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![JAMISO , "Exo_35:1-35. Contributions to the Tabernacle.
Moses gathered all the congregation of the children of Israel, etc. — On the
occasion referred to in the opening of this chapter, the Israelites were specially reminded
of the design to erect a magnificent tabernacle for the regular worship of God, as well as
of the leading articles that were required to furnish that sacred edifice [Exo_35:11-19].
(See on Exo_25:1-40; see on Exo_27:1-21; see on Exodus 30:1-31:18).
K&D 1-24, "Preliminaries to the Work. - Ex 35:1-29. After the restoration of the
covenant, Moses announced to the people the divine commands with reference to the
holy place of the tabernacle which was to be built. He repeated first of all (Exo_35:1-3)
the law of the Sabbath according to Exo_31:13-17, and strengthened it by the
announcement, that on the Sabbath no fire was to be kindled in their dwelling, because
this rule was to be observed even in connection with the work to be done for the
tabernacle. (For a fuller comment, see at Exo_20:9.). Then, in accordance with the
command of Jehovah, he first of all summoned the whole nation to present freewill-
offerings for the holy things to be prepared (Exo_35:4, Exo_35:5), mentioning one by
one all the materials that would be required (Exo_35:5-9, as in Exo_25:3-7); and after
that he called upon those who were endowed with understanding to prepare the
different articles, as prescribed in ch. 25-30, mentioning these also one by one (Exo_
35:11-19), even down to the pegs of the dwelling and court (Exo_27:19), and “their
cords,” i.e., the cords required to fasten the tent and the hangings round the court to the
pegs that were driven into the ground, which had not been mentioned before, being
altogether subordinate things. (On the “cloths of service,” Exo_35:19, see at Exo_31:10.)
In Exo_35:20-29 we have an account of the fulfilment of this command. The people
went from Moses, i.e., from the place where they were assembled round Moses, away to
their tents, and willingly offered the things required as a heave-offering for Jehovah;
every one “whom his heart lifted up,” i.e., who felt himself inclined and stirred up in his
heart to do this. The men along with (ל ַע as in Gen_32:12; see Ewald, §217) the women
brought with a willing heart all kinds of golden rings and jewellery: chak, lit., hook, here
a clasp or ring; nezem, an ear or nose-ring (Gen_35:4; Gen_24:47); tabbaath, a finger-
ring; cumaz, globulus aureus, probably little golden balls strung together like beads,
which were worn by the Israelites and Midianites (Num_31:50) as an ornament round
the wrist and neck, as Diod. Sic. relates that they were by the Arabians (3, 44). “All kinds
of golden jewellery, and every one who had waved (dedicated) a wave (offering) of
gold to Jehovah,” sc., offered it for the work of the tabernacle. The meaning is, that in
addition to the many varieties of golden ornaments, which were willingly offered for the
work to be performed, every one brought whatever gold he had set apart as a wave-
offering (a sacrificial gift) for Jehovah. יףִנ ֵה to wave, lit., to swing or move to and fro, is
used in connection with the sacrificial ritual to denote a peculiar ceremony, through
which certain portions of a sacrifice, which were not intended for burning upon the altar,
but for the maintenance of the priests (Num_18:11), were consecrated to the Lord, or
given up to Him in a symbolical manner (see at Lev_7:30). Tenuphah, the wave-offering,
accordingly denoted primarily those portions of the sacrificial animal which were
allotted to the priests as their share of the sacrifices; and then, in a more general sense,
every gift or offering that was consecrated to the Lord for the establishment and](https://image.slidesharecdn.com/exodus35commentary-160922153444/85/Exodus-35-commentary-5-320.jpg)
![maintenance of the sanctuary and its worship. In this wider sense the term tenuphah
(wave-offering) is applied both here and in Exo_38:24, Exo_38:29 to the gold and
copper presented by the congregation for the building of the tabernacle. So that it does
not really differ from terumah, a lift of heave-offering, as every gift intended for the
erection and maintenance of the sanctuary was called, inasmuch as the offerer lifted it
off from his own property, to dedicate it to the Lord for the purposes of His worship.
Accordingly, in Exo_35:24 the freewill-offerings of the people in silver and gold for the
erection of the tabernacle are called terumah; and in Exo_36:6, all the gifts of metal,
wood, leather, and woven materials, presented by the people for the erection of the
tabernacle, are called שׁ ֶּדק ת ַרוּמ ְ . (On heaving and the heave-offering, see at Exo_25:2 and
Lev_2:9.)
COFFMA , "Verses 1-35
Exodus 35-40 gives the account of the construction of the tabernacle; and these six
chapters, in the principal part, are an almost verbatim repetition of the instructions
given earlier in Exodus. Of course, the imperatives are changed to the declaratives,
and the tenses from future to past. "The contents of these chapters (Exodus 35-40)
simply reproduce with minor variations the contents of Exodus 25-31."[1]
Much has been said about the extensive repetition that confronts us in these
chapters, but, as Gordon accurately noted, "The repetition of lengthy passages
without modification is characteristic of ear Eastern Literature in general."[2] It is
also characteristic of the Bible. Bible critics are apparently ignorant of this, and
some of them have "discovered" variable sources, different authors, or
combinations by editors and/or redactors, but there is no proof whatever related to
any such theories. Cassuto, a highly-respected commentator frequently quoted by
modern writers, stated categorically that all such theories "are based on ignorance
of the methods employed in the composition of books in the Ancient East."[3] It is
the conviction of this writer that all destructive criticism aimed at the Bible is
fundamentally due to ignorance!
An example of the characteristic mentioned by Cassuto is that of the epic Ugaritic
poem regarding the Dream of King Keret (about 1400 B.C.) who received ninety
lines of instruction regarding a number of things, including the mustering of an
army; "The following ninety lines are a repetition, with certain small changes,
describing how King Keret did exactly as his god had instructed him in the
dream!"[4] obody has ever suggested "multiple sources" for that epic poem. "The
idea of two different sources would be sensible perhaps if Exodus was a modern
book, but such an idea does not fit in with the methods and style of ancient
writers."[5] Unger's comment on the divine reason for the repetition here states
that, "It emphasized the importance of the tabernacle and its ritual in the history of
redemption as foreshadowing the person and work of the coming Redeemer."[6]
In our discussion of these final chapters, we shall vary our form, giving the sacred
text of each chapter in unbroken sequence, with any comments in the form of](https://image.slidesharecdn.com/exodus35commentary-160922153444/85/Exodus-35-commentary-6-320.jpg)
![footnotes to the text, instead of footnotes to the comments.
(PARALLEL PASSAGES: Exodus 35:1-3; O SABBATH: Exodus 20:8-11; Exodus
35:4-9,20-29; O OFFERI G; Exodus 25:1-7; Exodus 35:10-19 O CRAFTSME :
Exodus 31:1-11).
Exodus 35:1-35 -
"And Moses assembled all the congregation of the children of Israel, and said unto
them, These are the words which Jehovah hath commanded, that ye should do them.
Six days shall work be done; but on the seventh day there shall be to you a holy day,
[7] a sabbath of solemn rest to Jehovah: whosoever doeth any work therein shall be
put to death. Ye shall kindle no fire throughout your habitations upon the sabbath
day.[8]
"And Moses spake unto all the congregation of the children of Israel, saying, This is
the thing which Jehovah commanded, saying, Take ye from among you an offering
unto Jehovah; whoseover is of a willing heart, let him bring it, Jehovah's offering:
gold, and silver, and brass, and blue, and purple, and scarlet, and fine linen, and
goats' hair, and rams' skins dyed red, and sealskins, and acacia wood, and oil for
the light, and spices for the anointing oil, and for the sweet incense, and onyx stones
to be set, for the ephod, and for the breastplate.
"And let every wise-hearted[9] man among you come, and make all that Jehovah
hath commanded: the tabernacle, its tent and its covering, its clasps, and its boards,
its bars, its pillars, and its sockets; the ark, and the staves thereof, the mercy-seat,
and the veil of the screen; the table, and its staves, and all its vessels, and the
showbread; the candlestick also for the light, and its vessels, and its lamps, and the
oil for the light; and the altar of incense, and its staves, and the anointing oil, and
the sweet incense, and the screen for the door, at the door of the tabernacle; the
altar of burnt-offering, with its grating of brass, its staves, and all its vessels, the
laver and its base; the hangings of the court, the pillars thereof, and their sockets,
and the screen for the gate of the court; the pins of the tabernacle,Exodus 35:11
(Fields, op. cit., p. 775). 'The pins' here were not mentioned previously; but
Josephus' Antiquities, b. 3chapter 6,2 describes them.">[10] and the pins of the
court, and their cords; the finely wrought garments, for ministering in the holy
place, the holy garments for Aaron the priest, and the garments of his sons, to
minister in the priest's office.
"And all the congregation of the children of Israel departed from the presence of
Moses. And they came, every one whose heart stirred him up, and every one whom
his spirit made willing, and brought Jehovah's offering, for the work of the tent of
meeting, and for all the services thereof, and for the holy garments. And they came,
both men and women, as many as were willing-hearted,[11] and brought brooches,
and ear-rings, and signet-rings, and armlets, all jewels of gold; even every man that
offered an offering of gold unto Jehovah. And every man, with whom was found
blue, and purple, and scarlet, and fine linen, and goats' hair, and rams' skins dyed](https://image.slidesharecdn.com/exodus35commentary-160922153444/85/Exodus-35-commentary-7-320.jpg)
![red, and sealskins, brought them. Every one that did offer an offering of silver and
brass brought Jehovah's offering; and every man, with whom was found acacia
wood for any work of the service, brought it. And all the women that were wise-
hearted did spin with their hands, and brought that which they had spun, the blue,
and the purple, and the scarlet, and the fine linen.
"And all the women whose heart stirred them up in wisdom spun the goats' hair.
And the rulers brought the onyx stones, and the stones to be set, for the ephod, and
for the breastplate; and the spice, and the oil for the light, and for the anointing oil,
and for the sweet incense. The children of Israel brought a freewill-offering unto
Jehovah; every man and woman, whose heart made them willing to bring for all the
work, which Jehovah had commanded to be made by Moses.[12]
"And Moses said unto the children of Israel, See, Jehovah hath called by name
Bezalel the son of Uri, the son of Hur, of the tribe of Judah; and he hath filled him
with the Spirit of God, in wisdom, in understanding, and in knowledge, and in all
manner of workmanship; and to devise skillful works, to work in gold, and in silver,
and in brass, and in cutting of stones for setting, and in carving of wood, to work in
all manner of skillful workmanship. And he hath put in his heart that he may teach,
both he, and Oholiab, the son of Ahisamach, of the tribe of Dan. Them hath he filled
with wisdom of heart, to work all manner of workmanship, of the engraver, and of
the skillful workman, and of the embroiderer, in blue, and in purple, and in scarlet,
and in fine linen, and of the weaver, even of them that do any workmanship, and of
those that devise skillful works."
COKE, "Exodus 35:1. And Moses gathered, &c.— The narrative, having been
interrupted by the affair of the calf, is here resumed; so that, from the 32nd to the
present chapter, the whole may be considered as a digression, and read as in a
parenthesis. We need not, I judge, give ourselves or our reader the trouble of
referring to the former chapters, wherein the several particulars mentioned in this
and the following chapters are explained. We need not be surprised at this
repetition, since it is known to have been the usual method with the writers of those
times: Homer frequently uses it; and it is the taste of the Orientals to this day.
CO STABLE, "Verses 1-7
1. Preparations for construction35:1-36:7
Following the restoration of the covenant, Moses announced God"s directions for
the construction of the tabernacle. In building it the Israelites were to work only six
days a week. They were to rest on the Sabbath ( Exodus 35:2-3).
"Kindling a fire receives special attention here because the people thought that
kindling a fire was not a work, but only a preparation for some kind of work. But
the Law makes sure that this too was not done." [ ote: The ET Bible note on35:3.]
Moses invited the people to bring their contributions for the construction ( Exodus](https://image.slidesharecdn.com/exodus35commentary-160922153444/85/Exodus-35-commentary-8-320.jpg)
![35:4-19; cf. Exodus 25:1-9). These materials would have been the Israelites" own
goods. Some were items the Egyptians had given them when they left Egypt and
possessions they had obtained from traders they had met during their travels since
leaving Egypt.
The people began to bring what the builders needed ( Exodus 35:20-29). Moses
again recognized Bezalel and Oholiab as skillful artisans whom God had gifted and
appointed to lead the construction work ( Exodus 35:30 to Exodus 36:2). This
provision by God inspired the people to give even more, so much so that Moses had
to tell the people to stop giving ( Exodus 31:3-7). The people proved their
commitment to the covenant and to Yahweh by their generous contributions to the
project that He had ordered. [ ote: See Dwayne H. Adams, "The Building Program
that Works ( Exodus 25:4-36:7, 31:1-11])," Exegesis and Exposition1:1
(Fall1986):82-92.]
ELLICOTT, "Verses 1-3
ITERATIO OF THE LAW CO CER I G THE SABBATH.
(1-3) Moses, being about to require the people to engage in the work, first, of
constructing the materials for the Tabernacle, and then of uprearing the Tabernacle
itself, prefaced his requirements by a renewed promulgation of the law of the
Sabbath, with additional particularity, and with a new sanction. The necessity of
such a re-promulgation had been indicated to him in the last injunctions received
before his first descent from Sinai (Exodus 31:12-17), and in acting as he now did,
he must be viewed as carrying out those injunctions. The words here put on record
are probably not the whole that he said to the people on the subject, but only some
main points of his speech. He can scarcely have omitted to tell them that the
Sabbath was to be henceforth “a sign” between God and His people (Exodus 31:17).
EXPOSITOR'S BIBLE COMME TARY, "THE CO CLUSIO .
Exodus 35:1-35 - Exodus 40:1-38.
The remainder of the narrative sets forth in terms almost identical with the
directions already given, the manner in which the Divine injunctions were obeyed.
The people, purified in heart by danger, chastisement and shame, brought much
more than was required. A quarter of a million would poorly represent the value of
the shrine in which, at the last, Moses and Aaron approached their God, while the
cloud covered the tent and the glory filled the tabernacle, and Moses failed to
overcome his awe and enter.
Thenceforth the cloud was the guide of their halting and their march. Many a time
they grieved their God in the wilderness, yet the cloud was on the tabernacle by day,
and there was fire therein by night, throughout all their journeyings.
That cloud is seen no longer; but One has said, "Lo, I am with you all the days." If](https://image.slidesharecdn.com/exodus35commentary-160922153444/85/Exodus-35-commentary-9-320.jpg)
![distinguish them from the indifferent and slow. — 5:21.
PULPIT, "THE PEOPLE I VITED TO BRI G GIFTS, A D ASSIST I THE
WORK OF THE TABER ACLE. Having warned the Israelites against breaches of
the sabbath, Moses proceeded to enumerate the offerings which God had said that
they might bring (Exodus 35:4-9), and the works which he had required to be
constructed (Exodus 35:10-19). In the former enumeration, he follows exactly the
order and wording of the Divine command to himself, as recorded in Exodus 25:3-7;
in the latter, he changes the order, mentioning first the building, with its component
parts (Exodus 25:11), then the contents of the building (Exodus 25:12-15), then the
court with its contents (Exodus 25:16, Exodus 25:17) together with some details
which had been omitted in the former account (Exodus 25:18), and finally the holy
garments (Exodus 25:19). After hearing him, the people returned to their several
tents (Exodus 25:20).
Exodus 35:5-10
Correspond to Exodus 25:2-7, the correspondence in the list of offerings being exact.
6 blue, purple and scarlet yarn and fine linen;
goat hair;
7 ram skins dyed red and another type of durable
leather[a]; acacia wood;
8 olive oil for the light; spices for the anointing oil
and for the fragrant incense;
9 and onyx stones and other gems to be mounted
on the ephod and breastpiece.
10 “All who are skilled among you are to come
and make everything the Lord has commanded:](https://image.slidesharecdn.com/exodus35commentary-160922153444/85/Exodus-35-commentary-20-320.jpg)
![hearted,.... And none else were asked to come; and this supposes, that as there were
many of both sexes that were quite cordial, and heartily willing to contribute to the
uttermost of what they had for this service, so there were others that were not:
and brought bracelets, and earrings, and rings, and tablets; the first of these,
according to our version, seem to be ornaments, not about the neck, but the hands and
arms, or wrists, see Gen_24:22 though the word seems to have the signification of an
hook, and may mean buckles or clasps, with which some part of their garments were
coupled and fastened; so Kimchi says (b), that in his opinion it was an ornament
somewhat like a needle, with which they pierced and joined the two parts of the collar of
a shirt under the throat: the next are such ornaments as were worn in the ears, and
though many had been given for the making of the golden calf, yet not all; there were
many that did not give their earrings for this service, especially the women, perhaps only
the men, see Exo_32:2 the "rings" were such as were worn on the finger, as all seem to
agree; but what the "tablets" were is hard to say, the word being only used in this place
and Num_31:50, some take them for ornaments worn on the right arm; others for the
covering of another part, not to be named; others for girdles or aprons; Aben Ezra gives
a different account of most of them; he says the first design ornaments in the ear, or
earrings; the second such as were worn in the nose, or nose jewels; and the third indeed
such as were put on the finger; and the fourth, that were upon the arm: however, they
were all
jewels of gold; or were all such ornaments as were made of gold; and these are first
mentioned, as being probably first brought, and were what were asked for in the first
place, gold being wanted for several things:
and every man that offered offered an offering of gold unto the Lord; that is,
everyone of the first company that came, their offering was of gold, or something made
of gold.
JAMISO , "they came, both men and women, etc. — literally, “the men over and
above the women”; a phraseology which implies that the women acted a prominent part,
presented their offerings first, and then were followed by as many of their male
companions as were similarly disposed.
brought bracelets, etc. — There was in that early age no money in the form of coins
or bullion. What money passed current with the merchant consisted of rings which were
weighed, and principally of ornaments for personal decoration. Astonishment at the
abundance of their ornaments is at an end when we learn that costly and elegant
ornaments abounded in proportion as clothing was simple and scarce among the
Egyptians, and some, entirely divested of clothing, yet wore rich necklaces
[Hengstenberg]. Among people with Oriental sentiments and tastes, scarcely any
stronger proof could have been given of the power of religion than their willingness not
only to lay aside, but to devote those much-valued trinkets to the house of God; and thus
all, like the Eastern sages, laid the best they had at the service of God.
CALVI , "22.And they came, both men and women. Express mention is made of
the women, not only whose bounty, but whose labors, as it soon afterwards appears,
God designed to make use of in the work of the sanctuary. Moses magnifies the
fervor of their pious desires, because they did not spare their ornaments; of which](https://image.slidesharecdn.com/exodus35commentary-160922153444/85/Exodus-35-commentary-44-320.jpg)
![necessary for the purpose of public worship be raised, if the money that is spent in
needless self-indulgence by ourselves, our sons, and our daughters, were devoted
to this purpose! By sacrifices of this kind the house of the Lord would be soon
built, and the top-stone brought on with shouting, Grace, grace unto it!
GILL, "And Moses said unto the children of Israel,.... After they had brought
their several freewill offerings:
see; observe, take notice of this, for your encouragement, that your service will not be in
vain, for want of proper persons to perform this work, and to guide, direct, and oversee
it:
the Lord hath called by name Bezaleel, the son of Uri, the son of Hur, of the
tribe of Judah; of this man, and of his descent; see Gill on Exo_31:2.
HE RY 30-35, "Here is the divine appointment of the master-workmen, that there
might be no strife for the office, and that all who were employed in the work might take
direction from, and give account to, these general inspectors; for God is the God of order
and not of confusion. Observe, 1. Those whom God called by name to this service he
filled with the Spirit of God, to qualify them for it, Exo_35:30, Exo_35:31. Skill in
secular employments is God's gift, and comes from above, Jam_1:17. From him the
faculty is, and the improvement of it. To his honour therefore all knowledge must be
devoted, and we must study how to serve him with it. The work was extraordinary which
Bezaleel was designed for, and therefore he was qualified in an extraordinary manner for
it; thus when the apostles were appointed to be master-builders in setting up the gospel
tabernacle they were filled with the Spirit of God in wisdom and understanding. 2. The
were appointed, not only to devise, but to work (Exo_35:32), to work all manner of
work, Exo_35:35. Those of eminent gifts, that are capable of directing others, must not
thing that these will excuse them in idleness. Many are ingenious enough in cutting out
work for other people, and can tell what this man and that man should do, but the
burdens they ind on others they themselves will not touch with one of their fingers.
These will fall under the character of slothful servants. 3. They were not only to devise
and work themselves, but they were to teach others, Exo_35:34. Not only had Bezaleel
power to command, but he was to take pains to instruct. Those that rule should teach;
and those to whom God had given knowledge should be willing to communicate it for
the benefit of others, not coveting to monopolize it.
JAMISO , "See, the Lord hath called by name Bezaleel, the son of Uri, etc. —
Moses had made this communication before [see Exo_31:2-5; also see on Exo_31:2]. But
now that the collection had been made, the materials were contributed, and the
operations of building about to be commenced, it was with the greatest propriety he
reminded the people that the individuals entrusted with the application of their gold and
silver had been nominated to the work by authority to which all would bow.
K&D, "Moses then informed the people that God had called Bezaleel and Aholiab as
master-builders, to complete the building and all the work connected with it, and had](https://image.slidesharecdn.com/exodus35commentary-160922153444/85/Exodus-35-commentary-69-320.jpg)
![GILL 31-33, "And he hath filled him with the Spirit of God,.... This and the two
following verses contain the account of the qualifications of Bezaleel, which he had in an
extraordinary manner from the Lord, and these are expressed in the same words as in
Exo_31:3; see Gill on Exo_31:3, Exo_31:4, Exo_31:5.
CALVI , "31.And he hath filled him with the spirit of God. He again magnifies at
greater length the excellence of genius and ability, (which had been given to
Bezaleel.) (296) For it was a remarkable instance of God’s power, that, after the
Israelites had been so contemptuously and oppressively enslaved, there should exist
in their nation men still endowed with such talent. God is said to have “filled him
with the Spirit of God,” i e. , with the Divine Spirit; in order that we may
understand that these endowments were not natural to the man, nor even acquired
by his own industry. For although even the gifts of nature proceed from the Spirit of
God, who gives their intellect to all men no less than their life; still the distribution
of peculiar gifts is conspicuous in a higher and different degree. Besides, God had
regard to the exquisite nature of this work, so as to endow these artificers with
wonderful and extraordinary ability. The faculty of teaching is also added, because
two persons by themselves would never have completed so arduous a work in their
whole life-time: and this capacity, too, was the gift of Divine grace; for else they
would never have overcome the fatigue of instructing the ignorant, nor would have
so speedily prepared such a great multitude of men for fashioning the various parts
of the work with incredible symmetry.
COKE, "Exodus 35:31. Hath filled him with the Spirit of God— What we call
genius is, in common language, the gift of nature; that is, the gift of God, the Author
of nature. Hence the heathens were wont to ascribe to their gods the extraordinary
skill in arts which any man had without a teacher. (See the 22nd Dissertation of
Maximus Tyrius.) And this was one reason why they called poets divine, or divinely
inspired, ενθεοι . (See Petit Miscellan. Obser. lib. 1:) We have observed before, that
any skilful artist was called by the ancients a wise man, σοφος : so Homer says of
Margites, "the gods neither made him a ploughman, a ditcher, nor any other sort of
wise man, ουτ αλλως τι σοφον ." See Exodus 35:10 and ch. Exodus 28:3, Exodus
31:3. At the same time we have no doubt, but, in the present instance, peculiar and
eminent Divine assistance was afforded many of the artists, and particularly the
leaders. The cunning workman [ חשׁב chosheb] in the 35th verse, signifies an
embroiderer who weaves; as רקם rokem, rendered embroiderer, signifies one who
embroiders with a needle.
REFLECTIO S.—The workmen are now appointed according to the Divine choice,
and qualified for their work; wise to contrive, diligent to execute, and able also to
teach others. ote; 1. In the church of God, they who are distinguished in station
should be more distinguished for abilities, zeal, and labour. 2. Whoever are truly](https://image.slidesharecdn.com/exodus35commentary-160922153444/85/Exodus-35-commentary-74-320.jpg)
Uploaded byGLENN PEASE
Exodus 35 commentary
Exodus 35 outlines the construction of the dwelling place for worship, emphasizing adherence to God's specific instructions for its design, materials, and craftsmanship, which are crucial for portraying divine truths accurately. The chapter highlights the importance of the Sabbath, emphasizing that no work should be done on this holy day, even in the context of building the tabernacle. The congregation is called to contribute materials voluntarily for the construction, showcasing their commitment and unity in fulfilling God's command.
