, the tabernacle cloth of blue and purple and scarlet and fine twined linen (Exodus 26:1-6). Then he laid down the "sockets" of silver in their places, fitted the boards into them by means of their "tenons," put in the bars which kept the boards together, and reared up the pillars for the veil (Exodus 40:18). After this he stretched the goats'-hair covering, which constituted the tent, outside and above the tabernacle cloth, and placed over the goats'-hair covering the rams' skins and the seals' skins (Exodus 40:19). So much constituted the erection of the tabernacle proper. Next he proceeded to the furniture; he brought in the ark and mercy seat, and, having placed them in the holy of holies (Exodus 40:21), set up the vail; thus completing it, and isolating it from the holy place. After this, he brought in the furniture of the holy place—the table, the candlestick, and the golden altar—and arranged it (Exodus 40:22-26). He then, and not till then, according to the direction given to him (Exodus 40:5), put up the hanging which separated the tabernacle from the court (Exodus 40:28). Finally, he proceeded to set in order the court. He put the altar of burnt offering and the laver into their places (Exodus 40:29, Exodus 40:30), carried the hangings alongside the court's four sides, and arranged the curtain at the entrance (Exodus 40:33). So, with a minute observance of the directions given, "Moses finished the work." Note the exactitude with which Moses followed all the directions given him, together with the liberty which he claimed and exercised:—
1. To determine the time of their execution.
2. To fill up particulars with respect to which no directions had been given.
1. Of the first, the deferring of the consecration by anointment of the tabernacle and its furniture, and of the consecration of Aaron and his sons (Exodus 40:9-15), is the crucial instance. It has been said that these may have taken place on the same day as the erection of the tabernacle; but the mode in which the narrative of the consecration is introduced in Le Exodus 8:1-5, no less than the separation of the narrative from that of the present chapter, implies an interval between the two events. Probably, by the time of the completion of the court, the day was far advanced, and it would have been impossible to perform all the ceremonies commanded (Exodus 29:1-36) in the remaining space.
2. Of the second, the emplacement of the table and the candlestick (Exodus 8:22, Exodus 8:24), the burning of incense (Exodus 8:27), and the offering upon the altar of burnt offering (Exodus 8:29) are specimens. Evidently Moses considered that "God's instructions were not always to be carried out with literal exactness, but sometimes with an enlightened spiritual freedom."
The sanctification of material things.
Objections are raised to the entire idea of a holiness in things. Holiness, it is said, being a personal quality, cannot reside in things, or be communicated to them, or be rightly predicated of them. God is holy; angels are holy; some men are holy; but nothing else. To imagine a holiness in things is superstition. This is to effect a complete severance of matter from spirit—to dig an abyss between them—to regard them as asymptotes, which cannot ever touch one the other. But if God became incarnate, if "the Word was made flesh" (John 1:14), then that matter which constituted the body of Christ, most certainly became holy. And if that matter, why not other matter? Why not the food which he "blessed and brake, and gave to his disciples"? Why not the drink which he called "his blood"? If there is a contact between matter and spirit, and some spirits are holy, then it is readily intelligible that the matter which comes into contact with them may be, in a certain sense, holy also. And this is, beyond all doubt, the language of the Scriptures. We hear of "holy ground" (Exodus 3:5), "holy places" (Exodus 26:33), "holy garments" (Exodus 28:2), "holy oil" (Exodus 30:31), "a holy perfume" (Exodus 30:35), etc. Things material may become holy in various ways, e.g.—
I. BY BEING TAKEN INTO GOD. Christ took our nature upon him, joined for ever the Manhood to the Eternal Godhead, and so gave to his own body an eternal sanctification of the highest possible kind, which renders it most holy.
II. BY BEING BROUGHT INTO CONTACT WITH HIM. The Cross of Christ, the crown of thorns, the nails, the soldier's spear, the raiment, the vesture, the napkin which was about his head when in the grave, became hallowed by association with him, and must ever be regarded by all Christians as holy. If the garment shown at Treves were indeed what it professes to be a garment once worn by Christ—it would well deserve the name, by which it is commonly called, of the "holy coat." As it is, we have no sufficient evidence of any existing piece of matter, that it ever came into contact with our Lord's blessed body; but, if we had, any such piece of matter would be "holy."