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Exodus 35 commentary
- 1. EXODUS 35 COMMETARY EDITED BY GLE PEASE I TRODUCTIO PETER PETT, Introduction "The Work On Building The Dwellingplace Begins And Is Satisfactorily Completed In Accordance with Yahweh’s Command (Exodus 35:4 to Exodus 38:31). The preparations for the Dwellingplace and its furniture include gathering all the necessary materials, sewing material together, skilful workmanship and planning in order to make use of the available personnel, with the most skilful work being done by the experts. It may be asked, why was it necessary for the details of the Dwellingplace and its contents to be repeated twice, firstly in the giving of the instructions (Exodus 25 ff) and then in its actual construction? We may suggest the answer is as follows. Firstly there was a great emphasis on the need for all to be constructed exactly in accordance with the pattern shown to Moses in the Mount (Exodus 25:9; Exodus 25:40; umbers 8:4; Hebrews 8:5; Hebrews 9:23). Thus it was necessary to demonstrate first, that the pattern was given by God, and then second that it was followed. But why was the pattern so important? That brings us to the second reason. The double stress on the construction of the Dwellingplace was evidence of the importance of the lessons that could be drawn from it. It was a twofold witness. And there were two complementary reasons why the pattern was important, one was so as to ensure that no taint of false ideas entered into the Dwellingplace lest it fail to portray the truth about God as precisely as possible and thus lead Israel astray (how easily they were led astray at every opportunity), and second because it revealed heavenly truths that could be revealed in no other way (Hebrews 9:23). To sum up but some of those truths; it revealed that they worshipped the invisible God; it revealed that He was their merciful King; it revealed that His light was constantly shed on them; it revealed that they were His people and that He would constantly feed them; it revealed that He could be approached and would offer mercy; it warned that He was holy and must not be approached lightly; it made clear that although He was there among them there was a huge difference between man and God, and between creation and its Creator; and it revealed that constantly sinful man needed constant atonement. These are equally lessons that we need to recognise today when many approach God too lightly and overlook His holiness. It
- 2. is true thatChrist has made for us a way into God’s presence more wonderful than the Dwellingplace, and that through Him we can approach Heaven itself, but let us not forget that that is because of the greatness of Who He is, the greatness of the sacrifice He offered, and the wonder of His intercession for us. It is not because we are less sinful, but because of Who He is and What He has done for us. And as we thus study the details of the Dwellingplace let us learn that we approach a holy God, which we can only do without fear because of the wonder of what Christ has done for us. Without Him we would shrivel up in God’s presence. We may analyse this whole section as follows; a The gathering of the materials (Exodus 35:4-29). b Bezalel is filled with the Spirit of God, and he and Oholiab, the skilled overseers, are filled with wisdom and all manner of workmanship for the task (Exodus 35:30- 35). c The skilled overseers with the skilled men go about the work (Exodus 36:1-4). d The generosity of the people is such that the collecting of materials has to cease (Exodus 36:5-7). c The wisehearted make the curtains and frames, and the veil and screen (Exodus 36:8-38). b Bezalel (no doubt with assistance from Oholiab and the skilled workmen) makes the furniture (Exodus 37:1 to Exodus 38:20). a The sum of the gold, silver and brazen copper described (Exodus 38:21-31). Thus we note that in ‘a’ the materials are gathered, and in the parallel the precious metals used are described. In ‘b’ Bezalel is filled with the Spirit of God for the task of making the furniture and in the parallel he ‘makes’ all the sacred furniture. In ‘c’ the ‘skilled overseers’ go about the work, and in the parallel the ‘wisehearted’ make the curtains and frames. And central to all in ‘d’ the people’s generosity overflows. So the overall picture it that the materials are gathered, the overseers and skilled workmen are given wisdom by God and go about their work, the gifts overflow and become too many, the skilful workmen make the framework and curtains, and the skilful overseer the furniture, and the precious metals obtained and used are then assessed. But all this is given in detail because of the importance of the work and to enable all to see their part in it. For us the message comes over how important are all aspects of the work of God. We must now look at the detail. PETT, "Verses 1-3 The Command Comes To Keep The Sabbath (Exodus 35:1-3). Whilst at first this command appears to be on its own and not connected with the context its positioning is in fact very important. For at last after the to-ing and fro- ing of the past days, work could begin on the Dwellingplace. The people were now firmly back as Yahweh’s people and in Yahweh’s favour, and they would show their gratitude accordingly. But they first needed to be reminded that with all their
- 3. enthusiasm, and withall the sacredness of what they were about to do, the Sabbath rest must be maintained. o work was to be done on the Sabbath, even that of constructing the Dwellingplace, and no fire was to be kindled, even for the purpose of forging sacred things. The Sabbath must be kept sacrosanct. The ecessity to Keep the Sabbath (Exodus 35:1-3). This can be analysed briefly as: a The words which Yahweh has commanded are that work shall be done for six days (Exodus 35:1-2 a). b The seventh is to be a holy day, a sabbath of solemn rest to Yahweh (Exodus 35:2 b) b Whoever does any work in it shall be put to death (Exodus 35:2 c). a You shall kindle no fire throughout your habitations on the sabbath day (Exodus 35:3). This can be seen as both a progression and a chiasmus. In ‘a’ work is to be done for six days so that in the parallel any one who makes a fire on the seventh day is in the wrong. In ‘b’ The seventh is a solemn rest so that in the parallel anyone who works on it will be put to death. Exodus 35:1-3 ‘And Moses assembled all the congregation of the children of Israel, and said to them, “These are the words which Yahweh has commanded, that you should do them. Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to Yahweh, whoever does any work in it shall be put to death. You shall kindle no fire throughout your habitations on the sabbath day.” ’ The importance of the Sabbath day is again highlighted. Men should work for six days, but the Sabbath was a day of solemn rest. Whoever worked on it would be put to death, and this even included the making of a fire. Making a fire actually involved considerable labour, for unless some means of lighting it was to hand, such as a lighted torch, or burning coals, it had to be lit by twirling one stick in a depression on a board, or by rubbing two sticks together. This would include fires for cooking, for it would not be required for heating, and fires for forging what was required for the Dwellingplace. The former was already in principle forbidden (Exodus 16:23). Thus work on the Dwellingplace must also not take place on the Sabbath. Sabbath Regulations
- 4. 1 Moses assembledthe whole Israelite community and said to them, “These are the things the Lord has commanded you to do: BAR ES, "The narrative of what relates to the construction of the sanctuary is now resumed from Exo_31:18. CLARKE, "And Moses gathered - The principal subjects in this chapter have been already largely considered in the notes on chapters 25, 26, 27, 28, 29, 30, and 31, and to those the reader is particularly desired to refer, together with the parallel texts in the margin. GILL, "And Moses gathered all the congregation of the children of Israel together,.... According to Jarchi, on the morrow after the day of atonement; that is, the next day after his descent from the mount, being desirous of setting about the building of the tabernacle, and making all things appertaining to it as soon as possible; which had been retarded through the sin of the golden calf, and making reconciliation for that: and said unto them, these are the words which the Lord hath commanded, that ye should do them; namely, the law of the sabbath, as it had a peculiar relation to the making of the tabernacle, and the freewill offerings to be made on that account; for as for the commands, or other ordinances, whether ceremonial or judicial, the people had been made acquainted with them before. HE RY, "It was said in general (Exo_34:32), Moses gave them in commandment all that the Lord has spoken with him. But, the erecting and furnishing of the tabernacle being the work to which they were now immediately to apply themselves, there is particular mention of the orders given concerning it. I. All the congregation is summoned to attend (Exo_35:1); that is, the heads and rulers of the congregation, the representatives of the several tribes, who must receive instructions from Moses as he had received them from the Lord, and must communicate them to the people. Thus John, being commanded to write to the seven churches what had been revealed to him, writes it to the angels, or ministers, of the churches. II. Moses gave them in charge all that (and that only) which God had commanded him; thus he approved himself faithful both to God and Israel, between whom he was a messenger or mediator. If he had added, altered, or diminished, he would have been false to both. But, both sides having reposed a trust in him, he was true to the trust; yet he was faithful as a servant only, but Christ as a Son, Heb_3:5, Heb_3:6.
- 5. JAMISO , "Exo_35:1-35.Contributions to the Tabernacle. Moses gathered all the congregation of the children of Israel, etc. — On the occasion referred to in the opening of this chapter, the Israelites were specially reminded of the design to erect a magnificent tabernacle for the regular worship of God, as well as of the leading articles that were required to furnish that sacred edifice [Exo_35:11-19]. (See on Exo_25:1-40; see on Exo_27:1-21; see on Exodus 30:1-31:18). K&D 1-24, "Preliminaries to the Work. - Ex 35:1-29. After the restoration of the covenant, Moses announced to the people the divine commands with reference to the holy place of the tabernacle which was to be built. He repeated first of all (Exo_35:1-3) the law of the Sabbath according to Exo_31:13-17, and strengthened it by the announcement, that on the Sabbath no fire was to be kindled in their dwelling, because this rule was to be observed even in connection with the work to be done for the tabernacle. (For a fuller comment, see at Exo_20:9.). Then, in accordance with the command of Jehovah, he first of all summoned the whole nation to present freewill- offerings for the holy things to be prepared (Exo_35:4, Exo_35:5), mentioning one by one all the materials that would be required (Exo_35:5-9, as in Exo_25:3-7); and after that he called upon those who were endowed with understanding to prepare the different articles, as prescribed in ch. 25-30, mentioning these also one by one (Exo_ 35:11-19), even down to the pegs of the dwelling and court (Exo_27:19), and “their cords,” i.e., the cords required to fasten the tent and the hangings round the court to the pegs that were driven into the ground, which had not been mentioned before, being altogether subordinate things. (On the “cloths of service,” Exo_35:19, see at Exo_31:10.) In Exo_35:20-29 we have an account of the fulfilment of this command. The people went from Moses, i.e., from the place where they were assembled round Moses, away to their tents, and willingly offered the things required as a heave-offering for Jehovah; every one “whom his heart lifted up,” i.e., who felt himself inclined and stirred up in his heart to do this. The men along with (ל ַע as in Gen_32:12; see Ewald, §217) the women brought with a willing heart all kinds of golden rings and jewellery: chak, lit., hook, here a clasp or ring; nezem, an ear or nose-ring (Gen_35:4; Gen_24:47); tabbaath, a finger- ring; cumaz, globulus aureus, probably little golden balls strung together like beads, which were worn by the Israelites and Midianites (Num_31:50) as an ornament round the wrist and neck, as Diod. Sic. relates that they were by the Arabians (3, 44). “All kinds of golden jewellery, and every one who had waved (dedicated) a wave (offering) of gold to Jehovah,” sc., offered it for the work of the tabernacle. The meaning is, that in addition to the many varieties of golden ornaments, which were willingly offered for the work to be performed, every one brought whatever gold he had set apart as a wave- offering (a sacrificial gift) for Jehovah. יףִנ ֵה to wave, lit., to swing or move to and fro, is used in connection with the sacrificial ritual to denote a peculiar ceremony, through which certain portions of a sacrifice, which were not intended for burning upon the altar, but for the maintenance of the priests (Num_18:11), were consecrated to the Lord, or given up to Him in a symbolical manner (see at Lev_7:30). Tenuphah, the wave-offering, accordingly denoted primarily those portions of the sacrificial animal which were allotted to the priests as their share of the sacrifices; and then, in a more general sense, every gift or offering that was consecrated to the Lord for the establishment and
- 6. maintenance of thesanctuary and its worship. In this wider sense the term tenuphah (wave-offering) is applied both here and in Exo_38:24, Exo_38:29 to the gold and copper presented by the congregation for the building of the tabernacle. So that it does not really differ from terumah, a lift of heave-offering, as every gift intended for the erection and maintenance of the sanctuary was called, inasmuch as the offerer lifted it off from his own property, to dedicate it to the Lord for the purposes of His worship. Accordingly, in Exo_35:24 the freewill-offerings of the people in silver and gold for the erection of the tabernacle are called terumah; and in Exo_36:6, all the gifts of metal, wood, leather, and woven materials, presented by the people for the erection of the tabernacle, are called שׁ ֶּדק ת ַרוּמ ְ . (On heaving and the heave-offering, see at Exo_25:2 and Lev_2:9.) COFFMA , "Verses 1-35 Exodus 35-40 gives the account of the construction of the tabernacle; and these six chapters, in the principal part, are an almost verbatim repetition of the instructions given earlier in Exodus. Of course, the imperatives are changed to the declaratives, and the tenses from future to past. "The contents of these chapters (Exodus 35-40) simply reproduce with minor variations the contents of Exodus 25-31."[1] Much has been said about the extensive repetition that confronts us in these chapters, but, as Gordon accurately noted, "The repetition of lengthy passages without modification is characteristic of ear Eastern Literature in general."[2] It is also characteristic of the Bible. Bible critics are apparently ignorant of this, and some of them have "discovered" variable sources, different authors, or combinations by editors and/or redactors, but there is no proof whatever related to any such theories. Cassuto, a highly-respected commentator frequently quoted by modern writers, stated categorically that all such theories "are based on ignorance of the methods employed in the composition of books in the Ancient East."[3] It is the conviction of this writer that all destructive criticism aimed at the Bible is fundamentally due to ignorance! An example of the characteristic mentioned by Cassuto is that of the epic Ugaritic poem regarding the Dream of King Keret (about 1400 B.C.) who received ninety lines of instruction regarding a number of things, including the mustering of an army; "The following ninety lines are a repetition, with certain small changes, describing how King Keret did exactly as his god had instructed him in the dream!"[4] obody has ever suggested "multiple sources" for that epic poem. "The idea of two different sources would be sensible perhaps if Exodus was a modern book, but such an idea does not fit in with the methods and style of ancient writers."[5] Unger's comment on the divine reason for the repetition here states that, "It emphasized the importance of the tabernacle and its ritual in the history of redemption as foreshadowing the person and work of the coming Redeemer."[6] In our discussion of these final chapters, we shall vary our form, giving the sacred text of each chapter in unbroken sequence, with any comments in the form of
- 7. footnotes to thetext, instead of footnotes to the comments. (PARALLEL PASSAGES: Exodus 35:1-3; O SABBATH: Exodus 20:8-11; Exodus 35:4-9,20-29; O OFFERI G; Exodus 25:1-7; Exodus 35:10-19 O CRAFTSME : Exodus 31:1-11). Exodus 35:1-35 - "And Moses assembled all the congregation of the children of Israel, and said unto them, These are the words which Jehovah hath commanded, that ye should do them. Six days shall work be done; but on the seventh day there shall be to you a holy day, [7] a sabbath of solemn rest to Jehovah: whosoever doeth any work therein shall be put to death. Ye shall kindle no fire throughout your habitations upon the sabbath day.[8] "And Moses spake unto all the congregation of the children of Israel, saying, This is the thing which Jehovah commanded, saying, Take ye from among you an offering unto Jehovah; whoseover is of a willing heart, let him bring it, Jehovah's offering: gold, and silver, and brass, and blue, and purple, and scarlet, and fine linen, and goats' hair, and rams' skins dyed red, and sealskins, and acacia wood, and oil for the light, and spices for the anointing oil, and for the sweet incense, and onyx stones to be set, for the ephod, and for the breastplate. "And let every wise-hearted[9] man among you come, and make all that Jehovah hath commanded: the tabernacle, its tent and its covering, its clasps, and its boards, its bars, its pillars, and its sockets; the ark, and the staves thereof, the mercy-seat, and the veil of the screen; the table, and its staves, and all its vessels, and the showbread; the candlestick also for the light, and its vessels, and its lamps, and the oil for the light; and the altar of incense, and its staves, and the anointing oil, and the sweet incense, and the screen for the door, at the door of the tabernacle; the altar of burnt-offering, with its grating of brass, its staves, and all its vessels, the laver and its base; the hangings of the court, the pillars thereof, and their sockets, and the screen for the gate of the court; the pins of the tabernacle,Exodus 35:11 (Fields, op. cit., p. 775). 'The pins' here were not mentioned previously; but Josephus' Antiquities, b. 3chapter 6,2 describes them.">[10] and the pins of the court, and their cords; the finely wrought garments, for ministering in the holy place, the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office. "And all the congregation of the children of Israel departed from the presence of Moses. And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and brought Jehovah's offering, for the work of the tent of meeting, and for all the services thereof, and for the holy garments. And they came, both men and women, as many as were willing-hearted,[11] and brought brooches, and ear-rings, and signet-rings, and armlets, all jewels of gold; even every man that offered an offering of gold unto Jehovah. And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats' hair, and rams' skins dyed
- 8. red, and sealskins,brought them. Every one that did offer an offering of silver and brass brought Jehovah's offering; and every man, with whom was found acacia wood for any work of the service, brought it. And all the women that were wise- hearted did spin with their hands, and brought that which they had spun, the blue, and the purple, and the scarlet, and the fine linen. "And all the women whose heart stirred them up in wisdom spun the goats' hair. And the rulers brought the onyx stones, and the stones to be set, for the ephod, and for the breastplate; and the spice, and the oil for the light, and for the anointing oil, and for the sweet incense. The children of Israel brought a freewill-offering unto Jehovah; every man and woman, whose heart made them willing to bring for all the work, which Jehovah had commanded to be made by Moses.[12] "And Moses said unto the children of Israel, See, Jehovah hath called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah; and he hath filled him with the Spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship; and to devise skillful works, to work in gold, and in silver, and in brass, and in cutting of stones for setting, and in carving of wood, to work in all manner of skillful workmanship. And he hath put in his heart that he may teach, both he, and Oholiab, the son of Ahisamach, of the tribe of Dan. Them hath he filled with wisdom of heart, to work all manner of workmanship, of the engraver, and of the skillful workman, and of the embroiderer, in blue, and in purple, and in scarlet, and in fine linen, and of the weaver, even of them that do any workmanship, and of those that devise skillful works." COKE, "Exodus 35:1. And Moses gathered, &c.— The narrative, having been interrupted by the affair of the calf, is here resumed; so that, from the 32nd to the present chapter, the whole may be considered as a digression, and read as in a parenthesis. We need not, I judge, give ourselves or our reader the trouble of referring to the former chapters, wherein the several particulars mentioned in this and the following chapters are explained. We need not be surprised at this repetition, since it is known to have been the usual method with the writers of those times: Homer frequently uses it; and it is the taste of the Orientals to this day. CO STABLE, "Verses 1-7 1. Preparations for construction35:1-36:7 Following the restoration of the covenant, Moses announced God"s directions for the construction of the tabernacle. In building it the Israelites were to work only six days a week. They were to rest on the Sabbath ( Exodus 35:2-3). "Kindling a fire receives special attention here because the people thought that kindling a fire was not a work, but only a preparation for some kind of work. But the Law makes sure that this too was not done." [ ote: The ET Bible note on35:3.] Moses invited the people to bring their contributions for the construction ( Exodus
- 9. 35:4-19; cf. Exodus25:1-9). These materials would have been the Israelites" own goods. Some were items the Egyptians had given them when they left Egypt and possessions they had obtained from traders they had met during their travels since leaving Egypt. The people began to bring what the builders needed ( Exodus 35:20-29). Moses again recognized Bezalel and Oholiab as skillful artisans whom God had gifted and appointed to lead the construction work ( Exodus 35:30 to Exodus 36:2). This provision by God inspired the people to give even more, so much so that Moses had to tell the people to stop giving ( Exodus 31:3-7). The people proved their commitment to the covenant and to Yahweh by their generous contributions to the project that He had ordered. [ ote: See Dwayne H. Adams, "The Building Program that Works ( Exodus 25:4-36:7, 31:1-11])," Exegesis and Exposition1:1 (Fall1986):82-92.] ELLICOTT, "Verses 1-3 ITERATIO OF THE LAW CO CER I G THE SABBATH. (1-3) Moses, being about to require the people to engage in the work, first, of constructing the materials for the Tabernacle, and then of uprearing the Tabernacle itself, prefaced his requirements by a renewed promulgation of the law of the Sabbath, with additional particularity, and with a new sanction. The necessity of such a re-promulgation had been indicated to him in the last injunctions received before his first descent from Sinai (Exodus 31:12-17), and in acting as he now did, he must be viewed as carrying out those injunctions. The words here put on record are probably not the whole that he said to the people on the subject, but only some main points of his speech. He can scarcely have omitted to tell them that the Sabbath was to be henceforth “a sign” between God and His people (Exodus 31:17). EXPOSITOR'S BIBLE COMME TARY, "THE CO CLUSIO . Exodus 35:1-35 - Exodus 40:1-38. The remainder of the narrative sets forth in terms almost identical with the directions already given, the manner in which the Divine injunctions were obeyed. The people, purified in heart by danger, chastisement and shame, brought much more than was required. A quarter of a million would poorly represent the value of the shrine in which, at the last, Moses and Aaron approached their God, while the cloud covered the tent and the glory filled the tabernacle, and Moses failed to overcome his awe and enter. Thenceforth the cloud was the guide of their halting and their march. Many a time they grieved their God in the wilderness, yet the cloud was on the tabernacle by day, and there was fire therein by night, throughout all their journeyings. That cloud is seen no longer; but One has said, "Lo, I am with you all the days." If
- 10. the presence isless material, it is because we ought to be more spiritual. * * * * * Looking back upon the story, we can discern more clearly what was asserted when we began--the forming and training of a nation. They are called from shameful servitude by the devotion of a patriot and a hero, who has learned in failure and exile the difference between self-confidence and faith. The new name of God, and His remembrance of their fathers, inspire them at the same time with awe and hope and nationality. They see the hollowness of earthly force, and of superstitious worships, in the abasement and ruin of Egypt. They are taught by the Paschal sacrifice to confess that the Divine favour is a gift and not a right, that their lives also are justly forfeited. The overthrow of Pharaoh's army and the passage of the Sea brings them into a new and utterly strange life, in an atmosphere and amid scenes well calculated to expand and deepen their emotions, to develop their sense of freedom and self-respect, and yet to oblige them to depend wholly on their God. Privation at Marah chastens them. The attack of Amalek introduces them to war, and forbids their dependence to sink into abject softness. The awful scene of Horeb burns and brands his littleness into man. The covenant shows them that, however little in themselves, they may enter into communion with the Eternal. It also crushes out what is selfish and individualising, by making them feel the superiority of what they all share over anything that is peculiar to one of them. The Decalogue reveals a holiness at once simple and profound, and forms a type of character such as will make any nation great. The sacrificial system tells them at once of the pardon and the heinousness of sin. Religion is both exalted above the world and infused into it, so that all is consecrated. The priesthood and the shrine tell them of sin and pardon, exclusion and hope; but that hope is a common heritage, which none may appropriate without his brother. The especial sanctity of a sacred calling is balanced by an immediate assertion of the sacredness of toil, and the Divine Spirit is recognised even in the gift of handicraft. A tragic and shameful failure teaches them, more painfully than any symbolic system of curtains and secret chambers, how little fitted they are for the immediate intercourse of heaven. And yet the ever-present cloud, and the shrine in the heart of their encampment, assure them that God is with them of a truth. PULPIT, "Verses 1-3 THE CO STRUCTIO A D UPREARI G OF THE TABER ACLE. EXPOSITIO ITERATIO OF THE LAW CO CER I G THE SABBATH. The work commanded during the time of Moses' first stay upon Sinai (ch. 25-31.), and hindered first by the infraction (Exodus 32:1-35.), and then by the renewal (Exodus
- 11. 33:1-23; Exodus 34:1-35.)of the covenant, was now about to commence under the direction of Moses, who alone knew what was to be constructed. Before giving his orders upon the matter, he assembled the people (Exodus 35:1) and once more recited to them in a solemn manner the law of the sabbath (Exodus 35:2), adding to the general law a special injunction concerning the kindling of fire (Exodus 35:3), which may have been required by some recent breach of the law in this respect. The iteration of a command, already so often enjoined upon the people (Exodus 16:2,Exodus 16:3-30; Exodus 20:8-11; Exodus 23:12; Exodus 31:13-17), is best accounted for by the consideration, that a caution was needed, lest the people, in their zeal to hurry on the work of the tabernacle, and regarding that work as a sacred one, and so exceptional, might be tempted to infractions of the law, or even to an entire neglect of it, while the work was in progress. Exodus 35:1 All the congregation. All the Israelites were to be allowed the privilege of making offerings for the tabernacle (Exodus 25:2-7), and all who were competent might take part in the spinning and the weaving of the materials for the curtains and the holy vestments (Exodus 28:3; Exodus 35:10, Exodus 35:25; Exodus 36:4, etc.). All therefore had to be summoned, to learn what was required. These are the words, etc.—i.e; "These are the injunctions especially 'laid' upon you at this time." Exodus 35:2 Is almost a repetition of Exodus 31:15. Exodus 35:3 Ye shall kindle no fire. The kindling of fire in early times involved considerable labour. It was ordinarily affected by rubbing two sticks together, or twisting one round rapidly between the two palms in a depression upon a board. Fire only came after a long time. Moreover, as in the warm climate of Arabia and Palestine artificial warmth was not needed, fire could only have been kindled there for cooking purposes, which involved further unnecessary work, and had already been forbidden (Exodus 16:23). The Karaite Jews still maintain the observance of this precept to the letter, even in cold climates, as in that of the Crimea, and allow neither fire nor light in their houses on the sabbath day; but the Jews generally view the precept as having had only a temporary force, and have lights and fires, like other persons, even in Palestine. Strict Jews, however, still cook no food on the sabbath day. HOMILETICS Exodus 35:1, Exodus 35:2 The sabbath rest not to be broken even for sacred work.
- 12. ote here adifference. Some work is rendered necessary by the very nature of that public worship which is especially commanded on the sabbath. "On the sabbath days the priests in the temple," says our Lord, "profane the sabbath day and are blameless "(Matthew 12:5). Offering sacrifice was a heavy work—cleansing the altar and its precincts after sacrifice was perhaps a heavier one—reading aloud, teaching, preaching are works, the last-named to many a most exhausting work. Against such kinds of work there is no law. But physical toil, not needed for Divine worship, and so not necessary to be undergone on the sabbath day, stands on a different footing, and was forbidden, at any rate to the Jews. The spinning, weaving, dying, embroidering, carpentering, metallurgy, which occupied hundreds during the rest of the week, were to cease upon the sabbath. Men were not to consider that the fact of the purpose whereto the fabrics were about to be applied so sanctified the making of them as to render that a fit occupation for the "day of holy rest"—of "rest to the Lord." Application.—Christians will do well to apply the lesson to themselves, and not allow themselves in occupations, on their "day of holy rest," which are really secular, because it may be argued that they have, in some respects, a sacred aspect. To play sacred music, for the excitation of devotional feelings in themselves and others, is a fitting Sunday occupation; but to practise Handel as an exercise, for the acquirement of skill in execution, would be no better than to practise Rossini or Auber. To write articles for the press on Sundays, if otherwise wrong, is not justified by the fact that they are written for a "religious" newspaper. To cast up accounts does not become a right act because they are the accounts of a charity. Whatever our rule of Sunday observance, let us beware of evading it under the excuse that our employment has a connection with religion when it is essentially secular in its character. 2 For six days, work is to be done, but the seventh day shall be your holy day, a day of sabbath rest to the Lord. Whoever does any work on it is to be put to death. GILL, "Six days shall work be done,.... Or "may be done" (u); everyone might do what work he pleased, or the business of his calling, on the six days of the weeks; he had
- 13. liberty granted himof God, and might make use of it for the advantage of himself and his family; unless this can be thought to have a peculiar respect, as this repetition and renewal of this law seems to have, to the building of the tabernacle; and so is an order for working at it closely and constantly all the six days of the week, and in things belonging to it, until the whole was finished: but on the seventh day there shall be to you an holy day; or "holiness" (w); wholly holy, and be separated and devoted to holy service and religious duties, abstaining from all manner of work, even from the work of the tabernacle; for though that was designed for the worship of God, and required dispatch, yet the sabbath was not to be violated on account of it: and, as Jarchi observes, this admonition concerning the sabbath was given previous to the command of building the tabernacle; to show that that did not drive away the sabbath, or that the sabbath was not to give way to it, or to be broken for the sake of it, it being a sabbath of rest to the Lord; in which the Israelites were to rest from bodily labour, and spend the day in the service of God, and to his honour and glory: whosoever doeth work therein: even though it might be in anything belonging to the tabernacle: shall be put to death; the Targum of Jonathan adds, by casting stones, stoning being the punishment of sabbath breakers, Num_15:35. HE RY, " He begins with the law of the sabbath, because that was much insisted on in the instructions he had received (Exo_35:2, Exo_35:3): Six days shall work be done, work for the tabernacle, the work of the day that was now to be done in its day; and they had little else to do here in the wilderness, where they had neither husbandry nor merchandise, neither food to get nor clothes to make: but on the seventh day you must not strike a stroke, no, not at the tabernacle-work; the honour of the sabbath was above that of the sanctuary, more ancient and more lasting; that must be to you a holy day, devoted to God, and not be spent in common business. It is a sabbath of rest. It is a sabbath of sabbaths (so some read it), more honourable and excellent than any of the other feasts, and should survive them all. A sabbath of sabbatism, so others read it, being typical of that sabbatism or rest, both spiritual and eternal, which remains for the people of God, Heb_4:9. It is a sabbath of rest, that is, in which a rest from all worldly labour must be very carefully and strictly observed. It is a sabbath and a little sabbath, so some of the Jews would have it read; not only observing the whole day as a sabbath, but an hour before the beginning of it, and an hour after the ending of it, which they throw in over and above out of their own time, and call a little sabbath, to show how glad they are of the approach of the sabbath and how loth to part with it. It is a sabbath of rest, but it is rest to the Lord, to whose honour it must be devoted. A penalty is here annexed to the breach of it: Whosoever doeth work therein shall be put to death. Also a particular prohibition of kindling fires on the sabbath day for any servile work, as smith's work, or plumbers, etc.
- 14. 3 Do notlight a fire in any of your dwellings on the Sabbath day.” BAR ES, "This prohibition is here first distinctly expressed, but it is implied Exo_ 16:23. CLARKE, "Ye shall kindle no fire - The Jews understand this precept as forbidding the kindling of fire only for the purpose of doing work or dressing victuals; but to give them light and heat, they judge it lawful to light a fire on the Sabbath day, though themselves rarely kindle it-they get Christians to do this work for them. GILL, "Ye shall kindle no fire throughout your habitations upon the sabbath day. This law seems to be a temporary one, and not to be continued, nor is it said to be throughout their generations as elsewhere, where the law of the sabbath is given or repeated; it is to be restrained to the building of the tabernacle, and while that was about, to which it is prefaced; and it is designed to prevent all public or private working on the sabbath day, in anything belonging to that; having no fire to heat their tools or melt their metal, or do any thing for which that was necessary; for it can hardly be thought that this is to be taken in the strictest sense, as an entire prohibition of kindling a fire and the use of it on that day, which is so absolutely useful, and needful in various cases, and where acts of mercy and necessity require it; as in cold seasons of the year, for the warming and comforting of persons who otherwise would be unfit for religious exercises, and on the account of infants and aged persons, who could not subsist without it; and in cases of sickness, and various disorders which necessarily require it; and even for the preparation of food, which must be had on that day as on others, the sabbath being not a fast, but rather a festival, as it is with the Jews; and yet this law is interpreted by them in the most rigorous sense: they put kindling a fire among the principal works forbidden on that day (x), and that not only to bake bread and boil flesh, as Aben Ezra interprets it here, but to warm themselves with; nay, they think it unlawful to touch an hearth, or a coal of fire, or a firebrand, or anything that may give them any warmth in a cold season; and if, for the sake of infants or aged persons, there is need of a fire or heating a stove, they hire a Christian to do it, or so prepare and order matters the day before that it kindle of itself (y); and so Leo Modena (z) says,"they do not meddle with any fire, nor touch any wood that is on fire, nor kindle any, nor put it out; nor do they so much as light a candle on the sabbath day: and if the place be cold where they dwell, except they have any stoves, or hot houses, or else have some one that is no Jew to kindle a fire for them; or had so ordered the matter before hand that the fire should kindle of itself at such a time; they must even be content to sit in the cold all that day:''but here they nicely distinguish and observe, that it is said: throughout your habitations; their private dwellings, but not the habitation of the Lord, or the house of the sanctuary; and on this score they allow of kindling a fire in Beth
- 15. Moked (a), anapartment in the temple, where a fire was constantly kept for the priests that kept watch to warm themselves at. BE SO , "Exodus 35:3. Ye shall kindle no fire — For any servile work; throughout your habitations — o, not for the service of the tabernacle, as for the heating of tools, or the melting of metals, or other things belonging to it; which being made for God’s service, and deserving and requiring all expedition, they might probably conceive that such work might be done upon that day. And here also, as often elsewhere, under one kind of work, lighting a fire, every other kind is comprehended and forbidden. It is justly observed by Mr. Scott here, “If the kindling of fires in general on the sabbath days be here understood to be prohibited, it must either be viewed as a mere temporary institution, to continue only during the time when the people were miraculously provided for in the wilderness; or that some exceptions were allowed in favour of the sick, infirm, and children, who must suffer extremely, at some seasons, even in warm climates, for want of fire; or that a fire which was burning might be kept up, though a fresh one might not be kindled.” It is remarkable that “the subsequent parts of Scripture give no light on this subject,” further than that, “among the various instances recorded of the Israelites being reproved, and individuals punished, for neglecting to sanctify the sabbath, this is not once mentioned. The modern Jews understand the prohibition literally, yet they use fires in various ways on the sabbath, but employ other persons to kindle them, or to keep them up.” COKE, "Exodus 35:3. Ye shall kindle no fire throughout your habitations— This seems only to be a specification of the general prohibition, Thou shalt do no manner of work: importing, that all menial offices should cease on the sabbath; that the servants, as well as others, might enjoy the blessings of religious rest. BI, "Ye shall kindle no fire. The unkindled fire In the old time it was a law that each night, at a prescribed hour, a bell should be rung, on hearing which the people were to put out their fires. This a law not about putting fires out each day, but against lighting a fire on one particular day. Why this law? I. To show that on the Sabbath, especially, men should attend to the interests of the soul rather than to the comports of the body. II. To remove frivolous excuses for non-attendance on religious worship. III. To guard the time of females or servants from unrighteous invasion; and teach men that women had religious rights and duties equally with themselves. IV. To inculcate in all the duty of self-sacrifice in matters relating to the soul and God. (Biblical Museum.) The rest of plants All creation seems to possess the instinct of rest. We well know how eagerly the human
- 16. heart sighs forrest. But it is not so well known that even plants sleep. Their strange sleep, says Figuier, vaguely recalls to us the sleep of animals. In its sleep the leaf seems by its disposition to approach the age of infancy. It folds itself up, nearly as it lay folded in the bud before it opened, when it slept the lethargic sleep of winter, sheltered under the robust and hardy scales, or shut up in its warm down. We may say that the plant seeks every night to resume the position which it occupied in its early days, just as the animal rolls itself up, lying as if it lay in its mother’s bosom. All the world seems to express the sentiment contained in the words uttered by one of old, who desired the wings of a dove in order to seek and obtain rest. (Scientific Illustrations.) Sabbath breaking condemned Dr. Beecher was seen one Monday morning leaving his house with a basket in his hand which he was carrying to the fish-market, and in which he intended to carry home a fish for the family table. Unknown to him, a young man of undecided religious principles was following and watching him. The minister soon came to the fish-market. Here Dr. Beecher picked up a fine-looking fish, and asked the fisherman if it was fresh and sweet. “Certainly,” replied the man, “for I caught it myself yesterday,” which was the Sabbath. Dr. Beecher at once dropped the fish, saying, “Then I don’t want it,” and went on without another word. We are not informed whether the preacher obtained his fish, but when the young man who was following him that morning related his experience some time afterwards on his admission to the Christian Church, he stated that Dr. Beecher’s consistency evinced in the fish-market had been the turning-point in his career. It convinced him of the power of religion in life, had induced him to attend the ministry of the man who had won his respect, and he was converted. Materials for the Tabernacle 4 Moses said to the whole Israelite community, “This is what the Lord has commanded: GILL, "And Moses spake unto all the congregation of the children of Israel,.... Continued his speech to them, being convened by him, after by way of preface he had repeated the law of the sabbath, with an additional circumstance to it, "pro tempore":
- 17. saying, this isthe thing which the Lord commanded; ordered Moses to inform them of as his will, when he was with him upon the mount the first time; but through their idolatry, and time spent in making up matters between God and them, he had not had till now an opportunity of acquainting them with it: saying; as follows. ELLICOTT, "Verses 4-9 THE PEOPLE I VITED TO OFFER THE MATERIALS OF THE TABER ACLE, A D TO ASSIST I THE WORK. (4-9) And Moses spake.—This passage is the sequence and counterpart of Exodus 25:1-7, and follows exactly the same order in the enumeration of the required offerings. Both passages equally declare the sine quâ non of an acceptable offering to be “a willing heart” (Exodus 25:2; Exodus 35:5). PETT, "Verses 4-9 The Request For The Freewill Offerings of the People (Exodus 35:4-29). This passage can be analysed as: a Yahweh has commanded that they make a willing offering to Yahweh (Exodus 35:4-5 a) b List of requirements: precious metals, cloth, wood, oil and spices, jewels, and especially oil and spices and the stones for the ephod and the breastpouch (Exodus 35:5-9). c Every skilled (‘wise-hearted’) man among then was to come and make all that Yahweh has commanded - tent, ark, veil, table, lampstand, oil, incense altar, anointing oil, incense, screen, brazen altar, laver, hangings of the court, pegs, priestly garments (Exodus 35:10-19). d All the congregation of the children of Israel departed from the presence of Moses. And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and brought Yahweh’s offering, for the work of the Tent of Meeting, and for all its service, and for the holy garments. And they came, both men and women, as many as were willing-hearted, and brought brooches, and earrings, and signet-rings, and armlets, all jewels of gold; even every man that offered an offering of gold to Yahweh. (Exodus 35:20-22). d Every man, with whom was found bluey-violet, and purpley-red, and scarlet, and fine linen, and goats' hair, and rams' skins dyed red, and dolphin skins, brought them. Every one who offered an offering of silver and bonze brought Yahweh’s offering; and every man, with whom was found acacia wood for any work of the service, brought it (Exodus 35:23-24). c And all the women who were skilled (‘wise-hearted’) span with their hands, and brought what they had spun, the bluey-violet, and the purpley-red, the scarlet, and the fine linen. And all the women whose heart stirred them up in skilfulness spun the goats' hair.’ (Exodus 35:25-26).
- 18. b And therulers brought the onyx stones, and the stones to be set, for the ephod, and for the breastpouch; and the spice, and the oil; for the light, and for the anointing oil, and for the sweet incense (Exodus 35:27-28). a The children of Israel brought a freewill-offering to Yahweh; every man and woman, whose heart made them willing to bring, for all the work which Yahweh had commanded to be made through Moses. (Exodus 35:29). Thus in ‘a’ the command came out for freewill offerings, and in the parallel freewill offerings are brought. In ‘b we are told what was required, and in the parallel what the rulers brought is listed. In ‘c’ the skilled men came and made what Yahweh commanded, while in the parallel it was the skilled women. In ‘d’ the details can be switched around as we like between the two. The point is that the people departed and then brought their gifts. Exodus 35:4-9 ‘And Moses spoke to all the congregation of the children of Israel, saying, “This is the thing which Yahweh commanded, saying, “Take from among you an offering to Yahweh. Whoever is of a willing heart, let him bring it, Yahweh’s offering: gold, and silver, and bronze, and bluey violet, and purpley-red, and scarlet, and fine linen, and goats' hair, and rams' skins dyed red, and dolphin skins, and acacia wood, and oil for the light, and spices for the anointing oil, and for the sweet incense, and onyx stones, and stones to be set, for the ephod, and for the breastpouch.’ Compare here Exodus 25:3-7 to which this is very similar. A list of requirements for constructing the Dwellingplace are given, and the people told to make their offering to Yahweh from a willing heart. God wants nothing that is not willingly given. But he who gives to God will not lose by it. It included the precious metals, the different dyed cloth and skins, the acacia wood, the oil and spices, and the jewels required for the ephod and breastpouch. For more detailed exposition see on Exodus 25:1-7. 5 From what you have, take an offering for the Lord. Everyone who is willing is to bring to the Lord an offering of gold, silver and bronze; CLARKE, "An offering - A terumah or heave-offering; see Lev_7:1, etc. Exodus 35:, Exo_35:6
- 19. See, on thesemetals and colors, Exo_25:3 (note), Exo_25:4 (note), etc. GILL, "Take ye from amongst you an offering unto the Lord,.... That is, they were to take a part of their substance, of what they were possessed of, every man according to his ability, out of what he had in his hand that was suitable, and present it as a freewill offering to the Lord, for the use of the tabernacle to be built, and the service of it: whosoever is of a willing heart; that is, of a generous and liberal disposition: let him bring it, an offering of the Lord; or an offering to him, otherwise not; if brought niggardly and grudgingly it would not be acceptable, for God loves a willing and cheerful giver: gold, silver, and brass: here and in the four following verses, the several things are particularly mentioned, which would be wanted in building the tabernacle, and in the service of it, and therefore would be acceptable; and they being exactly the same, and delivered in the same words and in the same order as in Exo_25:3 the reader is referred to the notes there. See Gill on Exo_25:3. See Gill on Exo_25:4. See Gill on Exo_25:5. See Gill on Exo_25:6. See Gill on Exo_25:7. HE RY, " He orders preparation to be made for the setting up of the tabernacle. Two things were to be done: - 1. All that were able must contribute: Take you from among you an offering, Exo_ 35:5. The tabernacle was to be dedicated to the honour of God, and used in his service; and therefore what was brought for the setting up and furnishing of that was an offering to the Lord. Our goodness extends not to God, but what is laid out for the support of his kingdom and interest among men he is pleased to accept as an offering to himself; and he requires such acknowledgements of our receiving our all from him and such instances of our dedicating our all to him. The rule is, Whosoever is of a willing heart let him bring. It was not to be a tax imposed upon them, but a benevolence or voluntary contribution, to intimate to us, (1.) That God has not made our yoke heavy. He is a prince that does not burden his subjects with taxes, nor make them to serve with an offering, but draws with the cords of a man, and leaves it to ourselves to judge what is right; his is a government that there is no cause to complain of, for he does not rule with rigour. (2.) That God loves a cheerful giver, and is best pleased with the free-will offering. Those services are acceptable to him that come from the willing heart of a willing people, Psa_110:3. CALVI , "5.Take ye from among you an offering. I have introduced a passage from chapter 35, wherein Moses again requires what he had before prescribed; but he goes more into detail, and treats at greater length of the parts of the tabernacle. In the former passage he employed a verb, where he here uses a noun, “willing or voluntary of heart.” There is, however, no ambiguity in the meaning; since in both places God requires a cheerful zeal, so that they may not only contribute abundantly, but willingly. He will afterwards use a different form of expression, viz., that they did their duty, whose heart roused, or stirred them up, so as to
- 20. distinguish them fromthe indifferent and slow. — 5:21. PULPIT, "THE PEOPLE I VITED TO BRI G GIFTS, A D ASSIST I THE WORK OF THE TABER ACLE. Having warned the Israelites against breaches of the sabbath, Moses proceeded to enumerate the offerings which God had said that they might bring (Exodus 35:4-9), and the works which he had required to be constructed (Exodus 35:10-19). In the former enumeration, he follows exactly the order and wording of the Divine command to himself, as recorded in Exodus 25:3-7; in the latter, he changes the order, mentioning first the building, with its component parts (Exodus 25:11), then the contents of the building (Exodus 25:12-15), then the court with its contents (Exodus 25:16, Exodus 25:17) together with some details which had been omitted in the former account (Exodus 25:18), and finally the holy garments (Exodus 25:19). After hearing him, the people returned to their several tents (Exodus 25:20). Exodus 35:5-10 Correspond to Exodus 25:2-7, the correspondence in the list of offerings being exact. 6 blue, purple and scarlet yarn and fine linen; goat hair; 7 ram skins dyed red and another type of durable leather[a]; acacia wood; 8 olive oil for the light; spices for the anointing oil and for the fragrant incense; 9 and onyx stones and other gems to be mounted on the ephod and breastpiece. 10 “All who are skilled among you are to come and make everything the Lord has commanded:
- 21. GILL, "And everywise hearted among you shall come,.... Every ingenious man, that is skilful in any mechanic art and business, who has a peculiar turn of mind, and employs his thoughts to improve, in a curious manner, in whatsoever manufactory he is concerned, every such an one is invited by Moses to come to him: and make all the Lord hath commanded, the particulars of which follow. HE RY, "All that were skilful must work: Every wise-hearted among you shall come, and make, Exo_35:10. See how God dispenses his gifts variously; and, as every man hath received the gift, so he must minister, 1Pe_4:10. Those that were rich must bring in materials to work on; those that were ingenious must serve the tabernacle with their ingenuity; as they needed one another, so the tabernacle needed them both, 1Co_ 12:7-21. The work was likely to go on when some helped with their purses, others with their hands, and both with a willing heart. Moses, as he had told them what must be given (Exo_35:5-9), so he gives them the general heads of what must be made (Exo_ 35:11-19), that, seeing how much work was before them, they might apply themselves to it the more vigorously, and every hand might be busy; and it gave them such an idea of the fabric designed that they could not but long to see it finished. CALVI , "10.And every wise-hearted among you. Thus he denominates the artificers, who excelled in shrewdness of intellect, and so, after having commanded them severally of their private means to supply the materials, he now exhorts others to contribute their industry for shaping and joining them together. He then briefly enumerates the parts of the Tabernacle, a longer explanation of which will be seen in chapter 26. This is, therefore, a kind of epitome of all those things, of which he before spoke more in full, since it was necessary to spur them on afresh to the performance of what they had been clearly instructed in. For we know that instruction is very often coldly received without the addition of exhortations. It might indeed seem strange, (133) how so much wealth could be possessed by a miserably pillaged people, and long driven to servile work; unless it may be inferred from the abundance which is here described, that they were incredibly enriched at their departure from Egypt by the booty which God gave them. The kingdom of Egypt was very wealthy; and its people, as we know, had always been devoted to pleasures and luxuries. What, then, they had accumulated by their rapacity in many years, flowed away from them by the secret influence of God, when they were suddenly made prodigal. But, just as He had blinded the Egyptians, that they should profusely give all they had, so He now directed the minds and hearts of His people, that, mindful of so great a benefit, they should willingly expend, at His command, what they had obtained of His mere grace. ELLICOTT, "Verses 10-19
- 22. (10-19) And everywise hearted among you.—The first appeal is to all; all may contribute something towards the materials of the sacred structure. But the second appeal is to some only. The “wise-hearted” alone can take part in the actual construction, and “make all that the Lord hath commanded.” On the expression “wise – hearted,” see ote on Exodus 28:3. It includes skill of various kinds and degrees, even that of poor women, who “did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen” (Exodus 35:25). In enumerating the things to be constructed, Moses follows, not the order of the revelations made to him, but what may be called the natural order: first, the Tabernacle as a whole; then its various parts (Exodus 35:11); after this, its contents—those of the Holy of Holies (Exodus 35:12), of the Holy Place (Exodus 35:13-15), and of the Court (Exodus 35:16-18); finally, the dress to be worn by those who conducted the services (Exodus 35:19). On the Tabernacle and its parts, see Exodus 26:1-37; on the Ark, the staves, and the mercy-seat, Exodus 25:10-15; on the “veil of the covering,” Exodus 26:31; on the table and the candlestick, Exodus 25:23- 30; on the incense altar, Exodus 30:1-10; on the anointing oil, Exodus 30:23-25; on the sweet incense, Exodus 30:34-35; on the hanging for the door, Exodus 26:36; on the altar of burnt offering, Exodus 27:1-8; on the laver and its foot, Exodus 30:17- 21; on the hangings of the Court, its pillars, sockets, pins, &c., Exodus 27:9-19; and on “the cloths of service,” Exodus 28:2-42. (On the true meaning of the expression, “cloths of service,” see ote on Exodus 31:10.) PETT, "Verses 10-19 The Skilled Workmen Are Called To Assist (Exodus 35:10-19). Exodus 35:10-19 ‘And let every skilled (‘wise-hearted’) man among you come, and make all that Yahweh has commanded, the Dwellingplace, its tent, and its covering, its clasps, and its frames, its bars, its pillars, and its sockets; the Ark, and its staves, the mercy-seat, and the Veil of the screen; the Table, and its staves, and all its vessels, and the showbread; the Lampstand also for the light, and its vessels, and its lamps, and the oil for the light; and the altar of incense, and its staves; and the anointing oil, and the sweet incense; and the screen for the door, at the door of the Dwellingplace; the altar of burnt-offering, with its grating of brass, it staves, and all its vessels; the laver and its base; the hangings of the court, its pillars and their sockets, and the screen for the gate of the court; the pegs of the Dwellingplace, and the pegs of the court, and their cords; the finely wrought garments, for ministering in the holy place, the holy garments for Aaron ‘the priest’, and the garments of his sons, to minister in the priest's office.’ The skilled craftsmen were to bring their skills freely and make the different furniture and components of the Dwellingplace which Yahweh had commanded. For details of these see on Exodus 25:10 to Exodus 28:43. ote that the order in which they are mentioned goes from the Holy of Holies to the outer court depending on the level of holiness. This order differs from that in Exodus 25-30 because the intention is different. There the aim was to present first the details of the means by which Yahweh approached His people, followed then by the means by which they
- 23. approached Yahweh. Hereit is in levels of holiness. We should note that in making this furniture they were not following their own likes and dislikes, but only concerned to do His will. 11 the tabernacle with its tent and its covering, clasps, frames, crossbars, posts and bases; BAR ES, "See Exo. 26:1-37. It has been already observed Exo_25:10 that in the instructions for making the sanctuary, the ark of the covenant, as the principal thing belonging to it, is mentioned first; but in the practical order of the work, as it is here arranged, the tabernacle with its tent and covering come first. CLARKE, "The tabernacle - See Exo_25:8. GILL, "The tabernacle,.... Which is not a general name for the whole, the court, the holy place, and the holy of holies; but designs the ten fine linen curtains curiously wrought; or the under curtains, as Jarchi expresses it, which were within: his tent; the curtains of goats' hair, which were a covering over the others, and were made for a roof of the tabernacle, as the same writer observes: and his covering; the covering for the tent, which was made of rams' skins, and badgers' skins: his taches; which clasped, coupled the curtains together, both the one and the other; the one sort were of silver, and the other of brass: and his boards, his bars, his pillars; which were all of shittim wood; the boards were the walls of the tabernacle, the bars which kept them tight together, and the pillars were those on which the hanging of the door of the tent, and on which the vail that divided between the holy of holies, were hung; of all which, see Exo_26:1 &c. to end of chapter: and his sockets; which were of silver, into which the boards were let and fastened, see Exo_26:19, &c.