III. BY DESIGNATION FOR A HOLY PURPOSE. It is in this way especially that buildings, garments, vessels, cloths, and the like, are "holy." They are intended for and serve a holy purpose—are employed in the worship or service of Almighty God. It is felt on all hands that such things ought to be set apart from secular uses, reserved for the sacred end to which they have been designated, and applied to that only. Now, in cases of this kind, it does not appear to be inappropriate that the designation should be by a material act; and certainly no more significant act than anointing with oil is possible. For oil is symbolical of the Holy Spirit; ,and as it is by the Holy Spirit that individuals are sanctified, not only personally but officially, so as to be media of grace to others, so it may well be conceived that even inanimate things may become channels of grace and blessing to men, through an effluence from the same Spirit. The Holy Spirit does not disdain all contact with matter. At the beginning of creation he "moved," or rather brooded, "upon the face of the waters" (Genesis 1:2). At the baptism of Jesus, the Spirit was seen "descending like a dove, and lighting on him" (Matthew 4:16). At Pentecost he showed himself in the form of "tongues of fire" (Acts 2:3). In every consecration it is quite possible that he may bear a part, though in general he shrouds himself, and does not let his presence be perceived.
HOMILIES BY J. URQUHART
The erection of the tabernacle.
I. THE TIME.
1. It reminded them of their deliverance from Egyptian bondage; "this month shall be unto you the beginning of months" (Exodus 12:2). God's dwelling-place is ever erected amid the adoring remembrance of his redemption. "The love of Christ constraineth us."
2. It was a consecration of the year upon which they were entering. It struck the key-note of the after time. The joy of the new year was to rise into the greater joy of the new life. The joy which hallows all time is that of reconciliation to, and union with, God.
II. THE ORDER OF CONSTRUCTION.
1. The tabernacle was first erected in which God was to be served. The duty to serve God is confessed before the power is attained or the way understood.
2. The tabernacle is next furnished, and the altar and laver and outer court set up. The means are given of reconciliation and service. It is not enough to be convinced of duty. God must be waited upon for power. His way must be taken. "No other foundation can any man lay."
3. All things are anointed with the holy oil. The spirit hallows and energizes all the means of grace which God has given.
4. The priests also are anointed; we, too, must be so in order to serve, and we shall be if we come, as they did, into the midst of what God has provided and sanctified for man's redemption.
III. THE ERECTION OF THE TABERNACLE WAS FOLLOWED BY ITS IMMEDIATE USE. So soon as the shew-bread table was placed, the bread was set in order upon it. The lamps were immediately lighted. He burnt sweet incense upon the altar before the veil. On the altar of sacrifice he offered burnt offering and meat offering. At the laver "Moses and Aaron and his sons washed their feet." Belief should follow fast upon the heels of knowledge. God has sent forth his salvation, not to be the subject of intellectual interest and theological speculation, but to touch and change the heart. The bread of life has been given to feed the perishing, not merely to be examined, weighed, analysed.—U.
HOMILIES BY D. YOUNG
The altar most holy.
There is a difference at once perceptible between the words of sanctifying in Exodus 40:9, and the words of sanctifying in Exodus 40:10. Whereas the tabernacle and all therein are declared as holy, a special sanctity is somehow attached to the altar of burnt offering. "It shall be an altar most holy." The reasonable explanation of this is, not that there was any special sanctity in the altar of burnt offering itself, but that from its exterior position it was in great danger of being treated thoughtlessly, and therefore needed special attention to be called to it. Hence we are led to note the existence of a similar distinction among such things as we are bound to treat in a reverent and careful manner. Certain persons, things, and places are of such a kind as to be their own protection. Perhaps it is still true to some extent, though doubtless it was much more felt in former times, that there is a divinity which doth hedge a king. Men of coarse and scandalous tongues manage to put a check on them selves in the presence of women and children. Some are still alive who remember the horror and indignation excited by the resurrection-men of fifty or sixty years ago, and how little watch-houses were built in some churchyards, and men took it in turns to guard by night the resting-places of their beloved dead. But those who would shrink with loathing from the bare possibility that they could be guilty of such desecration are nevertheless found treating great realities of holiness with indifference, if not with contempt. Remember with what profaning hands the Holy One of God was abused; he who spake concerning the temple of his body; he who was holy, not by any mere association, not for the purposes of some temporary economy, but essentially holy. Are there not those who, thoughtless enough of all the evil they are doing, crucify the Son of God afresh, and put him to an open shame? (Hebrews 6:6.) What a fearful outlook is indicated for those who tread underfoot the Son of God, and count the blood of the covenant, wherewith they are sanctified, an unholy thing, and do despite unto the spirit of grace! (Hebrews 10:29.) The very same thing may in one way be hallowed, and in another be desecrated. There is a great semblance of hallowing in the huge family Bibles so often seen in English houses, rich, and not unfrequently tawdry, in their binding and gilding; but after all they may only be there as part of a reputation for respectability. The true hallowing is in the dog's-eared, well-worn book, poorly printed it may be, and on common paper, and with that indefinable appearance about it which tells of constant use. It is only too easy a thing to put superstition in the place of an intelligent, diligent, profound, and practical reverence. Even Christians are strangely negligent concerning the holiness inherent in them if they are really born again. Very unobservant are they of the persistent references in the New Testament to the holiness of a Christian's personality. How much is done, as a matter of course, that is inconsistent, yea, scarcely compatible with being, indeed, a living sacrifice!—Y.