- 24. PULPIT, "On thetabernacle, see Exodus 26:1-6; on the tent, Exodus 26:7-13; on the covering, Exodus 26:14; the boards, Exodus 26:15-25; the bars, Exodus 26:26-29; the pillars, Exodus 26:32-37; and the sockets, Exodus 26:19, Exodus 26:21, Exodus 26:25, Exodus 26:32, and Exodus 26:37. The enumeration comprises all the main parts of which the tabernacle consisted. 12 the ark with its poles and the atonement cover and the curtain that shields it; BAR ES, "The covering - This is not the same as the covering of Exo_35:11, which denotes the covering of the tent (see Exo_26:14): the word is used here for the entrance curtains (see Exo_26:36; Exo_27:16). CLARKE, "The ark - See Exo_25:10-17. GILL, "The ark and the staves thereof,.... To carry it with, which were all made of shittim wood: with the mercy seat; made of pure gold; these were set in the most holy place: and the vail of the covering; which divided between the holy and the holy of holies; of these see Exo_25:10. 13 the table with its poles and all its articles and the bread of the Presence;
- 25. CLARKE, "The table- See Exo_25:23-28. GILL, "The table and his staves, and all his vessels,.... The table of shewbread, and all things appertaining to it: and the shewbread; which is mentioned for the sake of the table, and to show what was intended, and the use of it; for otherwise the shewbread was not yet to be made, nor by the artificers here called together; and is to be interpreted of the dishes of the shewbread, in which it was put; and so Junius and Tremellius render it, the instruments or vessels of the shewbread; of these see Exo_25:23. COKE, "Exodus 35:13. And the shew-bread— i.e. (By an ellipsis frequent in the Hebrew language) the plates, or patens, for the shew-bread. The Hebrews often mention the thing contained for that in which it is contained. REFLECTIO S.—God now condescending to dwell among them, the tabernacle is to be erected. Moses delivers all his orders, and is particular on this head. With all convenient speed they must begin; yet, though the work be urgent, the sabbath must not be infringed on pain of death: they may not so much as kindle a fire for any servile work. The sabbath is a day of sacred rest, and to be employed wholly with and for God. The tabernacle is to be built by voluntary contribution: God will be served, not by force, but by choice; and they who love the God of the tabernacle will delight to honour him with their best, and be happy to employ their wealth to so blessed a purpose. He has no part among the true Israel, who has a niggard heart in God's service. The wisest must be selected for the work; it is not every man that is fit for it. It is the shame of many, that when their children are fit for nothing else, they thrust them into the ministry, and count that shining talents should have a more gainful employment. But, surely, the greatest parts and most distinguished abilities can never be so becomingly employed, as in the immediate service of God's church and kingdom. 14 the lampstand that is for light with its accessories, lamps and oil for the light; CLARKE, "The candlestick - See Exo_25:31-39.
- 26. GILL, "The candlestickalso for the light, and his furniture,.... The tongs and snuff dishes: and his lamps, with the oil for the light; the cups, in which were put the oil and the wicks to burn and give light, as Jarchi interprets them; of these see Exo_25:31. 15 the altar of incense with its poles, the anointing oil and the fragrant incense; the curtain for the doorway at the entrance to the tabernacle; CLARKE, "The incense altar - The golden altar, see Exo_30:1-10. GILL, "And the incense altar, and his staves,.... Which were overlaid with gold; hence this altar was called the golden altar, of which see Exo_30:1. and the anointing oil and sweet incense; each of which were made of various spices, see Exo_30:23. and the hanging for the door at the entering in of the tabernacle; at the east end of it, there being there, as Jarchi observes, neither boards nor curtains; see Exo_ 27:16. PULPIT, "The incense altar. See Exodus 30:1-10. His staves. See Exodus 30:5. The anointing oil is described in the same chapter, Exodus 30:23-25; the sweet incense in Exodus 30:34, Exodus 30:35; the hangings for the door in Exodus 26:36. 16 the altar of burnt offering with its bronze grating, its poles and all its utensils; the bronze basin with its stand;
- 27. CLARKE, "The altarof burnt-offering - The brazen altar, see Exo_27:1-8. GILL, "The altar of burnt offering with his brazen grate, his staves, and all his vessels,.... Of which see Exo_27:1. the laver and his foot; Aben Ezra here observes that it had no staves, and conjectures it was carried in wagons when removed. 17 the curtains of the courtyard with its posts and bases, and the curtain for the entrance to the courtyard; CLARKE, "The hangings of the court - See Exo_27:9. GILL, "The hangings of the court,.... Of the tabernacle, the outward court, which were of fine twined linen, a hundred cubits long on each side, north and south, and fifty cubits broad, east and west; see Exo_27:9. his pillars, and their sockets; the pillars were they on which the hangings were hung; and the sockets were what the pillars were let into and fastened in: and the hanging for the door of the court; at the east of it, of which see Exo_27:16. 18 the tent pegs for the tabernacle and for the courtyard, and their ropes;
- 28. BAR ES, "Theword “tabernacle” משׁכן mıshkān is here used for the full name, the tabernacle of the tent of meeting. It denotes the entire structure. GILL, "The pins of the tabernacle,.... Which were to fix and fasten the ends of the curtains in the ground, that they might not be moved with the wind, as Jarchi observes: and the pins of the court, and their cords; which were for the same use; see Exo_ 27:19. PULPIT, "The pins of the tabernacle and the court had not been previously mentioned. They must be regarded as tent-pegs, whereto were attached the cords which kept taut the covering of the tent over the tabernacle, and which steadied the pillars whereto the hangings of the court were fastened. 19 the woven garments worn for ministering in the sanctuary—both the sacred garments for Aaron the priest and the garments for his sons when they serve as priests.” BAR ES, "The cloths of service to do service in the holy place - Rather; the garments of office to do service in the sanctuary, etc. See Exo_31:10. CLARKE, "The clothes of service - Probably aprons, towels, and such like, used in the common service, and different from the vestments for Aaron and his sons. See these latter described Exo_28:1, etc. GILL, "The cloths of service, to do service in the holy place,.... To wrap up the various vessels of the tabernacle, when removed from place to place; see Exo_31:10 or the priests' vestments, in which they did their service, and therefore it follows, by way of apposition: the holy garments for Aaron the priest, and the garments of his sons, to
- 29. minister in thepriest's office; for which there are particular directions in Exo_28:1. 20 Then the whole Israelite community withdrew from Moses’ presence, GILL, "And all the congregation of the children of Israel departed from the presence of Moses. After they had heard what Moses was ordered to propose unto them, they immediately went to their tents, and fetched what they had with them, or were willing to part with, and brought it directly as a freewill offering to the Lord; as Exo_35:21 shows: from hence, Aben Ezra observes, we may learn, that the whole congregation of Israel came to the tabernacle, company after company. HE RY 20-24, "Moses having made known to them the will of God, they went home and immediately put in practice what they had heard, Exo_35:20. O that every congregation would thus depart from the hearing of the word of God, with a full resolution to be doers of the same! Observe here, I. The offerings that were brought for the service of the tabernacle (Exo_35:21, etc.), concerning which many things may be noted. 1. It is intimated that they brought their offerings immediately; they departed to their tents immediately to fetch their offering, and did not desire time to consider of it, lest their zeal should be cooled by delays. What duty God convinces us of, and calls us to, we should set about speedily. No season will be more convenient than the present season. 2. It is said that their spirits made them willing (Exo_35:21), and their hearts, Exo_35:29. What they did they did cheerfully, and from a good principle. They were willing, and it was not any external inducement that made them so, but their spirits. It was from a principle of love to God and his service, a desire of his presence with them in his ordinances, gratitude for the great things he had done for them, faith in his promise of what he would further do (or, at least, from the present consideration of these things), that they were willing to offer. What we give and do for God is then acceptable when it comes from a good principle in the heart and spirit. 3. When it is said that as many as were willing-hearted brought their offerings (Exo_35:22), it should seem as if there were some who were not, who loved their gold better than their God, and would not part with it, no, not for the service of the tabernacle. Such there are, who will be called Israelites, and yet will not be moved by the equity of the thing, God's expectations from them, and the good examples of those about them, to part with any thing for the interests of God's kingdom: they are for the true religion, provided it be cheap and will cost them nothing. 4. The offerings were of divers kinds, according as they had; those that had gold and precious stones brought them, not thinking any thing too good and too rich to part with for the honour of God. Those that had not precious stones to bring brought goats' hair, and rams' skins. If we cannot do as much as others for God, we must not therefore sit still and do nothing: if the meaner offerings which are according to our ability gain us not such a reputation among men,
- 30. yet they shallnot fail of acceptance with God, who requires according to what a man hath, and not according to what he hath not, 2Co_8:12; 2Ki_5:23. Two mites from a pauper were more pleasing than so many talents from a Dives. God has an eye to the heart of the giver more than to the value of the gift. 5. Many of the things they offered were their ornaments, bracelets and rings, and tablets or lockets (Exo_35:22); and even the women parted with these. Can a maid forget her ornaments? Thus far they forgot them that they preferred the beautifying of the sanctuary before their own adorning. Let this teach us, in general, to part with that for God, when he calls for it, which is very dear to us, which we value, and value ourselves by; and particularly to lay aside our ornaments, and deny ourselves in them, when either they occasion offence to others or feed our own pride. If we think those gospel rules concerning our clothing too strict (1Ti_2:9, 1Ti_2:10; 1Pe_3:3, 1Pe_3:4), I fear we should scarcely have done as these Israelites did. If they thought their ornaments well bestowed upon the tabernacle, shall not we think the want of ornaments well made up by the graces of the Spirit? Pro_1:9. 6. These rich things that they offered, we may suppose, were mostly the spoils of the Egyptians; for the Israelites in Egypt were kept poor, till they borrowed at parting. And we may suppose the rulers had better things (Exo_35:27), because, having more influence among the Egyptians, they borrowed larger sums. Who would have thought that ever the wealth of Egypt should have been so well employed? but thus God has often made the earth to help the woman, Rev_12:16. It was by a special providence and promise of God that the Israelites got all that spoil, and therefore it was highly fit that they should devote a part of it to the service of that God to whom they owed it all. Let every man give according as God hath prospered him, 1Co_16:2. Extraordinary successes should be acknowledged by extraordinary offerings. Apply it to human learning, arts and sciences, which are borrowed, as it were, from the Egyptians. Those that are enriched with these must devote them to the service of God and his tabernacle: they may be used as helps to understand the scriptures, as ornaments or handmaids to divinity. But then great care must be taken that Egypt's gods mingle not with Egypt's gold. Moses, though learned in all the learning of the Egyptians, did not therefore pretend, in the least instance, to correct the pattern shown him in the mount. The furnishing of the tabernacle with the riches of Egypt was perhaps a good omen to the Gentiles, who, in the fulness of time, should be brought into the gospel tabernacle, and their silver and their gold with them (Isa_60:9), and it should be said, Blessed be Egypt my people, Isa_19:25. 7. We may suppose that the remembrance of the offerings made for the golden calf made them the more forward in these offerings. Those that had then parted with their ear-rings would not testify their repentance by giving the rest of their jewels to the service of God: godly sorrow worketh such a revenge, 2Co_7:11. And those that had kept themselves pure from that idolatry yet argued with themselves, “Were they so forward in contributing to an idol, and shall we be backward or sneaking in our offerings to the Lord?” Thus some good was brought even out of that evil. JAMISO , "all the congregation of Israel departed from the presence of Moses — No exciting harangues were made, nor had the people Bibles at home in which they could compare the requirements of their leader and see if these things were so. But they had no doubt as to his bearing to them the will of God, and they were impressed with so strong a sense of its being their duty, that they made a spontaneous offer of the best and most valuable treasures they possessed. CALVI , "20.And all the congregation of the children of Israel. There is no reason
- 31. why any oneshould be surprised that the order of the narrative is changed, since it plainly appears from many passages that the order of time is not always observed by Moses. Thus he appears here to connect the fall of the people with the foregoing injunctions, both with respect to the building of the tabernacle, and the rest of the religious service of God. But I have shewn (292) upon good grounds that the tabernacle was built before the people fell into idolatry. Therefore Moses now supplies what had been before omitted, though I have followed the thread of the narrative in order to render it less difficult. The sum of this relation is, that whatever was necessary for the building of the tabernacle was liberally contributed. It must be observed that they had departed from the presence of Moses: for we gather from this circumstance that, having severally retired to their tents, they had considered apart by themselves what they should give. Hence their liberality is deserving of greater praise, because it was premeditated; for it often happens that when a person has been bountiful from sudden impulse, he afterwards repents of it. When it is added that “they came, every one,” it is a question whether he means that the minds of the whole people were prompt and cheerful in giving, or whether he indirectly rebukes the stinginess and sordidness of those who meanly neglected their duty. In whichever way we choose to take it, Moses repeats what we have seen before, that the offerings were not extorted by force or necessity, but that they proceeded from voluntary and cordial feelings. I thus construe the words, “They came, every one, as his heart stirred each of them up,” as if he had said that they were not compelled by any law imposed upon them, but that every one was his own lawgiver, of his own good-will. This passage is absurdly twisted by the Papists in proof of free-will; as if men were incited by themselves to act rightly and well; for Moses, even while praising their spontaneous feelings, does not mean to exclude the grace of the Spirit, whereby alone our hearts are inclined to holy affections; but this stirring up is contrasted with the unwillingness by which ungodly men are withheld and restrained. Those, therefore, whom the Spirit rules, He does not drag unwillingly by a violent and extrinsic impulse, as it is called, but He so works within them upon their will, that believers stir up themselves, and they voluntarily follow His leadings. So that when it is added, “whose spirit was liberal in himself,” (293) the commencement of well-doing is not ascribed to men, nor is even their concurrence praised, as if they co-operated apart from God, but only the internal impulse of their minds, and the sincerity of their desires· PARKER, "The Popular Response Exodus 35:20-29 The first nineteen verses of this chapter contain the speech which Moses delivered to the congregation of the children of Israel, being the words which the Lord himself had commanded. These nineteen verses are, indeed, a condensation of all that is reported in detail in the previous chapters which we have studied with some particularity. Our immediate concern is the answer of the people. Let the scene
- 32. vividly present itselfto the eyes of our imagination. Moses has been in secret conference with the Lord in the mountain; he has received instructions of a very detailed and critical kind; he has come down and has reported to all Israel what he has heard in the tabernacle of cloud; the proposition is now fairly before the people. Wonderful, they seem to make no reply at once. That is scarcely matter of surprise. ever was speech of the kind made to mortal ears before. It seemed to overlook all time, all faculty, all opportunity, to vex and distress every line and fibre of the human soul and the human constitution. The instruction was critical up to the point of vexatiousness, and exacting up to the point of extortion. It was a frightful claim. The people seem to have paused awhile—to have gone away from Moses and to have thought over the whole matter. The twentieth verse is therefore a verse of negation; we simply read that "all the congregation of the children of Israel departed from the presence of Moses." We have often departed from the altar; we have often left the church, saying, "Who is sufficient for these things? This altar demands much from us,—yea, it lays its voracious hand upon our whole life." So thinking, we have left the threshold of the church, silently, somewhat sullenly, with a great wonder brooding in the heart, not being certain within ourselves whether we should have returned to hear speech so exasperating and so all-claiming. Let us be charitable to the silence of men. Perhaps they may come again not the less enthusiastically that they have gone away under the silence of a great surprise. Religion is nothing if it is not great. Were it to come to us with mean petitions, we might go back to it with meaner prayers; but religion comes claiming all, and therefore entitles us to return claiming according to the same scale; so the claim of Heaven and the prayer of men balance one another in sublime and honest equilibrium. The Lord had said long ago, "Let us make Prayer of Manasseh ," so now he seems to say to Prayer of Manasseh , "Let us make the tabernacle." As there was a plural in the creation, so there is a plural in this building. God seeks human cooperation. We forget that the tabernacle is as much for men as it is for God. We call the church "the house of God," and so it is; yet there is an obvious and deeply solemn sense in which the church is also the house of Man. We put the church away from us among the clouds which conceal the superstitions when we think of it only as the house of God. It is that first; but it is only God"s house that it may be our house in some tenderer way. It is our Father"s house. It is the only house in which man can truly see himself. In other houses he is flattered, but never in the house of God; in other houses man sees a picture of himself, and wonders at the delicacy of the artist who could so make colour and form speak so eloquently, but in the house of God man sees himself as he really Isaiah , and what he is he only knows who has been closeted alone with God. The ignorant man does not know how ignorant he is; so long as he keeps company with his equals, the whole earth moves tardily along one low level; but when an ignorant man comes in contact with intelligence, the intelligence need assume no attitude of superiority—need speak in no tone of dominance. Ignorance feels itself to be little, small, contemptible, feeble. Increase the intelligence, and you increase the humiliation; add to the intelligence, and you deepen the sense of disparity and unworthiness. What is true intellectually Isaiah , if one might so say, truer still morally. We know not what we are till we see the holiness of God. The house of God is the symbolic home; it is the gate of heaven; it stands—insulated by infinite sacredness, yet approachable through all holy sympathies—between time and
- 33. eternity. It isneither here nor there; it overleaps both spaces. God devised the house; Man built it; the house is built for two and only two,—the one the infinite God, the other the all but infinite Humanity. When the people returned they came back with enthusiastic haste,—hearts were stirred up, hands were wide opened, the whole life had begun, the agony and the delight of sacrifice. How the answer throbs with love! Can love be mistaken? Is there not an accent in its voice that can be heard in no other speech? Has it not a manner of its own? Does it ever cease—saying, "That is enough"? Does it keep back one bracelet, earring, jewel, skin of ram, or badger-skin? We want less argument and more love. But love is an argument. We do injustice to enthusiasm when we depose it from a position amongst the logical powers and authorities. Enthusiasm is reasoning on fire—ablaze with that ardour which burns but does not consume. Coldness is the deadliest enemy. Fear the cold man more than the atheist. He sends a chill through all the regions of the Church; no hymn lifts him into rapture; no view of Divine truth transfigures him or makes his raiment glisten with sparkles of light; he is outside the fire of the most burning appeal; yet for some inscrutable reason he is within the lines of the visible Church. The cold man is not brought up for excommunication, but he ought to be. We expel the drunkard, as we deem him to be such, though no drunkard may he be in heart; yet we call the cold man respectable. Our discipline needs revision. The drunkard—for whom I have no word of commendation in so far as he has fallen from sobriety—may be the better man of the two. A cold professor of religion is the deadliest enemy of the Cross. His theology is formally right; in the letter he is orthodox enough, even to satisfy geometry; but he is heterodox in soul, he is a heretic in feeling; the temperature of his heart shows that he may have the form of godliness but not the power. Were it given to me to appeal to all the ages of time and all the nominal followers of Christ, I think I should adopt the tone of a man who is afraid of coldness rather than of opposition, of iciness of feeling rather than of intellectual hostility. Herein the Church is fatally wrong. She will endorse the cold man and expel the earnest contemplatist and speculatist; she lays hands on daring yet reverent speculation, and allows the cold man to lift up his hand of ice in sign of legitimate ecclesiastical authority. Better have two men in your congregation who are in burning earnest than a houseful of men whose souls are destitute of enthusiasm. You gain in weight what you lose in number; you gain in force what you lose in show. The prayer of every devout heart should be: "Baptise me as with fire." The answer of the people was marked by the spirit of willinghood. Some form of the word willing occurs again and again: "Every one whom his spirit made willing"; "As many as were willing-hearted." God will have nothing out of the reluctant hand. We may throw an offering down, but it is not taken up by Heaven. It evaporates downwards; it is not received by the condescending and sympathetic sun. There are people, blessed be God, in every Christian land, who are content to find their whole joy in doing good. They say they have no higher delight; they are inventive in beneficence; a smile irradiates the face as with an inner light when they have hit upon some new method of showing love and loyalty to God. The Church is large enough for all they are and have, and if its line leave any out side, they will
- 34. extend the Churchso as to include all things harmless, beautiful, tender, gracious; and so the Church roof shall be large as the firmament. This is the ideal towards which we should work. See what willingness implies. Being intelligent, it means conviction, saying, if not in words yet in actions, "This is right: this is the road that leads onward, upward, Godward, and we take it inch by inch,—here very steep, there almost dangerous; but this is the road." It implies self-denial. There are men—strange as the sentiment may sound in our ears—abasing all miracles into commonplaces, who do deny themselves that they may have another coal to put upon God"s altar. There is no miracle Diviner than that extravagance of economy;—men who pinch themselves that the child may have another year"s schooling, women who say nothing of their deprivations that they may add something to the success of some cause of progress and righteousness. There are men and women who have concentrated themselves upon what they believe to be a Divine work, and they are the men and women who make the noblest and brightest chapters in history. There may even be a touch of superstition in their veneration; submitted to a very close analysis, what they do may exhibit here and there a combination and admixture of elements hardly to be approved by an absolutely accurate chemistry; but the fire that is in them is a wondrous solvent and disinfectant, and is accepted of God, who is himself fire, as something kindred to his own eternal nature. Out of such conviction and self-denial there comes a process of education. We thus become used to certain methods and sacrifices. A habit is begun, continued, consolidated, and at last it expresses itself in new solidities of character. We cannot build a tabernacle in a day. The tabernacle is a symbol of life or it is nothing. This beautiful creation in the desert—something between a thought and a thing—is a symbol of that nobler tabernacle—human life, spirit, character; and we know that the element of time has much to do with the perfecting of the building. It takes a long time to make a fit tabernacle—it will take the time of eternity. The answer was enthusiastic and expressed willinghood, ana yet it involved work of every kind. A Church must go to work if it would enjoy the spirit of unity and peace. The answer was the deepest and truest cure of all murmuring, The people had been murmuring again and again, but the moment they began to work they ceased to complain. A new music steals into the strain of the history; we hear the motion, we observe the activity, we are astounded by the energy; and what appears to be the tumult of enthusiasm and passion settles into a deep harmony of consent and sacrifice. You would murmur less if you worked more. An evil thing is idleness. It must always sit with coldness, and the two must keep one another in evil countenance. Yet we have come to such a time in the history of things when the sons of rich men have nothing to do, and therefore they do mischief with both hands. Their fathers made the money, rendering work unnecessary, and therefore the sons rot in corruption or become enfeebled through inaction. It is the same in the Church: the great wars are all over and "the battle flag is furled." ow we have come to periods of criticism, dilettanteism, easy and self-comforting speculation; we have turned theology into a box of toys or into a chest of wooden mysteries which we open from time to time trying to fit the pieces into some reluctant unity. Persecution
- 35. is dead; penaltyfor conviction is obsolete. We have fallen upon the evil times of theological exhaustion and luxury. Verily, we are dainty in our taste now; some men we will not hear,—without knowing them, without so much as having heard their names, we turn away in implied disgust from their offered ministry. This comes of living in periods of intellectual and theological confectionery. What is to be done? Who can tell? It is easy to go with the multitude; it is comfortable to have no convictions; it is delightful to be relieved of every duty but the pleasant one of passing criticism upon other people. The tabernacle is built, the temple is finished, theology is concluded, the last volume has been published, all the standards have been erected, and we have fallen upon the evil times of having nothing to do. We are wrong; there is more to be done now than there ever was before; every wall of the sanctuary is to be heightened,—the foundation we cannot touch, that was laid in eternity; but what room there is for enlargement, for improvement, for increase of hospitality, for growth in all noblest wisdom and sympathy! What an opportunity there is this day for the Church to stand outside her own hospitable walls and say to the sons of men, "This is your Father"s house, and in it there is bread enough and to spare"! The Church includes all other houses that are at all good, or that want to be good. What is the Church to our imagination? Let there be one great central meeting-place;—but that will not suffice. Round about there must be a thousand little houses,—outer dependencies having direct connection with the house-fire and with the house-comfort; so near that the voice of prayer can be overheard; so near that now and again some gentle tone of celestial appeal can penetrate. All schools, all asylums that express the spirit of philanthropy, all houses devoted to the education and the culture of the human soul with all its varied mystery of faculty, should be included. I would let them all build against the Church, so that the Church should be one wall of the building; and the time may come when all the outside dependencies and attachments may be turned inside; then we shall know the meaning of the doctrine uttered by the sweetest of all voices: "In my Father"s house are many mansions." The eternal appeal of Heaven is for service. This is the wisdom of God; he keeps us at work,—work which he lightens with pleasure, which he intermits by many a Sabbath day"s enjoyment and quietude,—work which brings its own reward; work which is not service only but payment on the spot; we are rewarded by the mere doing of it. When we are in the passion of the service we feel that any other compensation than that given by service itself is unequal to the sublime occasion; it fills the soul, it enchants the spirit with highest delight; it brings the worker every eventide into the very peace and security of heaven. The one thing to be feared is stagnation. That is to be feared with all the terror possible to the human soul. Fear no opposition, fear no atheism, infidelity, unbelief, controversy,— hail it; welcome it; your enemies may be turned into your friends; but what can we do with stagnation? That is the deadliest unbelief;—disbelief as implying intellectual activity it is not, but unbelief as implying intellectual stagnation and spiritual death it Isaiah , and therefore it is the worst form of opposition to the demands of Heaven. Better have a tumult than stagnation. Better that our services should be interrupted than that they should be conducted perfunctorily, beginning in coldness and ending in some deadlier chill. Better have war than death. Hear Heaven"s sweet appeal for service, for sacrifice, and know that the appeal is not the demand of exaggeration, but that it is inspired by the very spirit of consideration for human feeling, and
- 36. expresses the veryphilosophy of human spiritual education. PETT, "Verses 20-29 The People Bring Gifts In Abundance (Exodus 35:20-29). Exodus 35:20-22 ‘And all the congregation of the children of Israel departed from the presence of Moses. And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and brought Yahweh’s offering, for the work of the Tent of Meeting, and for all its service, and for the holy garments. And they came, both men and women, as many as were willing-hearted, and brought brooches, and earrings, and signet-rings, and armlets, all jewels of gold; even every man that offered an offering of gold to Yahweh.’ When they heard Moses’ words the people went away, and stirred in heart and spirit, as many as were made willing brought their offerings to Yahweh of jewellery, and ornaments and gold. ote that it included men and women. They gladly sacrificed their ornaments and jewellery. Many of them, of course, they had earlier abandoned at Yahweh’s command (Exodus 33:5-6). But none of the people were left out and we may be sure that Yahweh noticed each contribution as He did the contribution of the widow woman in the Temple in the time of Jesus (Mark 12:42- 43). 21 and everyone who was willing and whose heart moved them came and brought an offering to the Lord for the work on the tent of meeting, for all its service, and for the sacred garments. CLARKE, "Every one whose heart stirred him up - Literally, whose heart was lifted up - whose affections were set on the work, being cordially engaged in the service of God. GILL, "And they came everyone whose heart stirred him up,.... Who felt an impulse upon his mind, a strong inclination in him:
- 37. and everyone whomhis spirit made willing; or was endowed with a free and liberal spirit, and was heartily willing to bear a part, and cheerfully contribute to this service; otherwise the willing mind, as well as the ability, were given them of God; see 1Ch_29:14, and they brought the Lord's offering; an offering to him, and such as he directed and disposed them to bring, and which was for his worship and service, and the honour of his name, and was acceptable to him: to the work of the tabernacle of the congregation; for the making of that, the several parts of it, and all things in it: and for all his service; either the service of God, or of his tabernacle, which is the same: and for the holy garments; that is, of Aaron and his sons. JAMISO , "they came, every one whose heart stirred him up — One powerful element doubtless of this extraordinary open-hearted liberality was the remembrance of their recent transgression, which made them “zealous of good works” (compare 2Co_ 7:11). But along with this motive, there were others of a higher and nobler kind - a principle of love to God and devotedness to His service, an anxious desire to secure the benefit of His presence, and gratitude for the tokens of His divine favor: it was under the combined influence of these considerations that the people were so willing and ready to pour their contributions into that exchequer of the sanctuary. every one whom his spirit made willing — Human nature is always the same, and it is implied that while an extraordinary spirit of pious liberality reigned in the bosoms of the people at large, there were exceptions - some who were too fond of the world, who loved their possessions more than their God, and who could not part with these; no, not for the service of the tabernacle. BE SO , "Verse 21-22 Exodus 35:21-22. Every one whom his spirit made willing — What they did they did cheerfully. They were willing; and it was not any external inducement that made them so, but their spirits. It was from a principle of love to God and his service; a desire of his presence with them by his ordinances, gratitude for the great things he had done for them, and faith in his promises of what he would do further. COKE, "Exodus 35:21. Whose heart stirred him up— In the Hebrew it is, whose heart lifted him up; and so in Exodus 35:26. othing elevates and exalts the mind so much as true piety and gratitude to God. ELLICOTT, "Verse 21 THE ZEAL OF THE PEOPLE I OFFERI G A D ASSISTI G I THE WORK. (21) They came, every one whose heart stirred him up.—All classes came, “men and women” (Exodus 35:22), rich and poor, “rulers” (Exodus 35:27), and those whose only skill was to “spin with their hands” (Exodus 35:25). And the great majority
- 38. gave freely—to theutmost of their power. Still it is implied, both here and in Exodus 35:22; Exodus 35:29, that there were some whose hearts did not stir them up. Enough and to spare, was, however, contributed, and at last the people had to be “restrained from bringing” (Exodus 36:8). The Lord’s offering—i.e., “their offering to Jehovah.” MACLARE , "A OLD SUBSCRIPTIO LIST Exodus 35:21. This is the beginning of the catalogue of contributions towards the erection of the Tabernacle in the wilderness. It emphasises the purely spontaneous and voluntary character of the gifts. There was plenty of compulsory work, of statutory contribution, in the Old Testament system of worship. Sacrifices and tithes and other things were imperative, but the Tabernacle was constructed by means of undemanded offerings, and there were parts of the standing ritual which were left to the promptings of the worshipper’s own spirit. There was always a door through which the impulses of devout hearts could come in, to animate what else would have become dead, mechanical compliance with prescribed obligations. That spontaneous surrender of precious things, not because a man must give them, but because he delights in letting his love come to the surface and find utterance in giving which is still more blessed than receiving, had but a narrow and subordinate sphere of action assigned to it in the legal system of the Old Covenant, but it fills the whole sphere of Christianity, and becomes the only kind of offering which corresponds to its genius and is acceptable to Christ. We may look, then, not merely at the words of our text, but at the whole section of which they form the introduction, and find large lessons for ourselves, not only in regard to the one form of Christian service which is pecuniary liberality, but in reference to all which we have to do for Jesus Christ, in the picture which it gives us of that eager crowd of willing givers, flocking to the presence of the lawgiver, with hands laden with gifts so various in kind and value, but all precious because freely and delightedly brought, and all needed for the structure of God’s house. I. We have set forth here the true motive of acceptable service. ‘They came, every one whose heart stirred him up, and every one whom his spirit made willing.’ There is a striking metaphor in that last word. Wherever the spirit is touched with the sweet influences of God’s love, and loves and gives back again, that spirit is buoyant, lifted, raised above the low, flat levels where selfishness feeds fat and then rots. The spirit is raised by any great and unselfish emotion. There is buoyancy and glad consciousness of elevation in all the self-sacrifice of love, which dilates and lifts the spirit as the light gas smoothes out the limp folds of silk in a balloon, and sends it heavenwards, a full sphere. Only service or surrender, which is thus cheerful because it is the natural expression of love, is true service in God’s sight. Whosoever, then, had his spirit raised and made buoyant by a great glad resolve to give up some precious thing for God’s sanctuary, came with his gift in his hand, and he and it were accepted. That trusting of men’s giving to spontaneous liberality was exceptional under the law. It is normal under the Gospel, and has filled the whole field, and driven out the other principle of statutory and constrained
- 39. service and sacrificealtogether. We have its feeble beginnings in this incident. It is sovereign in Christ’s Church. There are no pressed men on board Christ’s ship. one but volunteers make up His army. ‘Thy people shall be willing in the day of Thy might.’ He cares nothing for any service but such as it would be pain to keep back; nothing for any service which is not given with a smile of glad thankfulness that we are able to give it. And for the true acceptableness of Christian service, that motive of thankful love must be actually present in each deed. It is not enough that we should determine on and begin a course of sacrifice or work under the influence of that great motive, unless we renew it at each step. We cannot hallow a row of actions in that wholesale fashion by baptizing the first of them with the cleansing waters of true consecration, while the rest are done from lower motives. Each deed must be sanctified by the presence of the true motive, if it is to be worthy of Christ’s acceptance. But there is a constant tendency in all Christian work to slide off its only right foundation, and having been begun ‘in the spirit,’ to be carried on ‘in the flesh.’ Constant watchfulness is needed to resist this tendency, which, if yielded to, destroys the worth and power, and changes the inmost nature, of apparently devoted and earnest service. ot the least subtle and dangerous of these spurious motives which steal in surreptitiously to mar our work for Christ is habit. Service done from custom, and representing no present impulse of thankful devotion, may pass muster with us, but does it do so with God? o doubt a habit of godly service is, in some aspects, a good, and it is well to enlist that tremendous power of custom which sways so much of our lives, on the side of godliness. But it is not good, but, on the contrary, pure loss, when habit becomes mechanical, and, instead of making it easier to call up the true motive, excludes that motive, and makes it easy to do the deed without it. I am afraid that if such thoughts were applied as a sieve to sift the abundant so-called Christian work of the present day, there would be an alarming and, to the workers, astonishing quantity of refuse that would not pass the meshes. Let us, then, try to bring every act of service nominally done for Christ into conscious relation with the motive which ought to be its parent; for only the work that is done because our spirits lift us up, and our hearts are willing, is work that is accepted by Him, and is blessed to us. And how is that to be secured? How is that glad temper of spontaneous and cheerful consecration to be attained and maintained? I know of but one way. ‘Brethren,’ said the Apostle, when he was talking about a very little matter-some small collection for a handful of poor people-’ye know the grace of our Lord Jesus Christ, how that, though He was rich, yet for our sakes He became poor, that we, through His poverty, might become rich.’ Let us keep our eyes fixed upon that great pattern of and motive for surrender; and our hearts will become willing, touched with the fire that flamed in His. There is only one method of securing the gladness and spontaneousness of devotion and of service, and that is, living very near to Jesus Christ, and drinking in for ourselves, as the very wine that turns to blood and life in our veins, the spirit of that dear Master. Every one whose heart is lifted up will have it lifted up because it holds on by Him who hath ascended up, and who, being ‘lifted up, draws all men to Him.’ The secret of consecration is communion with Jesus Christ.
- 40. The appeal tolower motives is often tempting, but always a mistake. Continual contact with Jesus Christ, and realisation of what He has done for us, are sure to open the deep fountains of the heart, and to secure abundant streams. If we can tap these perennial reservoirs they will yield like artesian wells, and need no creaking machinery to pump a scanty and intermittent supply. We cannot trust this deepest motive too much, nor appeal to it too exclusively. Let me remind you, too, that Christ’s appeal to this motive leaves no loophole for selfishness or laziness. Responsibility is all the greater because we are left to assess ourselves. The blank form is sent to us, and He leaves it to our honour to fill it up. Do not tamper with the paper, for remember there is a Returning Officer that will examine your schedule, who knows all about your possessions. So, when He says, ‘Give as you like; and I do not want anything that you do not like,’ remember that ‘Give as you like’ ought to mean, ‘Give as you, who have received everything from Me, are bound to give.’ II. We get here the measure of acceptable work. We have a long catalogue, very interesting in many respects, of the various gifts that the people brought. Such sentences as these occur over and over again-’And every man with whom was found’ so-and-so ‘brought it’; ‘And all the women did spin with their hands, and brought that which they had spun’; ‘And the rulers brought’ so-and-so. Such statements embody the very plain truism that what we have settles what we are bound to give. Or, to put it into grander words, capacity is the measure of duty. Our work is cut out for us by the faculties and opportunities that God has given us. That is a very easy thing to say, but it is an uncommonly hard thing honestly to apply. For there are plenty of people that are smitten with very unusual humility whenever you begin to talk to them about work. ‘It is not in my way,’ ‘I am not capable of that kind of service,’ and so on, and so on. One would believe in the genuineness of the excuse more readily if there were anything about which such people said, ‘Well, I can do that, at all events’; but such an all-round modesty, which is mostly observable when service is called for, is suspicious. It might be well for some of these retiring and idle Christians to remember the homely wisdom of ‘You never know what you can do till you try.’ On the other hand, there are many Christians who, for want of honest looking into their own power, for want of what I call sanctified originality, are content to run in the ruts that other people’s vehicles have made, without asking themselves whether that is the gauge that their wheels are fit for. Both these sets of people flagrantly neglect the plain law that what we have settles what we should give. The form as well as the measure of our service is determined thereby. ‘She hath done what she could,’ said Jesus Christ about Mary. We often read that, as if it were a kind of apology for a sentimental and useless gift, because it was the best that she could bestow. I do not hear that tone in the words at all. I hear, rather, this, that duty is settled by faculty, and that nobody else has any business to interfere with that which a Christian soul, all aflame with the love of God, finds to be the spontaneous and natural expression of its devotion to the Master. The words are the vindication of the form of loving service; but let us not forget that they are also a very stringent requirement as to its measure, if it is to please Christ. ‘What she could’; the engine must be worked up to the last ounce of pressure that it will stand.
- 41. All must begot out of it that can be got out of it. Is that the case about us? We talk about hard work for Christ. Have any of us ever, worked up to the edge of our capacity? I am afraid that if the principles that lie in this catalogue were applied to us, whether about our gold and silver, or about our more precious spiritual and mental possessions, we could not say, ‘Every man with whom was found’ this, that, and the other, ‘brought it for the work.’ III. otice, again, how in this list of offerings there comes out the great thought of the infinite variety of forms of service and offering, which are all equally needful and equally acceptable. The list begins with ‘bracelets, and earrings, and rings, and tablets, all jewels of gold.’ And then it goes on to ‘blue, and purple, and scarlet, and fine linen, and red skins of rams, and badgers’ skins, and shittim wood.’ And then we read that the ‘women did spin with their hands, and brought that which they had spun’-namely, the same things as have been already catalogued, ‘the blue, and purple, and scarlet, and fine linen.’ That looks as if the richer gave the raw material, and the women gave the labour. Poor women! they could not give, but they could spin. They had no stores, but they had ten fingers and a distaff, and if some neighbour found the stuff, the ten fingers joyfully set the distaff twirling, and spun the yarn for the weavers. Then there were others who willingly undertook the rougher work of spinning, not dainty thread for the rich soft stuffs whose colours were to glow in the sanctuary, but the coarse black goat’s hair which was to be made into the heavy covering of the roof of the tabernacle. o doubt it was less pleasant labour than the other, but it got done by willing hands. And then, at the end of the whole enumeration, there comes, ‘And the rulers brought precious stones, and spices, and oil,’ and all the expensive things that were needed. The large subscriptions are at the bottom of the list, and the smaller ones are in the place of honour. All this just teaches us this-what a host of things of all degrees of preciousness in men’s eyes go to make God’s great building! So various were the requirements of the work on hand. Each man’s gift was needed, and each in its place was equally necessary. The jewels on the high-priest’s breastplate were no more nor less essential than the wood that made some peg for a curtain, or than the cheap goat’ s-hair yarn that was woven into the coarse cloth flung over the roof of the Tabernacle to keep the wet out. All had equal consecration, because all made one whole. All was equally precious, if all was given with the same spirit. So there is room for all sorts of work in Christ’s great house, where there are not only ‘vessels of gold and of silver, but also of wood and of earth,’ and all ‘unto honour . . .meet for the Master’s use.’ The smallest deed that co-operates to a great end is great. ‘The more feeble are necessary.’ Every one may find a corner where his special possession will work into the general design. If I have no jewels to give, I can perhaps find some shittim wood, or, if I cannot manage even that, I can at least spin some other person’s yarn, even though I have only a distaff, and not a loom to weave it in. Many of us can do work only when associated with others, and can render best service by helping some more highly endowed. But all are needed, and welcomed, and honoured, and rewarded. The owner of all the slaves sets one to be a water-carrier, and another to be his steward. It is of little consequence whether the servant be Paul or Timothy, the Apostle or the Apostle’s helper. ‘He worketh the work of the Lord, as I also do,’ said the former about the
- 42. latter. All whoare associated in the same service are on one level. I remember once being in the treasury of a royal palace. There was a long gallery in which the Crown valuables were stored. In one compartment there was a great display of emeralds, and diamonds, and rubies, and I know not what, that had been looted from some Indian rajah or other. And in the next case there lay a common quill pen, and beside it a little bit of discoloured coarse serge. The pen had signed some important treaty, and the serge was a fragment of a flag that had been borne triumphant from a field where a nation’s destinies had been sealed. The two together were worth a farthing at the outside, but they held their own among the jewels, because they spoke of brain-work and bloodshed in the service of the king. Many strangely conjoined things lie side by side in God’s jewel-cases. Things which people vulgarly call large and valuable, and what people still more vulgarly call small and worthless, have a way of getting together there. For in that place the arrangement is not according to what the thing would fetch if it were sold, but what was the thought in the mind and the emotion in the heart which gave it. Jewels and camel’s hair yarn and gold and silver are all massed together. Wood is wanted for the Temple quite as much as gold and silver and precious stones. So, whatever we have, let us bring that; and whatever we are, let us bring that. If we be poor and our work small, and our natures limited, and our faculties confined, it does not matter. A man is accepted ‘according to that he hath, and not according to that he hath not.’ God does not ask how much we have given or done, if we have given or done what we could. But He does ask how much we have kept back, and takes strict account of the unsurrendered possessions, the unimproved opportunities, the unused powers. He gives much who gives all, though his all be little; he gives little who gives a part, though the part be much. The motive sanctifies the act, and the completeness of the consecration magnifies it. ‘Great’ and ‘small’ are not words for God’s Kingdom, in which the standard is not quantity but quality, and quality is settled by the purity of the love which prompts the deed, and the consequent thoroughness of self-surrender which it expresses. Whoever serves God with a whole heart will render to Him a whole strength, and will thus bring Him the gifts which He most desires. PULPIT, "THE ZEAL OF THE PEOPLE I OFFERI G. Moses dismissed the people; but they soon began to return, bringing their offerings with them. There was a general, if not a universal, willingness Men and women alike "brought bracelets (brooches?), and earrings, and rings, and armlets—all articles of gold," and offered them to the Lord (Exodus 35:22). Others brought blue and purple and scalier and fine linen, and goats' hair and rams' skins dyed red, and badger (or rather, seal) skins (Exodus 35:23). Silver and bronze and shittimwood were contributed by others (Exodus 35:24). The women, who were the only spinners, brought their spun yarn of blue and purple and scarlet and fine linen, and their yarn of goats' hair (Exodus 35:25, Exodus 35:26); while the richest class of all—"the rulers"—gave, as their contribution, the onyx stones for the ephod, the jewels for the high-priest's breastplate, and the oil needed for the light, together with rare spices for the anointing ointment and the incense (Exodus 35:27, Exodus 35:28). Subsequently, we are told that what was contributed was "much more than enough" (Exodus 36:5), and that the people had to be "restrained from bringing" (Exodus 36:6).