HOMILIES BY J. ORR
The tabernacle set up.
The sanctuary did not take long in making. When hearts are wilting, gifts liberal, and hands active, work is soon accomplished. Everything was ready by the first day of the new year after leaving Egypt. The new year was inaugurated by the setting up of the finished dwelling. How suitable an employment for the new year, to consecrate our hearts anew as dwelling-places for Jehovah! The section conveys lessons as to—
I. ORDER IN THE SANCTUARY. Every thing was done with order and deliberation. "Set the bread in order" (Exodus 40:4, Exodus 40:23). "Let all things be done decently and in order" (1 Corinthians 15:40).
II. BEAUTY IN THE SANCTUARY. God's house, when completed, was a beautiful house. Cf. Isaiah 9:18.
III. HOLINESS IN THE SANCTUARY. The place was holy. Moses consecrated it by anointing (Isaiah 9:9-12). Those who served in it were to be holy. This is signified by the wearing of "holy garments" (Isaiah 9:13), and by washing in the laver (verse 31). Holiness becomes God's house (Psalms 93:5). His servants are to serve him in "beauties of holiness" (Psalms 110:1-7 :8).
IV. WORSHIP IN THE SANCTUARY. Moses set the bread in order on the table, lighted the lamps, burnt incense, etc. He offered burnt offerings and meat offerings on the altar (verse 39). The tabernacle was a picture Gospel.—J.O.
The two finishings.
"So Moses finished the work." Cf. Exodus 39:32—"Thus was all the work of the tabernacle finished." View the tabernacle as a type of the spiritual house—the Church. This tabernacle is being made. A time is coming when, in a more special sense, it will be reared,—the "day of Christ"—the day of "the manifestation of the sons of God" (Romans 8:19. Cf. Revelation 21:2, Revelation 21:3).
I. THE TABERNACLE WAS NOT REARED TILL ALL THE LABOURS IN CONNECTION WITH THE MAKING OF IT HAD BEEN FINISHED.
1. The tabernacle was made with a view to its being reared. This was the end. So the calling, saving, and perfecting of individuals for the kingdom of God has always reference to their ultimate manifestation with Christ in glory (Romans 8:17-26; 2 Corinthians 4:15-18; 2 Corinthians 5:1-11; Ephesians 5:25-28; Philippians 1:6, Philippians 1:10; Colossians 3:1-4, etc.).
2. The labours of making were entirely finished, before the rearing was begun. The rearing was but the bringing into visibility of an already finished work.
Not till all this was done was the command given to rear. So the day of the manifestation of believers will not arrive till all labours preparatory to the setting up of the kingdom of God in glory have been concluded. The Gospel preached through all the world (Matthew 24:14), the "elect" (Exodus 39:31) gathered in, the last soul saved, believer's; sanctified, avery "living stone" (1 Peter 2:4) shaped and fashioned for the place it is ultimately to occupy In the heavenly building, etc.
3. These labours having been concluded, the rearing was proceeded with without delay. The rearing included
So, when once the preparatory labours in connection with the kingdom of God have been finished, no time will be lost in setting it up in its final glory. Christ will appear, and his people will appear with him (Colossians 3:4). He and they will be glorified together (Romans 8:17).
4. The rearing of the tabernacle was the setting of it in visible glory before the eyes of the Israelites. So will Christ come to be "glorified in his saints, and admired in all them that believe" (2 Thessalonians 1:10).
5. The rearing of the tabernacle completed the preparation of it as a sanctuary for Jehovah. The same will be true of the glorification of the Church (Revelation 21:3, Revelation 21:4).
II. THE TABERNACLE, MADE BY THE PEOPLE, WAS REARED BY MOSES.
1. Christ admits us to be fellow-workers with himself in the labours of his Church. These are carried on by human agency (2 Corinthians 6:1).
2. He alone has to do with the glorification of his Church.
III. WHEN THE TABERNACLE WAS REARED, IT WAS FOUND THAT NOTHING WAS WANTING TO ITS PERFECTION AS A SANCTUARY. So will the glorification of the Church make manifest the beauty, symmetry, completeness, and perfection of the spiritual structure. It will be found to be "a glorious Church, not having spot, or wrinkle, or any such thing" (Ephesians 5:27); complete as a place of habitation for Jehovah; a unity, and a perfect one.—J.O.