- 43. Exodus 35:21 The Lord'soffering—i.e; "their offering to Jehovah." For all his service. The use of "his" for "its" causes an unfortunate ambiguity here. The antecedent to the pronoun is not the Lord, but the tabernacle. 22 All who were willing, men and women alike, came and brought gold jewelry of all kinds: brooches, earrings, rings and ornaments. They all presented their gold as a wave offering to the Lord. BAR ES, "Bracelets - Rather, brooches. Earrings - The Hebrew word signifies a ring, either for the nose (see Gen_24:22) or for the ear Exo_32:2; Gen_35:4. That ear-rings, not nose-rings, are here meant is confirmed by what we know of early Hebrew and Egyptian customs. Rings - Signet rings. Tablets - More probably, armlets. It is most likely that all the articles mentioned in this verse were of gold. The indulgence of private luxury was thus given up for the honor of the Lord. Compare Exo_30:18 note. CLARKE, "As many as were willing-hearted - For no one was forced to lend his help in this sacred work; all was a free-will offering to the Lord. Bracelets - חח chach, whatever hooks together; ornaments for the wrists, arms, legs, or neck. Ear-rings - נזם nezem, see this explained Gen_24:22 (note). Rings - טבעת tabbaath, from טבי taba, to penetrate, enter into; probably rings for the fingers. Tablets - כומז cumaz, a word only used here and in Num_31:50, supposed to be a girdle to support the breasts. GILL, "And they came both men and women, as many as were willing
- 44. hearted,.... And noneelse were asked to come; and this supposes, that as there were many of both sexes that were quite cordial, and heartily willing to contribute to the uttermost of what they had for this service, so there were others that were not: and brought bracelets, and earrings, and rings, and tablets; the first of these, according to our version, seem to be ornaments, not about the neck, but the hands and arms, or wrists, see Gen_24:22 though the word seems to have the signification of an hook, and may mean buckles or clasps, with which some part of their garments were coupled and fastened; so Kimchi says (b), that in his opinion it was an ornament somewhat like a needle, with which they pierced and joined the two parts of the collar of a shirt under the throat: the next are such ornaments as were worn in the ears, and though many had been given for the making of the golden calf, yet not all; there were many that did not give their earrings for this service, especially the women, perhaps only the men, see Exo_32:2 the "rings" were such as were worn on the finger, as all seem to agree; but what the "tablets" were is hard to say, the word being only used in this place and Num_31:50, some take them for ornaments worn on the right arm; others for the covering of another part, not to be named; others for girdles or aprons; Aben Ezra gives a different account of most of them; he says the first design ornaments in the ear, or earrings; the second such as were worn in the nose, or nose jewels; and the third indeed such as were put on the finger; and the fourth, that were upon the arm: however, they were all jewels of gold; or were all such ornaments as were made of gold; and these are first mentioned, as being probably first brought, and were what were asked for in the first place, gold being wanted for several things: and every man that offered offered an offering of gold unto the Lord; that is, everyone of the first company that came, their offering was of gold, or something made of gold. JAMISO , "they came, both men and women, etc. — literally, “the men over and above the women”; a phraseology which implies that the women acted a prominent part, presented their offerings first, and then were followed by as many of their male companions as were similarly disposed. brought bracelets, etc. — There was in that early age no money in the form of coins or bullion. What money passed current with the merchant consisted of rings which were weighed, and principally of ornaments for personal decoration. Astonishment at the abundance of their ornaments is at an end when we learn that costly and elegant ornaments abounded in proportion as clothing was simple and scarce among the Egyptians, and some, entirely divested of clothing, yet wore rich necklaces [Hengstenberg]. Among people with Oriental sentiments and tastes, scarcely any stronger proof could have been given of the power of religion than their willingness not only to lay aside, but to devote those much-valued trinkets to the house of God; and thus all, like the Eastern sages, laid the best they had at the service of God. CALVI , "22.And they came, both men and women. Express mention is made of the women, not only whose bounty, but whose labors, as it soon afterwards appears, God designed to make use of in the work of the sanctuary. Moses magnifies the fervor of their pious desires, because they did not spare their ornaments; of which
- 45. people, and especiallywomen, are generally so fond, that they would rather suffer cold, hunger, or thirst, than touch them. (294) It was, therefore, a sign of no ordinary zeal to deprive themselves of their rings and bracelets, which many are so slow to part with, even when they are dying of hunger. Again, the contribution of those is praised who gave brass, iron, shittim-wood, and rams’ skins; so that the poor might not doubt but that, although their ability might not be equal to their wishes, the offering, which they presented willingly in their poverty, was no less acceptable to God than when the rich man of his abundance gave what was a hundred times more valuable. COKE, "Exodus 35:21. Whose heart stirred him up— In the Hebrew it is, whose heart lifted him up; and so in Exodus 35:26. othing elevates and exalts the mind so much as true piety and gratitude to God. ELLICOTT, "(22) Both men and women . . . brought bracelets . . . —It is not quite certain what the personal ornaments here mentioned are. The LXX. render σφραγῖδας καὶ ἐνώτια καὶ δακτυλίους καὶ ἐµπλόκια καὶ περιδέξια, “signets, and earrings, and rings, and chains, and armlets,” substituting five terms for four. Rosenmüller thinks the khâkh was a “nose ring;” others make it a “brooch” or “buckle.” The last word of the four, kumâz, cannot possibly mean “tablets.” It comes from a root signifying “rounded,” and designates probably a bead necklace, such as was often worn by the Egyptians. On the use of personal ornaments by the Hebrew men, as well as women, see ote on Exodus 32:2. Jewels of gold.—Literally, articles of gold. And every man that offered, offered an offering of gold.—By repeating the word “offered,” our translators have spoiled the sense. Moses is enumerating those who came. There came those who offered bracelets, earrings, rings, &c.; there came also those who offered any (other) offering of gold to the Lord. PULPIT, "They came, both men and women. That among the Hebrews gold ornaments were worn by men, as well as by women, is indicated by Exodus 3:22, and Exodus 32:2. The Egyptian men at the time of the Exodus wore armlets, bracelets, and sometimes anklets, but not often earrings Earrings, however, had been worn by the household of Jacob (Genesis 35:2). Bracelets. Rather, "buckles" or "brooches." Kalisch says, "nose-rings," and so Gesenins and Rosenmuller. Tablets. Rather, "armlets" (Furst, Cook), or perhaps "necklaces "(Gesenius Kalisch, Knobel). Every man that offered, offered an offering of gold. It is not meant that every man who offered anything gave with it an offering of gold, but simply that, besides those who brought the articles named there were others who brought gold offerings of some different kind.
- 46. 23 Everyone whohad blue, purple or scarlet yarn or fine linen, or goat hair, ram skins dyed red or the other durable leather brought them. GILL, "And every man with whom was found blue, and purple, and scarlet,.... Wool or yarn of either of the colours; unless it can be supposed there might be with some of them the ingredients with which colours were made, brought with them out of Egypt: and fine linen; they had brought out of Egypt, and for which that country was famous: and goats' hair; which in those countries was so long as to be shorn like the wool of sheep: and red skins of the rams; died red, for it does not mean any that were naturally so, of which none are known: and badgers' skins; see Exo_25:5 of each of these, such who had them in their possession, and their hearts were willing to part with them: brought them; to Moses, to the tabernacle or tent where he was. PETT, "Exodus 35:23-26 ‘And every man, with whom was found bluey-violet, and purpley-red, and scarlet, and fine linen, and goats' hair, and rams' skins dyed red, and dolphin skins, brought them. Every one who offered an offering of silver and bonze brought Yahweh’s offering; and every man, with whom was found acacia wood for any work of the service, brought it. And all the women that were skilled (‘wise-hearted’) span with their hands, and brought what they had spun, the bluey-violet, and the purpley-red, the scarlet, and the fine linen. And all the women whose heart stirred them up in skilfulness spun the goats' hair.’ Both men and women brought what they could, the men providing dyed cloth, fine linen, and so on, including acacia wood that they were keeping by for another purpose. And the enthusiastic women did the skilled work of spinning in their tents at home and then brought it to Moses’ workers. Clearly goats’ hair was seen as requiring special expertise.
- 47. 24 Those presentingan offering of silver or bronze brought it as an offering to the Lord, and everyone who had acacia wood for any part of the work brought it. GILL, "Every one that did offer an offering of silver and brass brought the Lord's offering,.... Every one that had any quantity of either of these, whose heart was inclined freely to part therewith, brought it as a freewill offering to the Lord: and every man with whom was shittim wood; or acacia, a sort of wood which grew pretty plentifully in those parts; and such who had cut it down for some use or another, and were disposed to part with it for any work of the service; of which many things were to be made, whether they were trees they had felled, or planks and boards they had cut them into: brought it; a sufficient quantity of it, for the various uses it was to be put unto. ELLICOTT, "(24) An offering of silver.—Silver had been enumerated among the offerings which would be accepted (Exodus 25:3; Exodus 35:5), and it was therefore brought; but it is difficult to say what was done with it. All the silver actually employed in the sanctuary came from the half-shekels paid when the people were numbered. (See Exodus 38:25-28.) Perhaps the silver free-will offerings were returned to the donors. PULPIT, "Every one that did offer an offering of silver. It would seem that silver was offered by some in the way of a free-will offering, in addition to the compulsory half-shekel (Exodus 30:12-16). Curiously, however, the amount obtained in this way is not given in Exodus 38:24-29. 25 Every skilled woman spun with her hands and
- 48. brought what shehad spun—blue, purple or scarlet yarn or fine linen. CLARKE, "All the women that were wise-hearted did spin - They had before learned this art, they were wise-hearted; and now they practice it, and God condescends to require and accept their services. In building this house of God, all were ambitious to do something by which they might testify their piety to God, and their love for his worship. The spinning practiced at this time was simple, and required little apparatus. It was the plain distaff or twirling pin, which might be easily made out of any wood they met with in the wilderness. GILL, "And all the women that were wise hearted,.... That were ingenious, and had a good hand at spinning particularly, these were of the common and lower sort; the more honourable and richer sort of women are before mentioned, as bringing jewels or ornaments of gold of different sorts: but these were such who did spin with their hands; in which way they got their living: some were more dexterous at it than others: and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen; that is, yarn of these several colours, and flaxen thread, of which fine linen was made, all ready for the weaver, whether in woollen or linen. HE RY, "The work that was done for the service of the tabernacle (Exo_35:25): The women did spin with their hands. Some spun fine work, of blue and purple; others coarse work, of goats' hair, and yet theirs also is said to be done in wisdom, Exo_35:26. As it is not only rich gifts, so it is not only fine work that God accepts. Notice is here taken of the good women's work for God, as well as of Bezaleel's and Aholiab's. The meanest hand for the honour of God, shall have an honourable recompence. Mary's anointing of Christ's head shall be told for a memorial (Mat_26:13); and a record is kept of the women that laboured in the gospel tabernacle (Phi_4:3), and were helpers to Paul in Christ Jesus, Rom_16:3. It is part of the character of the virtuous woman that she layeth her hands to the spindle, Pro_31:19. This employment was here turned to a pious use, as it may be still (though we have no hangings to make for the tabernacle) by the imitation of the charity of Dorcas, who made coats and garments for poor widows, Act_ 9:39. Even those that are not in a capacity to give in charity may yet work in charity; and thus the poor may relieve the poor, and those that have nothing but their limbs and senses may be very charitable in the labour of love. K&D, "All the women who understood it (were wise-hearted, as in Exo_28:3) spun with their hands, and presented what they spun, viz., the yarn required for the blue and red purple cloth, the crimson and the byssus; from which it is evident that the coloured
- 49. cloths were dyedin the yarn or in the wool, as was the case in Egypt according to different specimens of old Egyptian cloths (see Hengstenberg, Egypt and the Books of Moses, p. 144). Other women spun goats' hair for the upper or outer covering of the tent (Exo_26:7.). Spinning was done by the women in very early times (Plin. hist. n. 8, 48), particularly in Egypt, where women are represented on the monuments as busily engaged with the spindle (see Wilkinson, Manners ii. p. 60; iii. p. 133, 136), and at a later period among the Hebrews (Pro_31:19). At the present day the women in the peninsula of Sinai spin the materials for their tents from camels' and goats' hair, and prepare sheep's wool for their clothing (Rüppell, Nubien, p. 202); and at Neswa, in the province of Omän, the preparation of cotton yarn is the principal employment of the women (Wellstedt, i. p. 90). Weaving also was, and still is to a great extent, a woman's work (cf. 2Ki_23:7); it is so among the Arab tribes in the Wady Gharandel, for example (Russegger, iii. 24), and in Nubia (Burckhardt, Nub. p. 211); but at Neswa the weaving is done by the men (Wellstedt). The woven cloths for the tabernacle were prepared by men, partly perhaps because the weaving in Egypt was mostly done by the men (Herod. 2, 35; cf. Hengstenberg, p. 143), but chiefly for this reason, that the cloths for the hangings and curtains were artistic works, which the women did not understand, but which the men had learned in Egypt, where artistic weaving was carried out to a great extent (Wilkinson, iii. pp. 113ff.). (Note: For drawings of the Egyptian weaving-stool, see Wilkinson, iii. p. 135; also Hartmann, die Hebräerinn am Putztisch i. Taf. 1.) COKE, "Exodus 35:25. And all the women that were wise-hearted did spin— Women of the first rank among the Hebrews used in former times to employ themselves in spinning: this too was usual, even with princesses, among the Greeks and Romans, as well as among the Egyptians: Homer and Herodotus supply us with sufficient proofs. (See also Braunius, de Vest. Sacerdot. lib. 1: cap. 17.) REFLECTIO S.—Their swift obedience to the command was a blessed proof of the sincerity of the repentance which they had professed. They no sooner hear than they obey: delays in duty are dangerous; what we do, we must do quickly: their hearts were willing, and therefore their hands were open; a genuine principle of love makes a cheerful giver. The richest jewels are brought in: they who have tasted of the grace of God, think they can never enough testify their gratitude to him. It was not, indeed, in every man's power to bring gold or diamonds, but if it was a sheep skin, or goat's hair, it was accepted: not the greatness of the gift, so much as the temper of the giver, is precious in God's sight. The idol calf had robbed them of much: it is a shame to reflect how much we have spent upon our sins; yet the spoils of Egypt abundantly supplied them: they had indeed better have left the gold behind than made a god of it; but now they have an opportunity of employing even the unrighteous mammon in the service of the living God. While some are opening their stores, others are at work with their hands: every man has something that he can do for God and his neighbour; and we should remember, that a thread spun for the tabernacle, or two mites cast into the treasury of God, will prove more durable riches than, if we could fill our coffers with diamonds, or adorn our own houses with tapestry of gold.
- 50. ELLICOTT, "(25) Allthe women that were wise-hearted—i.e., “all who had sufficient skill.” Spinning was probably a very general accomplishment of the Hebrew women. It was effected in early times by means of a wheel and spindle, with or without a distaff. The only materials used for the fabrics of the sanctuary appear to have been flax and goats’ hair. The flax was dyed before it was spun into thread, as sometimes by the Greeks (Horn. Od. iv. 135). Of fine linen.—Rather, of white. Most of the Egyptian linen is of a yellowish white, being made from flax imperfectly blanched. PULPIT, "All the women that were wise-hearted—i.e; "skilful." See the comment on Exodus 28:3. Brought that which they had spun, both of blue, etc. The flax itself was dyed, so that the thread produced was already coloured. Of fine linen—i.e. "white." All the threads were flaxen. 26 And all the women who were willing and had the skill spun the goat hair. GILL, "And all the women whose heart stirred them up in wisdom,.... To be ingenious in their business, and to study to do it in a curious manner, and to do that which others could not: spun goats' hair; some join the phrase, "in wisdom", in the preceding clause with this, neglecting the accent "Athnach", which divides them, thus, "in wisdom spun goats' hair"; and which, without being separated from the preceding clause, may be understood and repeated in this: for, as Aben Ezra says, to spin goats' hair was an art that required excellent wisdom; and so Jarchi: in the eastern countries there is a sort of goats' hair very bright and fine, and hangs to the ground, and the beauty of it is equal almost to that of silk, and is never sheared, but combed off, and the women of the country spin it; and at this day a great trade is driven with it at Angora and Aleppo (c). ELLICOTT, "(26) All the women whose heart stirred them up in wisdom spun goats’ hair.—It would seem to have been more difficult to produce a thread from goats’ hair than from flax. Only the most skilful undertook the more difficult task.
- 51. 27 The leadersbrought onyx stones and other gems to be mounted on the ephod and breastpiece. BAR ES, "The precious stones Exo_28:9 and spices were contributed by the rulers, who were more wealthy than the other Israelites. CLARKE, "The rulers brought onyx stones - These being persons of consequence, might be naturally expected to furnish the more scarce and costly articles. See how all join in this service! The men worked and brought offerings, the women spun and brought their ornaments, the rulers united with them, and delivered up their jewels! and all the children of Israel brought a willing offering unto the Lord, Exo_36:29. GILL, "And the rulers brought onyx stones, and stones to be set,.... Or "stones of fillings" (d), to be set in ouches, and fill them up, as stones set in rings do: for the ephod, and for the breastplate; the onyx stones were for the shoulder pieces of the ephod; and the other stones were for the breastplate of judgment, and both to be borne by the high priest, for a memorial of the children of Israel before the Lord, whose names were engraven on these stones: the rulers are mentioned last, as bringing their offerings: the reason of which may not be, because they were backward to it, for they might offer earlier, though recorded last; or if they offered last, it might be because they brought things that others could not; namely, the precious stones here mentioned, and other things in the next verse, the common people had not; though some of the Jewish writers tax them with dilatoriness, and observe a letter wanting in the word for "rulers", it generally has; omitted to denote, as they think, that they were slow and backward in offering; so Jarchi notes from R. Nathan. K&D, "The precious stones for the robes of the high priest, and the spices for the incense and anointing oil, were presented by the princes of the congregation, who had such costly things in their possession. ELLICOTT, "(27) The rulers brought onyx stones, and stones to be set.—The “rulers” here intended are probably the “princes of the tribes” of Israel ( umbers
- 52. 1:16; umbers 3:3;umbers 3:5, &c.). The twelve stones required for the breastplate would naturally be contributed by the twelve chiefs of the tribes whose names they were to bear (Exodus 28:21). The two onyx stones for the ephod (Exodus 28:9-12), may have been the further gift of two of the number, who happened to possess stones of the large size needed. PETT, "Exodus 35:27-28 ‘And the rulers brought the onyx stones, and the stones to be set, for the ephod, and for the breastplate; and the spice, and the oil; for the light, and for the anointing oil, and for the sweet incense.’ The wealthier leaders brought the more valuable jewels, especially those which were required for the ephod and the breastpouch, and spice and oil. The latter being for the lamp, for the anointing oil and for the incense. PULPIT, "Exodus 35:27, Exodus 35:28 The rulers are, no doubt, the "elders" of Exodus 3:16; Exodus 4:29; Exodus 24:9, etc. Moses had made them "rulers," or rather, "princes" (sarey), according to the advice of Jethro (Exodus 18:25). They brought onyx stones for the ephod (Exodus 28:9-12) and stones to be set,—i.e; gems for the breastplate (Exodus 28:17-20); oil of olive for the lamp (Exodus 27:20) and the holy ointment (Exodus 29:24), and spice for the same (Exodus 29:23, Exodus 29:24) and for the incense (Exodus 29:34). 28 They also brought spices and olive oil for the light and for the anointing oil and for the fragrant incense. GILL, "And spice and oil,.... Such excellent spices and precious oil, pure oil olive, as the common people had not, and which they brought out of Egypt; the one was for the light: for the light of the candlestick only; the oil, and other spices: were for the anointing oil, and for the sweet incense; the spices for the former were pure myrrh, sweet cinnamon, sweet calamus and cassia; and for the latter, stacte, onycha, galbanum, with pure frankincense.
- 53. 29 All theIsraelite men and women who were willing brought to the Lord freewill offerings for all the work the Lord through Moses had commanded them to do. GILL, "The children of Israel brought a willing offering unto the Lord,.... What they did, whether more or less, they did it cheerfully and willingly, as to the Lord, for his service and glory: every man and woman, whose heart made them willing to bring for all manner of work, which the Lord had commanded to be made by the hand of Moses: See Gill on Exo_35:21 and as there were work and service of God's appointment to be done in the legal tabernacle, so there are in the Gospel church; such as prayer, praise, preaching, and hearing the word, and the administration of ordinances; and for the support of which contributions are made; and all this is to be done willingly and cordially: the Gospel is to be preached not by constraint, but willingly, not for filthy lucre sake, but of a ready mind; the word is to be heard and received with all readiness, and ordinances are to be submitted to cheerfully, and with the whole heart; and the contributions made for the poor, and the support of divine service, are to be generous and bountiful: and those who have such a willing heart and spirit, have it not by nature or of themselves, but from the efficacious grace of God, which makes them a willing people in the day of his power; and from the free Spirit of God, who works in them, both to will and to do of his good pleasure; and from the love of God and Christ constraining them to it: and these act according to their several abilities, some have more grace and greater gifts, and others lesser and meaner; as well as some have more of this world's goods than others, and so capable of doing more service; but all, according to their capacity, of every sex and class, are to contribute all they can freely and willingly, to the carrying on of the cause of God and interest of religion: some bring gold, and some goats' hair, some silver, and some brass, &c. but all being offered willingly, from right principles, and with right views, is acceptable. ISBET, "CHEERFUL GIVERS ‘Every man and woman whose heart made them willing to bring.’ Exodus 35:29 The sharp discipline that followed the calf worship produced at least a temporary effect. The preparations for building the Tabernacle were welcome, not only as a sign of reconciliation, but as meeting the sensuous needs of the people, who had
- 54. found the atmosphereof a religion without an image or a temple too pure. So this joyous and hearty response to the call for offerings had probably a double source,— in real repentance and desire to make amends, and in a less lofty but most natural preference of such outward service to more spiritual obedience. We may take this chapter as teaching great principles about acceptable offerings, whether of money, or of work, or of selves. I. ote the motive of all true service. Four times, in the course of these verses, is it laid down: ‘Every one whose heart stirred him up, and every one whose spirit made him willing.’ There were many offerings that were compulsory, and much that was of statutory obligation in the Mosaic code; but there was always a door open through which the free spirit of voluntary and glad surrender could find its way in, to put life into the formal and mechanical required service, and here, at the foundation of the whole, all is entrusted to its power. What was exceptional then is universal now. The spontaneous glow of grateful emotion which must needs express itself, and delights in giving, is marred, not only by ‘grudging’ within, but by ‘necessity’ without. These two are, as Paul tells us, its chief foes. The one is our fault; the other has for centuries, in many lands, been the curse of Christian churches. But it is marred also by the deadening influence of habit. If all our so-called Christian service and offerings were put through the sieve, how much of it would be caught by these various meshes, and how little would fall as pure grain on the floor of Christ’s barn! How can such glad willingness be secured and maintained? Only by looking continually to Jesus. If we keep ourselves in touch with His great love and unspeakable gift, we shall joyfully give all to Him. Our responsibility is all the greater because we are left to assess ourselves. We stand alone with Christ, and He asks, ‘How much owest thou?’ II. ote the measure of all true service. The catalogue of gifts for the tabernacle reiterates such phrases as ‘every man with whom was found’ so and so ‘brought them.’ Each brought what each had. That seems a very obvious truism; but, like a great many other such, it is full of teaching, and often sufficiently hard to apply, and very illuminative when applied. ‘She hath done what she could’ may have been an apology for the mode of Mary’s uncalculating gift, but it was a high requirement as to the measure of service which He accepts. He asks not, How much is given? but, Is any kept back? There is little fear of any excess in the direction of over toil or liberality in Christ’s service. What it does need, is that the stringent requirement should be pressed home, and that the lesson should be learned that service short of capacity is sin. The principle helps to settle, not only the amount, but the manner of our work. There is a woeful lack of sanctified originality among us. How seldom do we see
- 55. Christians striking outa path of service for themselves, having evidently consulted their own aptitudes and found their vocation! God has made us as we are, and set us where we are, that our individuality may do work for Him which no other can do. “A poor thing, sir, but mine own,” may be said of all real work for Him. Again, the principle that capacity settles duty, needs to be laid to heart by the people who are always seized with a sudden access of unusual humility when any request for service is made them. ‘Oh! it isn’t in my way,’ ‘I have no gift that way,’ ‘Try somebody else who would do it better,’—and so on, and so on. Disinclination for a given kind of service is often an indication of unfitness, and we work best where inclination pulls in the traces with duty; but we need to be very sure that it is the special task, and not work of any sort, that we are disinclined to; and we have to remember that capacity and inclination do not always go together, but that Christ has many offices for us which crucify flesh and blood, and has never promised to set us no tasks which we cannot do without tears and agony. We may not like the service; but if we can do it, we should do it, and we shall best ascertain whether we can, by trying. We may not like the service in itself, but if we love Him we should like it, and our spirit should make us willing. III. ote the variety of offerings all equally needed and prized. The list is very instructive, both as to the diversity of gifts brought and needed, and as to the estimation in which they were held. All had equal consecration, because all made one whole. All was equally precious, if all was given with the same spirit. So there is room for all sorts of work in Christ’s great house, where there are not only ‘vessels of gold and of silver, but also of wood and of earth,’ and all ‘unto honour, … meet for the Master’s use.’ The smallest deed that co-operates to a great end is great. The more feeble are necessary. Everybody may find a corner where his special possession will work into the general design. So here the contributions of the princes are put last. The large subscriptions are at the end of the list, that we may learn that heaven measures by a different standard from the vulgar estimates of earth, and that all gifts laid on God’s altar are reckoned, not by what we call their value, but by their motive. There is a strange collection in God’s great storehouses, where He keeps His servants’ offerings. Cups of cold water, and widows’ mites, lie side by side with ‘all this great store,’ which David piled up for the temple. The worth of our poor work depends on its motive, and if it is done for love of Christ, He will keep it as among His precious things, and use it to build His house. Illustration ‘Preachers have on this text a fine opportunity for teaching the principles and methods of Christian giving. Careful attention may be given to these points. The duty of separating, and laying aside, as a matter of careful thought, and thankful love, a portion of what we earn, calling it “God’s money,” and having it ready at hand for all claims of worship, work, or charity, that may come to us. Christian storing is the secret of ability in Christian giving. The proportion we should lay
- 56. aside, each onemust decide for himself. In it he must only take care that Christian feeling gains adequate and unhindered expression. Exactly what is supremely needed in our day is, that promiscuous and impulsive charity should pass into systematic and principled separation from our means of a portion, which is to be devoted wholly to God, as the constant acknowledgment that all we have is His. Earnestly press that right habits, in relation to the apportionment of Christian monies, need to be formed early in life.’ PETT, "Exodus 35:29 ‘The children of Israel brought a freewill-offering to Yahweh; every man and woman, whose heart made them willing to bring, for all the work which Yahweh had commanded to be made through Moses.’ So all who were willing brought their gifts freely so as to complete the work which Yahweh had shown Moses as requiring to be done. BI, "A willing offering. The willing offering Remember that at this time there was no legislation to Israel about giving. A little while after there were strict laws how much they were to give—and every Israelite was by law presently compelled to give no less than two-tenths—first one-tenth and then another tenth—one-fifth of all his property to God; but now that legislation had not taken place, and they gave in the freeness of their own willing hearts. But God has withdrawn legislation again with respect to His Church’s gifts to Him. Only He has laid down broad principles—and we act upon those broad principles in the freedom of the gospel. And here is our opportunity of testing our great love to God—that we are ourselves to be a law to ourselves, that we should give as the Spirit of God moves us. Now let us see, a little more carefully, some rules for giving. We cannot give before we have received. We can only give Him of His own; and, therefore, he who would be a good giver must be careful first to be a good receiver. I. Having received largely and freely, then, to give is first to give one’s self. And I would advise you, before you make any gift whatsoever, to go through an express act of surrender of yourself to God. That done, then make your gift, whatever it be, that you have in your heart to give—make it a solemn, consecrated gift. By some special acts of prayer, dedicate it to God. Then make your act of charity, to the Church or to your fellow-men. II. And now the practical question comes—how much ought we to give? A question which, in the freeness of the gospel, it is impossible to answer. The answer would vary according to many circumstances, so that it would be impossible to lay down one abstract law. The line has too often, perhaps, been drawn, that it becomes a Christian to give one-tenth of his income to God. But if a man with small means ought to give one- tenth, then a man with double the means ought to give a fifth; because the rate of giving ought to rise in proportion to the income. And, again, the rate of the giving must be according to the demands and the claims which are upon the Christian. So that those who have families—wives and children—depending upon them, ought not to give in the same proportion to their income as those who have none. So that should it be that any
- 57. person, either ofhis own fault or other’s fault, is involved in debt, then that person should consider first the justice of paying the debt, and then go on to the luxury of giving to God or to the Church. I do not say that a person who is in debt should be deprived altogether of the privilege of giving to God. Because, if he make his gift to God a thing taken out of that which he would certainly otherwise have spent upon himself, then he is not injuring his creditors, though he gives part of his income, and though he be in debt, to God. But then he must be careful that by that gift he does not defraud his creditors, because there must be perfect justice before charity. (J. Vaughan, M. A.) The blessings of giving There is nothing so like God—because the essence of God is He is always emitting. “He opens His hand, and fills all things living with plenteousness”: and all things are His. And the more expansive our minds, the more open our hearts, the more we give, the more we grow into the likeness of the great giving God. And it is such a sweet feeling one almost fears that we may be led to do it for the very sweetness there is in the act. But it is the happiness of giving when it is done to express our own feelings of love to Jesus. And though there is no merit in any gift that any man can ever give, yet there is “a good foundation for the time to come.” And this is the way it is a foundation. It is an evidence. In the great day of judgment, the thing examined will be, “Did you love Christ?” For witness there will stand out your acts, to prove whether you did or did not love Christ— that is, whether you had accepted His salvation, and had loved Him in return. And your acts will stand out in testimony, to prove or disprove your love to Christ. And not only so. This world is a failing world, and everything around us will be bankrupt. Therefore, do you so use “the mammon of unrighteousness,” the spoils of Egypt—money—do you so use “the mammon of unrighteousness” that it will be a “friend” to you—not an enemy, to rise up against you as a witness to your selfishness, and your pride, and your worldliness, but a friend to speak for you. (J. Vaughan, M. A.) Free giving I. The lord’s offering should be immediate. The people in this instance were sufficiently informed of the need. They had time to learn how far they could individually meet it, and then they returned with their presents. A simple, practical reply this, to the Divine call. “He gives twice that gives quickly.” Emergencies are not continuous. II. The lord’s offering must be voluntary. III. The lord’s offering is to be of such as we have, Good wishes and approving words bring down no scales which turn with deeds. “ Most men,” said Sydney Smith, “are ready to act the good Samaritan without the oil and the two pence.” IV. The lord’s offering may be complete (chap. 36:5, 6). (De Witt S. Clarke.) A great demand, and the gracious response I. A great demand. 1. God sometimes makes demands upon His people. Sometimes by providential calls for help. Our brother dies suddenly and leaves his orphan children dependent on our
- 58. care. In thesechildren God comes to us and says—Give! 2. The demands which God makes upon His people are sometimes apparently harsh and unreasonable. Here, from these newly-escaped slaves, He demands a Tabernacle which cost, it is computed, at least £250,000. 3. God sometimes makes demands upon His people which cannot be met without real self-sacrifice. 4. He demands that these sacrifices shall be made with good will (chap. 25:2, 35:5; 1Co_8:12; 1Co_9:7). God makes such demands upon His people— (1) Not because He needs anything at their hand (Psa_50:9-12). (2) But solely for their welfare. (a) They need to be saved from covetousness, which is idolatry. (b) They need to have their character ennobled, and this can be accomplished only by the exercise of self-denial. (c) They need channels for the expression of gratitude and joy. By those who truly love God, opportunities by which they may honour Him are welcomed with eager joy. II. A glorious response. The demand for contributions for the erection of the Tabernacle was more than met (Exo_36:5-7). How did this come to pass? 1. A spirit of holy enthusiasm possessed the people. 2. This spirit of holy enthusiasm possessed not a few wealthy men only, but the whole people (Exo_35:21; Exo_35:29). 3. This spirit of holy enthusiasm moved them to give not only of their superfluity, but also things needful to them in daily life (Exo_35:22-24); and not only to give, but also to labour (Exo_35:25). 4. This spirit of holy enthusiasm transformed every sacrifice that was made for God into an occasion and cause of great joy. So, again, was it at the erection of the Temple (1Ch_29:9). Finally, this glorious response on the part of the people was gloriously acknowledged by the Most High (chap. 40:34, 35). (The Preacher’s Monthly.) An old subscription list There was plenty of compulsory work, of statutory contribution, in the Old Testament system of worship. Sacrifices and tithes and other things were imperative, but the Tabernacle was constructed by means of undemanded offerings, and there were parts of the standing ritual which were left to the promptings of the worshipper’s own spirit. There was always a door through which the impulses of devout hearts could come in, to animate what else would have become dead, mechanical compliance with prescribed obligations. I. We have set forth here the true motive of acceptable service. “They came, every one whose heart stirred him up, and every one whom his spirit made willing.” There is a striking metaphor in that last word. Wherever the spirit is touched with the sweet influences of God’s love, and loves and gives back again, that spirit is buoyant, lifted, raised above the low, fiat levels where selfishness feeds fat and then rots. The spirit is
- 59. raised by anygreat and unselfish emotion. Continual contact with Jesus Christ, and realization of what He has done for us, is sure to open the deep fountains of the heart, and to secure abundant streams. If we can tap these perennial reservoirs, they will yield like artesian wells, and need no creaking machinery to pump a scanty and intermittent supply. We cannot trust this deepest motive too much, nor appeal to it too exclusively. Let me remind you, too, that Christ’s appeal to this motive leaves no loophole for selfishness or laziness. Responsibility is all the greater because we are left to assess ourselves. The blank form is sent to us, and He leaves it to our honour to fill it up. Do not tamper with the paper, for remember there is a Returning Officer that will examine your schedule who knows all about your possessions. II. We get here the measure of acceptable work. We have a long catalogue, very interesting in many respects, of the various things that the people brought. Such sentences as these occur over and over again—“And every man with whom was found” so-and-so “brought it”; “And all the women did spin with their hands, and brought that which they had spun”; “And the rulers brought” so-and-so. Such statements embody the very plain truism that what we have settles what we are bound to give. Or, to put it into grander words, the capacity is the measure of duty. Our work is cut out for us by the faculties and opportunities that God has given us. The form as well as the measure of our service is determined thereby. “She hath done what she could,” said Jesus Christ about Mary. We often read that, as if it were a kind of apology for a sentimental and useless gift, because it was the best that she could bestow. I do not hear that tone in the words at all. I hear, rather, this: that duty is settled by faculty, and that nobody else has any business to interfere with that which a Christian soul, all aflame with the love of God, finds to be the spontaneous and natural expression of its devotion to the Master. The words are the vindication of the form of loving service; but let us not forget that they are also a very stringent; requirement as to its measure, if it is to please Christ. “What she could.” The engine must be worked up to the last ounce of pressure that it will stand. All must be got out of it that can be got out of it. III. Notice, again, how in this list of offerings there comes out the great thought of the infinite variety of forms of service and offering, which are all equally needful and equally acceptable. The list begins with “bracelets, and ear-rings, and rings, and tablets, all jewels of gold.” And then it goes on to “blue, and purple, and scarlet, and fine linen, and red skins of rams, and badgers’ skins, and shittim wood.” And then we read that the women did spin with their hands, and brought that which they had spun—namely, the same things as have been already catalogued, the blue, and purple, and scarlet, and fine linen. That looks as if the richer gave the raw material, and the women gave the labour. Poor women, they could not give, but they could spin. They had no stores, but they had ten fingers and a distaff; and if some neighbour found the stuff, the ten fingers joyfully set the distaff twirling, and spun the yarn for the weavers. Then there were others who willingly undertook the rougher work of spinning, not dainty thread for the rich soft stuffs whose colours were to glow in the sanctuary, but the coarse black goats’ hair which was to be made into the heavy covering of the roof of the Tabernacle. No doubt it was less pleasant labour than the other, but it got done by willing hands. And then, at the end of the whole enumeration, there comes—“And the rulers brought precious stones, and spices, and oil,” and all the expensive things that were needed. The big subscriptions are at the bottom of the list, and the smaller ones are in the place of honour. All this just teaches us this—what a host of things of all degrees of preciousness in men’s eyes go to make God’s great building! All the things that are given, and the works that are done from the same motive, because of the willing heart, stand upon the same level of acceptance and preciousness in His eyes, whatever may be their value in the market-
- 60. place. (A. Maclaren,D. D.) Free giving I. Co-operation in free giving. 1. The men brought their gifts (Exo_35:23-24). 2. The women brought their gifts (Exo_35:25-26). 3. The rulers brought their gifts (Exo_35:27-28). II. Giving based on an acceptable principle. 1. Its motive was right (Exo_35:29). 2. Its judgment was correct. (1) The givers did what they could in their respective lines. (2) The character and variety in the gifts noticeable. III. Free giving, in its influence upon God (Exo_35:30-35). 1. If the gifts had not been forthcoming, the special skill would not have been brought into requisition. 2. The gifts, without the skill to use them, would have been of no account. 3. A Divine law is here discovered—God ever imparts to a willing people every needed grace for complete success. Lessons: 1. The contrast between the children of Israel bowing before the calves of gold and bearing cheerful offerings for God’s sanctuary, is marked and suggestive. (1) It suggests the power of a sentiment for good or evil. (2) It suggests the responsibility of leaders of the people. The few create the sentiment, the many adopt it. 2. The contrast between the feelings of their covenant God toward them in these opposite attitudes. (1) Toward His sinning people He is angry. (2) Toward His obedient people He is full of grace and blessing. 3. Suggestive also is the contrast between the joy and peace of a disobedient and an obedient people. 4. We have here an instructive example of how much can be accomplished by a willing and united people in a short time. (1) Consider the costliness of the Tabernacle. (2) Consider the skill required. (D. C. Hughes, M. A.) Free gifts for the Tabernacle
- 61. I. Art shouldbe consecrated to the service and worship of God. Emptiness and gloom do not honour Him whose are the silver and the gold, and whose handiwork is manifest in star and crystal, flower and feather. We cannot go far wrong when the Word of God encourages us in chaste use of symbols, making art the handmaid of religion, and every avenue to the soul a highway to God. II. The artizan’s calling is honoured of God and his lawgiver. He who is diligent in business and fervent in spirit serves the Lord, and even in our manual occupations we may be fellow-workers with God. He who works rightly is so far God-like. III. Giving, when rightly done, is an act of worship. To hear the Word without an offering is to be a hearer of it and not a doer. Stinginess in a Christian contradicts the cross and its lesson. We are to give promptly and regularly. Zeal cools by delay. Ideas shrink and vision shortens when the heart is not roused. Like the willing people before Moses, let us give now and see the good of our gifts while we live. Better be our own executors, writing our wills on living human hearts rather than on the skins of dead sheep or lawyers’ foolscap. IV. Impulsive generosity is not to be contemned. Sentiment is more powerful than logic, and every minister of Christ and leader of men should imitate Moses, who proved himself, under God, a heart-rousing, pocket-compelling preacher. To thrill the money- nerve unto good ends is a noble achievement. Then the maid forgets her ornaments. The lady’s jewels are cast into the molten mass that is to make a church bell, supply the needs of the battle-field, the hospital, or the famine-stricken land. V. The path of sacrifice leads us to Christ and His cross. The heart that prompts the offer of the cup of cold water, when cultivated by Divine grace to highest possibilities, rests only under the cross of Calvary. (William E. Griffis.) Materials and offerings I. The materials of which the Tabernacle was made. 1. Various. Nothing is too good for God’s service. Common things are useful, and not to be despised. The meanest things may be sanctified to God’s service. In the Church of Christ we find persons of all nations and stations. Sinners of every degree, colour, character, and size; redeemed, called, sanctified, and blessed, are the materials with which God builds His spiritual house. 2. Suitable. We cannot improve on God’s Choice, nor conceive of a better plan. So in the Church of God perfect wisdom is seen. His glory is great in our salvation. Christ will have a revenue of praise from every soul He rescues from hell. Great sinners are just suitable for a great Saviour. 3. Very costly. Who can tell the value of one soul? 4. Mostly from Egypt. God gathers all the materials for His sanctuary out of the house of bondage. 5. Beautiful. 6. Durable. II. The willing people who brought the materials. A beautiful illustration of the fruit and effect of God’s forgiving love. Having willing hearts, the people brought willing offerings. All classes had a share in the giving—poor as well as rich—and all their gifts were
- 62. accepted. III. The skilfulworkmen who brought the materials into beauteous form. (R. E. Sears.) Voluntary contributions for Church work I. Let us compare their design in erecting the Tabernacle with ours. It was to establish a religion which, when we consider, we cannot but rejoice that we live in brighter days. Not that we would speak disrespectfully of a system which God Himself instituted; but we may safely say that it was inferior to ours. When the Jews laboured to build the Tabernacle they laboured to establish a religion that was— 1. Obscure. There was some light, but it was mingled with much darkness. The truths taught were enveloped in obscurity. 2. Their system was contracted. When they sought to build a Tabernacle, it was only for the use of a million or a million and a half of people. Theirs was a spirit of sectarianism. It was wisely appointed, indeed, to keep them from mingling with the heathen around them. But we cannot help rejoicing that we are not thus shut up. The gospel is designed for all nations, tongues, and people. 3. Their system was burdensome. Their observances were pompous, their rites were numerous and costly. But our yoke, in this respect, is easy, our burden is light. Here are but few institutions, and those are simple and efficient. 4. Their system was temporary. It was only suited to the Jewish meridian, it was only adapted to the service of the Tabernacle. Whereas the Christian system is adapted to every government, for it interferes with none; to every climate, for it is not regulated by the usages of country; to all people, for it is alike friendly to all. II. Let us compare the exertions of the jews with ours, in reference to these respective systems. 1. Their exertions were prompt. 2. General. 3. Proportionate. All seemed to ask, “What talent have I by which I may promote this cause?” If our Churches were possessed of this spirit, how much more would be done: ministers can preach and speak, but there must be collectors also, distributors of reports, etc. Those who have not a ready tongue, may have a flowing pen. III. Let us consider the obligations under which they were laid, and under which we also are. Laid. 1. They had received a revelation from heaven. If they who received a revelation under the influence of terror did so much, we ought surely to do more! If they did so much under the smoke of Sinai, ought not the droppings of the cross to influence us? Oh, let us feel ashamed that we have made so few exertions. 2. They had experienced merciful deliverances from heaven. 3. They had enjoyed merciful supplies from heaven. (J. Blackburn.)
- 63. The popular response 1.The answer of the people was marked by the spirit of willinghood. Some form of the word willing occurs again and again: “Every one whom his spirit made willing”; “As many as were willing-hearted.” God will have nothing out of the reluctant hand. We may throw an offering down, but it is not taken up by heaven. It evaporates downwards; it is not received by the condescending and sympathetic sun. 2. The answer was the deepest and truest cure of all murmuring. The people had been murmuring again and again, but the moment they began to work they ceased to complain. You would murmur less if you worked more. An evil thing is idleness. It must always sit with coldness, and the two must keep one another in evil countenance. The one thing to be feared is stagnation. Hear heaven’s sweet appeal for service, for sacrifice, and know that the appeal is not the demand of exaggeration, but that it is inspired by the very spirit of consideration for human feeling, and expresses the very philosophy of human spiritual education. (J. Parker, D. D.) Gifts to the Lord I. The spirit of the people was thoroughly devotional. It will result in no success whatsoever to attempt to manage the Lord’s interests in a merely mercenary and marketable way. Any Church enterprise will fail if it only seeks to please a crowd, to fire the ambition of a denomination, or become a monument of personal pride. For this is not its end; its purpose is salvation of lost souls, and anything short of that is simply waste of money and zeal. We have heard it said that once the venerable keeper of the Eddystone lighthouse was completely prostrated by the wild conflict of the ocean during a violent storm which threatened to destroy the slender shaft of stone out in the midst of the waves. He joined the small company of his helpers in guarding the windows, defending the doors, saving the boats, fastening the broken chains, till he used up his infirm strength completely. They laid him down in one of the little chambers to die, for no one could be spared to watch. After a while they came to tell him the storm was abating; but, left for a moment, he had crept up the stairs to the lantern, and was there feebly trimming the lamps. “I was afraid some vessel might miss the light,” he said in explanation. They told him, a little petulantly, that he might have spared his strength to help preserve the building. “No, no,” he answered, with an anxious look out over the offing; “I was not put out here to save lighthouses, but to save ships!” II. The spirit of the people was universally industrious. Personal labour is more valuable often than money in the Lord’s service, for it more surely carries the heart with it. There is an exquisite little story told us in the classics, of one Cressinus, whom the Romans arrested for witchcraft because he grew opulent on so small a farm. But he came to the judgment producing his tools, and displaying his hardened hands: “These are my sorceries,” he exclaimed; “these implements of honest toil are all the witcheries I know of!” And they freed him on the plea. The eight fingers and two thumbs of Christians are the best ten friends that any congregation in difficulties ever has found under God. III. The spirit of the people was self-sacrificingly liberal. There was once a man who was prospered in business and grew wealthy. Then he lavished his fortune in house and equipage, and in all personal indulgence of self. He suddenly failed, and in shame and sorrow stood by while his furniture and pictures, his horses and plate, were scattered among strangers by the glib auctioneer. Some days afterwards he happened to be present at the dedication of a mission chapel for the poor, which a Christian friend had
- 64. just erected. “Ah,how I wish,” said he, as his memory told him of his improvident excesses in former times—“how I wish now that some of the wealth I wasted was invested here with yours in this building, which will be doing God’s service long after I am forgotten!” IV. The spirit of the people was prayerfully ingenious. The principle of division of labour was carried into use among the people so that every sort of fitness should be put into service. Really, the rule appears to have been that every one should do the exact thing he could do the best, and give all he was able to offer in the line of unobtrusive contribution. There was certainly something for each man and each woman to do; and they all became alert to find out their vocation. It is remarkable to see how unconscious they are of any claim to special praise. There is no clapping of hands for each other; there is no plaudit from the skies. The famous statue of Phidias, called the Olympian Jove, was reckoned one of the wonders of the world; and the Grecian orators used to declare that on its completion Jove himself struck the pavement in front of it with glorious lightning in token of his approbation. This will do very well as a tale for a superstitious and self- seeking multitude. But our God never compliments human industry, nor flatters his creatures for simply doing their duty. They must be content to wait with the approval of their own consciences, and watch the rising of each fair enterprise like a tabernacle for God’s dwelling. V. The spirit of the people was enthusiastically affectionate. Over and over again we are reminded that their hearts were in every case “stirred up,” and their spirits were made “willing-hearted.” It is not even worth while to delay in illustrating this point; for the whole after history shows that their success in such a vast undertaking came from the same temper as that which actuated the nation in after times when building the Temple: “The people had a mind to work.” Therein is our very best lesson for modern endeavour. (C. S. Robinson, D. D.) Willinghood I. Describe the willing offerer. He is one who gives— 1. As much as he can. 2. Of the best he has. 3. Cheerfully, as to the Lord. II. Offer some reasons for willingness in the service of God. 1. The Lord loves a cheerful giver. 2. The value of what is given in enhanced by the manner of the bestowment. 3. The willingness of one stirs the liberality of others. 4. Good works are often delayed, fatally, by the slowness of giving. 5. We are not our own, and all we have is God’s. 6. God gave “this unspeakable gift” willingly. (Biblical Museum.) Strange offerings
- 65. About nine o’clockin the morning the people gathered together in the church. Fully five hundred natives were present, and the building seemed to be well filled. It is hard to say how many the Port Moresby church will hold. The people sit on the floor. They have a way of folding up their legs and then sitting on them, and this saves space by doing away with all need for chairs. They can stay seated in this cramped position for an hour or two. Upon this occasion the floor was almost entirely covered with people who listened well to what was said. I have never faced such a congregation before. Towards the front the people were simply but decently dressed. Many of them were young men and women who are being trained for native teachers in the Mission School. You had only to look a few yards behind them to see the naked savage sitting almost motionless, and looking just a little hideous in his grotesque ornamentation. To look from one man to another was to see what has been done, and what can be done for these people by the gospel of Christ. The collection was a very strange one. Very few of the people have any money, so, instead of silver and gold, they brought such as they have—viz., 325 spears, 65 shell armlets, 92 bows, 180 arrows, besides shields, drums, shell necklaces, feather and other ornaments. Altogether, counting money given by the missionaries and the native teachers, the collection was worth f30 1s. 6d. (Lewis, Missionary in New Guinea.) Self-denying offerings of women General Longstreet, speaking of the struggle at Centreville, says: “The Federals had been using balloons in examining our positions, and we watched with envious eyes their beautiful observations, as they floated high up in the air, and well out of the range of our guns. We longed for the balloon that poverty denied us. A genius arose for the occasion and suggested that we send out and gather together all the silk dresses in the Confederacy and make a balloon. It was done, and soon we had a great patchwork ship of many and varied hues.” (H. O. Mackey.) Consecrated jewels A few months before the death of Miss Frances Ridley Havergal, the sweet and accomplished missionary poetess, she sent to the Church Missionary Society her jewels, value f50. Had she been strong enough, she herself would have gone to India. Consecrated plate Lord Shaftesbury, on one occasion, said to me, “I am going to build a schoolroom in your parish.” I knew that he had a good many claims on him, and I said “Let me help you to collect the funds.” But he would not, and he built schoolrooms in two of the parishes on the estate. Afterwards he said to me, “You asked me to allow you to help me in collecting funds, but I thought it was not my duty to do so. Do you know how I got the money?” I said, “No, of course I do not.” “Well,” he said, “I found I had so much more plate left me by my father than I wanted, that I thought I would sell enough to build these two schoolrooms.” (Bp. Bickersteth.) The motive to liberality Diodorus Siculus relates that the forest of the Pyrenean Mountains being set on fire, and the heat penetrating to the soil, a pure stream of silver gushed forth from the bosom of
- 66. the earth andrevealed for the first time the existence of those rich lodes afterwards so celebrated. Let the melting influence of the cross be felt, let the fire of the gospel be kindled in the Church, and its ample stores shall be seen flowing from their hidden recesses and becoming “the fine gold of the sanctuary. (J. Harris.) Offerings of devotion The Rev. Dr. D. Fraser tells the following:—After a sermon preached by him at the opening of a church elsewhere, a lady of fashionable position in society came to him. “Why should I have two watches while the house of God remains unpaid for?” He replied, “Really, I cannot tell why.” She then said, “Well, I will give the better watch of the two toward the cost of the church.” She did so, and a jeweller paid f25 for it, which was a sensible addition to the fund. Dr. Fraser added that at another collection, on the previous Sunday, a lady who had not a piece of gold, and who did not care to give silver, took the chain off her neck and put it on the plate. She would lose nothing by that. They might say that these were impulsive women. Well, impulsive women might rise up to condemn illiberal men in the day of the Lord. Variety of offerings in God’s treasury I remember once being in the treasury of a royal palace. There was a long gallery in which the Crown valuables were stored. In one compartment there was a great display of emeralds, and diamonds, and rubies, and I know not what, that had been looted from some Indian rajah or other. And in the next case there lay a common quill pen, and beside it a little bit of discoloured coarse serge. The pen had signed some important treaty, and the serge was a fragment of a flag that had been borne triumphant from a field where a nation’s destinies had been sealed. The two together were worth a farthing at the outside, but they held their own among the jewels, because they spoke of brain- work and bloodshed in the service of the king. Many strangely conjoined things lie side by side in God’s jewel-cases. Things which people vulgarly call large and valuable, and what people still more vulgarly call small and worthless, have a way of getting together there. For in that place the arrangement is not in order of what the thing will fetch if it is sold, but what was the thought in the mind and the emotion in the heart which gave it. Jewels and camel’s hair, yarn and gold and silver, are all massed together. Wood is wanted for the temple quite as much as gold and silver and precious stones. So, whatever we have, let us bring that; and whatever we are, let us bring that. If we be poor and our work small, and our natures limited, and our faculties confined, it does not matter. A man is accepted “according to that he hath, and not according to that he hath not.” He gives much who gives all, though his all be little; he gives little who gives a part, though the part be much. The motive sanctifies the act, and the completeness of the consecration magnifies it. Great and small are not words for God’s kingdom, in which the standard is not quantity but quality, and quality is settled by the purity of the love which prompts the deed, and the consequent thoroughness of self-surrender which it expresses. Whoever serves God with a whole heart will render to Him a whole strength, and will thus bring Him the gifts which lie most desires. (A. Maclaren, D. D.) Willing offerings acceptable to God There was once a missionary meeting held in the West Indies among the negroes, at which these three resolutions were agreed upon—
- 67. 1. We willall give something. 2. We will give as God has prospered us. 3. We will all give willingly. As soon as the meeting was over, a leading negro took his seat at the table, with pen and ink, to put down what each came to give. Many came forward to give, some more and some less. Amongst those that came was a rich old negro, almost as rich as all the others put together, and threw down upon the table a small silver coin. “Take dat back again,” said the negro that received the money; “dat may be according to de first resolution, but it not according to de second.” The rich man accordingly took it up, and hobbled back to his seat in a great rage. One after another came forward, and as almost all gave more than himself, he was fairly ashamed of himself, and again threw down a piece of money on the table, saying, “Dare! take that!” It was a valuable piece of money: but it was given so ill-temperedly, that the negro answered again, “No! dat won’t do yet! It may be according to de first and second resolutions, but it is not according to de last”; and he was obliged to take up his coin again. Still angry at himself and all the rest, he sat a long time, till nearly all were gone, and then came up to the table, and with a smile on his face, and very willingly, gave a large sum to the treasurer. “Very well,” said the negro, “dat will do; dat according to all de resolutions.” Whatever we do for the worship and service of God, we should do it freely, cheerfully, and cordially. “God loveth a cheerful giver.” If cheerful giving to God’s cause was required under the old dispensation, how much more is it required under the new! I must give before I can pray The venerable Dr. Sewall, of Maine, once entered a meeting in behalf of foreign missions, just as the collectors of the contributions were resuming their seats. The chairman of the meeting requested him to lead in prayer. The old gentleman stood hesitatingly, as if he had not heard the request. It was repeated in a louder voice, but there was no response. It was observed, however, that Dr. Sewall was fumbling in his pockets, and presently he produced a piece of money, which he deposited in the contribution box. The chairman, thinking he had not been understood, said loudly, “I didn’t ask you to give, Dr. Sewall, I asked you to pray.” “Oh, yes,” he replied, “I heard you, but I can’t pray till I have given something.” The worth of youthful giving The Rev. Dr. Dickson, of Baltimore, in an address at the Maryland State Sabbath-school Convention, spoke of the need of cultivating “the grace of giving” in early life. Twenty years ago, he said, he proposed to his Sabbath-school superintendent to take up a collection every Sabbath morning from the children. “Why, my dear pastor,” exclaimed the superintendent, “you shear the sheep pretty often, and this looks really like wanting to shear the tender lambs!” The thought startled the speaker. A few days after, however, he was in the store of one of his parishioners, purchasing stockings. He had selected a good article, as he thought, when the merchant inquired, “Why do you not select the lambs’wool?” “Lambs’ wool! why, are they better?” “Yes, they are a world softer, far more pliable, and I believe wear longer than those made from old sheep’s wool.” He did not remember, and needed not to inform the hearers, whether he took the stockings; but he knew that he took the fact to his superintendent, telling him that “lambs’ wool was the best wool, and he meant to try it!” The many early traits of selfishness, avarice, covetousness, subdued by the earlier formed habits of giving in children who could tell!
- 68. Bezalel and Oholiab 30Then Moses said to the Israelites, “See, the Lord has chosen Bezalel son of Uri, the son of Hur, of the tribe of Judah, CLARKE, "The Lord hath called by name Bezaleel - See this subject discussed at large in the note on Exo_28:3 (note), where the subject of superseding the work of the hand by the extra use of machinery is particularly considered. 1. From the nature of the offerings made for the service of the tabernacle, we see of what sort the spoils were which the Israelites brought out of Egypt: gold, silver, brass, blue, purple, scarlet, fine linen, rams’ skins dyed red, what we call badgers’ skins, oil, spices, incense, onyx stones, and other stones, the names of which are not here mentioned. They must also have brought looms, spinning wheels, instruments for cutting precious stones, anvils, hammers, furnaces, melting-pots, with a vast variety of tools for the different artists employed on the work of the tabernacle, viz., smiths, joiners, carvers, gilders, etc. 2. God could have erected his tabernacle without the help or skill of man; but he condescended to employ him. As all are interested in the worship of God, so all should bear a part in it; here God employs the whole congregation: every male and female, with even their sons and their daughters, and the very ornaments of their persons, are given to raise and adorn the house of God. The women who had not ornaments, and could neither give gold nor silver, could spin goat’s hair, and the Lord graciously employs them in this work, and accepts what they can give and what they can do, for they did it with a willing mind; they were wise of heart - had learned a useful business, their hearts were lifted up in the work, Exo_36:21, and all felt it a high privilege to be able to put only a nail in the holy place. By the free- will offerings of the people the tabernacle was erected, and all the costly utensils belonging to it provided. This was the primitive mode of providing proper places for Divine worship; and as it was the primitive, so it is the most rational mode. Taxes levied by law for building or repairing churches were not known in the ancient times of religious simplicity. It is an honor to be permitted to do any thing for the support of public worship; and he must have a strange, unfeeling, and ungodly heart, who does not esteem it a high privilege to have a stone of his own laying or procuring in the house of God. How easily might all the buildings
- 69. necessary for thepurpose of public worship be raised, if the money that is spent in needless self-indulgence by ourselves, our sons, and our daughters, were devoted to this purpose! By sacrifices of this kind the house of the Lord would be soon built, and the top-stone brought on with shouting, Grace, grace unto it! GILL, "And Moses said unto the children of Israel,.... After they had brought their several freewill offerings: see; observe, take notice of this, for your encouragement, that your service will not be in vain, for want of proper persons to perform this work, and to guide, direct, and oversee it: the Lord hath called by name Bezaleel, the son of Uri, the son of Hur, of the tribe of Judah; of this man, and of his descent; see Gill on Exo_31:2. HE RY 30-35, "Here is the divine appointment of the master-workmen, that there might be no strife for the office, and that all who were employed in the work might take direction from, and give account to, these general inspectors; for God is the God of order and not of confusion. Observe, 1. Those whom God called by name to this service he filled with the Spirit of God, to qualify them for it, Exo_35:30, Exo_35:31. Skill in secular employments is God's gift, and comes from above, Jam_1:17. From him the faculty is, and the improvement of it. To his honour therefore all knowledge must be devoted, and we must study how to serve him with it. The work was extraordinary which Bezaleel was designed for, and therefore he was qualified in an extraordinary manner for it; thus when the apostles were appointed to be master-builders in setting up the gospel tabernacle they were filled with the Spirit of God in wisdom and understanding. 2. The were appointed, not only to devise, but to work (Exo_35:32), to work all manner of work, Exo_35:35. Those of eminent gifts, that are capable of directing others, must not thing that these will excuse them in idleness. Many are ingenious enough in cutting out work for other people, and can tell what this man and that man should do, but the burdens they ind on others they themselves will not touch with one of their fingers. These will fall under the character of slothful servants. 3. They were not only to devise and work themselves, but they were to teach others, Exo_35:34. Not only had Bezaleel power to command, but he was to take pains to instruct. Those that rule should teach; and those to whom God had given knowledge should be willing to communicate it for the benefit of others, not coveting to monopolize it. JAMISO , "See, the Lord hath called by name Bezaleel, the son of Uri, etc. — Moses had made this communication before [see Exo_31:2-5; also see on Exo_31:2]. But now that the collection had been made, the materials were contributed, and the operations of building about to be commenced, it was with the greatest propriety he reminded the people that the individuals entrusted with the application of their gold and silver had been nominated to the work by authority to which all would bow. K&D, "Moses then informed the people that God had called Bezaleel and Aholiab as master-builders, to complete the building and all the work connected with it, and had
- 70. not only endowedthem with His Spirit, that they might draw the plans for the different works and carry them out, but “had put it into his (Bezaleel's) heart to teach” (Exo_ 35:34), that is to say, had qualified him to instruct labourers to prepare the different articles under his supervision and guidance. “He and Aholiab” (Exo_35:34) are in apposition to “his heart:” into his and Aholiab's heart (see Ges. §121, 3; Ewald, §311 a). The concluding words in Exo_35:35 are in apposition to ם ָּתא (them): “them hath He filled with wisdom...as performers of every kind of work and inventors of designs,” i.e., that they may make every kind of work and may invent designs. In Exo_36:1, ה ָשׂ ָעְו with vav consec. is dependent upon what precedes, and signifies either, “and so will make,” or, so that he will make (see Ewald, §342 b). The idea is this, “Bezaleel, Aholiab, and the other men who understand, into whom Jehovah has infused ( ְ ן ַתָ)נ wisdom and understanding, that they may know how to do, shall do every work for the holy service (worship) with regard to ( ְל as in Exo_28:38, etc.) all that Jehovah has commanded.” CALVI , "30.See, the Lord hath called by name Bezaleel. This was a great stimulus to encourage them, when they plainly saw that God presided over the work; a conspicuous proof of which was that new and extraordinary power wherewith Bezaleel and Aboliab were endued; for although they had before been noble and excellent artificers, still there is no doubt but that they were still further endowed with higher gifts, even to a miracle. Hence it is not without cause that he bids the people attend to this unexpected exertion of God’s power; since it was exactly as if he had stretched forth His hand from heaven for the advancement of the work. For which reason also the tribe of each of them is referred to, because of the conspicuous excellency of the grace, the memory of which it was fitting to celebrate in all generations. ow, as God conferred this honor on the architects of the visible sanctuary, so He declares that their names shall be glorious in heaven, who, being furnished with the illustrious gifts of the Spirit, faithfully employ their labors in the building of His spiritual temple. (Daniel 12:3.) By “the wisdom of heart,” both in the men and women, which is so often mentioned here, understand activity of mind: for not only is the seat of the affections called the heart, but also the power and faculty of the intellect as it is called: thus in Deuteronomy 29:4, it is said, “Yet the Lord hath not given you a heart to understand.” (295) BE SO , "Exodus 35:30. The Lord hath called Bezaleel — And those whom God called by name to this service, he filled with the Spirit of God, to qualify them for it. The work was extraordinary which Bezaleel was designed for, and therefore he was qualified in an extraordinary manner for it. Thus when the apostles were appointed to be master-builders in setting up the gospel tabernacle, they were filled with the Spirit of God in wisdom and understanding. ELLICOTT, "Verses 30-35 BEZALEEL A D AHOLIAB SET OVER THE WORK.
- 71. (30-35) This passageis the sequel to Exodus 31:1-6, where Bezaleel and Aholiab were designated for their respective offices, and follows closely the order, and even the wording, of that passage. The verbal resemblance is even greater in the original than in the Authorised Version. The only additions made are in Exodus 35:34-35. (34) He hath put in his heart that he may teach.—It was essential that the two master-craftsmen should be able to instruct their subordinates, to whom the actual accomplishment of the works which they designed had to be committed. God specially qualified them to act as instructors. Both he and Aholiab.—Aholiab, though subordinate to Bezaleel, was the director of his own department, that of weaving and embroidery (Exodus 38:23), and had to instruct in it as Bezaleel had in his. (35) Them hath he filled with wisdom of heart.—See otes 1 and 2 on Exodus 28:3; and comp. Exodus 31:3. Of the engraver.—Rather, of the artificer. The word used is a generic one, equally applicable to workers in stone, wood, and metal. Of the cunning workman.—Rather, of the skilful weaver. (See the last ote on Exodus 26:1.) The “skilful weaver” (khoshêb) was the man who wove a patterned fabric. The ordinary “weaver” (’orêg) wove a plain one. The “embroiderer” (rokêm) adorned a fabric of either kind with the needle. PETT, "Verse 30 The Skilled Overseers Are Described To The People (Exodus 35:30 to Exodus 36:1). This may be analysed as follows: a Bezalel has been called by name and filled with the Spirit of God, in wisdom and understanding, and in knowledge and in all manner of workmanship (Exodus 35:30-31). b And this in order to devise skilful works in gold, silver, brazen copper, cutting of stones, and in wood, to work all manner of skilful workmanship (Exodus 35:32-33). b And he and Oholiab have had it put into their hearts to teach, and they have been filled with wisdom of heart to work all manner of workmanship of the engraver, and of the skilful workman, and of the embroiderer, even of those who do any workmanship and of those who devise skilful works (Exodus 35:34-35). a And Bezalel and Oholiab shall work, and every trained man, in whom Yahweh has put knowledge and understanding so as to know how to do all the work for the service of the sanctuary, according to all that Yahweh has commanded. (Exodus 36:1) ote that in ‘a’ there is the giving of understanding and knowledge, which is repeated in the parallel. And in ‘b’ there are the skilful works and the workmanship
- 72. which are equallymentioned in their parallel. We note also how important it is seen to be that the most skilful workmen work on the Dwellingplace. Exodus 35:30 - Exodus 36:1 ‘And Moses said to the children of Israel, “See, Yahweh has called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah. And he has filled him with the Spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of expertise; and to devise skilled work, to work in gold, and in silver, and in bronze, and in cutting of stones for setting, and in carving of wood, to work in all manner of skilful expertise. And he has put in his heart that he may teach, both he, and Oholiab, the son of Ahisamach, of the tribe of Dan. Them has he filled with wisdom of heart, to work all manner of expertise, of the engraver, and of the skilful workman, and of the embroiderer in bluey-violet, and in purpley-red, in scarlet and in fine linen, and of the weaver, even of those who do any expert work, and of those that devise skilled work. And Bezalel and Oholiab shall work, and every trained man, in whom Yahweh has put knowledge and understanding so as to know how to do all the work for the service of the sanctuary, according to all that Yahweh has commanded.’ The work is seen as so important that Bezalel is ‘called by name’ and filled with the Spirit of God. He is a chosen one of Yahweh and in overall charge of the skilled work, and is expert in engraving, metalwork, jewellery and carpentry. Oholiab is especially the expert in embroidery. Both are gifted by Yahweh for the work. With them will work every trained man whom Yahweh has gifted. For these verses see Exodus 31:1-11. Moses informed the people that these two men had differing skills, and filled with the Spirit, would contribute their expertise and would teach others also. The embroiderers did the complicated work, the weavers the straight weaving. All had a part to play in this work of God. It is noteworthy that Moses bring the people in on everything. He wanted them to feel a part of what was done. PULPIT, "Verses 30-35 EXPOSITIO THE APPOI TME T OF BEZALEEL A D AHOLIAB TO SUPERI TE D THE WORK. Though, in some real sense, "learned in all the wisdom of the Egyptians," still Moses was probably devoid of the technical knowledge requisite for a "superintendent of the works" on the present occasion. At any rate, his other duties imperatively required that he should decline to undertake, in addition to them, so onerous an office. And God had told him whom it would be best for him to set over the work (Exodus 31:1-6). Accordingly, he now made known to the people that the construction of the tabernacle and its appurtenances would be committed to two men—Bezaleel, the son of Uri, as principal, and Aholiab, the son of Ahisamach, as his assist-ant—who would "teach" those under them what they were to do (Exodus
- 73. 35:34). Exodus 35:30 The Lordhath called, etc See Exodus 31:2 :—"I have called by name Bezaleel," etc. Of the tribe of Judah. The descent of Bezaleel from Judah has been already traced. (See the comment on Exodus 31:2.) Exodus 35:31-33 Correspond almost word for word with Exodus 35:3-5 of Exodus 31:1-18; q. vide. Exodus 35:34 And he hath put in his heart that he may teach. Rather, "And he hath put it into his heart to teach." He (God) has given him the gift of being able to teach others, and so has enabled him to form a body of workmen competent to carry out his conceptions. Both he and Aholiab. God has given the same gift to Aholiab. On the special talent of Aholiab, see the comment upon Exodus 31:6. Exodus 35:35 Them hath he filled with wisdom of heart—i.e; "with talent or genius." Of the engraver. Rather, "of the artificer," a general term, under which working in metal, Gem-engraving, and wood-carving are included. And of the cunning workman. Rather, "and of the skilful weaver." This clause seems to apply to Aholiab (Exodus 38:23), the preceding one to Bezaleel. And of the embroiderer. This also applies to Aholiab (1.s.c.). And of the weaver—i.e; "the ordinary, weaver," who wove a cloth all of one colour. The "skilful weaver" produced a patterned fabric. (See Exodus 26:1.) The methods of working here spoken of are, all of them, such as were well known in Egypt at the time, and which, consequently, it would have been quite natural for some of the Israelites to have learnt. We are not to suppose that God supernaturally communicated to Bezaleel and Aholiab the technical knowledge required in their occupations, but only that he gave them genius and artistic skill, so that both their designs, and their execution of them, were of unusual excellence. 31 and he has filled him with the Spirit of God, with wisdom, with understanding, with knowledge and with all kinds of skills—
- 74. GILL 31-33, "Andhe hath filled him with the Spirit of God,.... This and the two following verses contain the account of the qualifications of Bezaleel, which he had in an extraordinary manner from the Lord, and these are expressed in the same words as in Exo_31:3; see Gill on Exo_31:3, Exo_31:4, Exo_31:5. CALVI , "31.And he hath filled him with the spirit of God. He again magnifies at greater length the excellence of genius and ability, (which had been given to Bezaleel.) (296) For it was a remarkable instance of God’s power, that, after the Israelites had been so contemptuously and oppressively enslaved, there should exist in their nation men still endowed with such talent. God is said to have “filled him with the Spirit of God,” i e. , with the Divine Spirit; in order that we may understand that these endowments were not natural to the man, nor even acquired by his own industry. For although even the gifts of nature proceed from the Spirit of God, who gives their intellect to all men no less than their life; still the distribution of peculiar gifts is conspicuous in a higher and different degree. Besides, God had regard to the exquisite nature of this work, so as to endow these artificers with wonderful and extraordinary ability. The faculty of teaching is also added, because two persons by themselves would never have completed so arduous a work in their whole life-time: and this capacity, too, was the gift of Divine grace; for else they would never have overcome the fatigue of instructing the ignorant, nor would have so speedily prepared such a great multitude of men for fashioning the various parts of the work with incredible symmetry. COKE, "Exodus 35:31. Hath filled him with the Spirit of God— What we call genius is, in common language, the gift of nature; that is, the gift of God, the Author of nature. Hence the heathens were wont to ascribe to their gods the extraordinary skill in arts which any man had without a teacher. (See the 22nd Dissertation of Maximus Tyrius.) And this was one reason why they called poets divine, or divinely inspired, ενθεοι . (See Petit Miscellan. Obser. lib. 1:) We have observed before, that any skilful artist was called by the ancients a wise man, σοφος : so Homer says of Margites, "the gods neither made him a ploughman, a ditcher, nor any other sort of wise man, ουτ αλλως τι σοφον ." See Exodus 35:10 and ch. Exodus 28:3, Exodus 31:3. At the same time we have no doubt, but, in the present instance, peculiar and eminent Divine assistance was afforded many of the artists, and particularly the leaders. The cunning workman [ חשׁב chosheb] in the 35th verse, signifies an embroiderer who weaves; as רקם rokem, rendered embroiderer, signifies one who embroiders with a needle. REFLECTIO S.—The workmen are now appointed according to the Divine choice, and qualified for their work; wise to contrive, diligent to execute, and able also to teach others. ote; 1. In the church of God, they who are distinguished in station should be more distinguished for abilities, zeal, and labour. 2. Whoever are truly
- 75. called to thework of the ministry, God will give them the spirit of wisdom and understanding to know how rightly to divide the word of truth. 3. Whatever learning or abilities we are possessed of, if there be not a communication of them for the instruction of others, they become as useless as the candle under a bushel. 32 to make artistic designs for work in gold, silver and bronze, BAR ES, "Curious works, cunning work - Works of skill. Compare Exo_30:4. 33 to cut and set stones, to work in wood and to engage in all kinds of artistic crafts. 34 And he has given both him and Oholiab son of Ahisamak, of the tribe of Dan, the ability to teach others. GILL, "And he hath put in his heart that he may teach,.... Instruct others in the things be had knowledge of; the Lord not only gave him gifts of wisdom, understanding, and knowledge, to devise and contrive curious works, and how to perform them, but gave him a capacity, and inclined his mind to teach others, how to work these works; for not all that have knowledge have a capacity and a will to teach others also; this is of God: both he, and Aholiab, the son of Ahisamach, of the tribe of Dan; who was joined with him as a companion and assistant in the same service; him the Lord also qualified, both to devise things, and to teach them others; of this man; see Gill on Exo_ 31:6.
- 76. 35 He hasfilled them with skill to do all kinds of work as engravers, designers, embroiderers in blue, purple and scarlet yarn and fine linen, and weavers—all of them skilled workers and designers. BAR ES, "The engraver - The artificer, literally “one who cuts”: a general name for the workman, to which was added the name of the material in which he worked; thus the artificer in wood, or carpenter; the artificer in iron, or smith, etc. Exo_35:32-33; Exo_31:4-5 enumerate the branches of work committed to Bezaleel. What was under the charge of Aholiab is here for the first time clearly distinguished into the work of the skilled weaver, that of the embroiderer, and that of the weaver. The cunning workman - The skilled weaver, literally, “the reckoner”. He might have been so called because he had nicely to count and calculate the threads in weaving figures after the manner of tapestry or carpet. His work was chiefly used in the curtains and veil of the tabernacle, in the ephod and the breastplate (Exo_26:1, Exo_26:31; Exo_ 28:6, Exo_28:15, etc.). The embroiderer - He worked with a needle, either shaping his design in stitches of colored thread, or in pieces of colored cloth sewn upon the groundwork. His work was employed in the entrance curtains of the tent and the court, and in the girdle of the high priest Exo_26:36; Exo_27:16; Exo_28:39. The weaver - He appears to have worked in the loom in the ordinary way with materials of only a single color. The tissues made by him were used for the robe of the ephod and its binding, and for the coats of the priests Exo_28:32; Exo_39:22, Exo_ 39:27. These three classes of workers were men, while the spinners and dyers were women Exo_35:25. GILL, "Them hath he filled with wisdom of heart,.... Or wisdom in their heart, a large measure of it, signified by their being filled with it; and whatever wisdom men have, whether in things natural, civil, moral, or spiritual, it is all of God: this was to work all manner of work, of the engraver; which the setting of stones in the ephod or breastplate required: and of the cunning workman; and such an one was necessary for the making the curtains of the tabernacle, the vail between the holy and the holy of holies, and the ephod and breastplate of the high priest: and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen;
- 77. in which therewere various works of things belonging to the tabernacle, and persons employed in it: and of the weaver; both in linen and woollen, for the curtains and hangings of the tabernacle, and for the priests' garments: even of those that do any work, and of those that devise cunning work: whether in the above things, or in any sort of curious work, in gold, silver, brass, wood, or stone. JAMISO , "Them hath he filled with wisdom of heart — A statement which not only testifies that skill in art and science is a direct gift from God, but that weaving was especially the business of men in Egypt (see Exo_38:22; Exo_39:22, Exo_39:27). And in perfect harmony with the testimony of the monuments is the account given by Moses to the artists who were divinely taught the arts necessary for the embellishment of the tabernacle. Others, whose limited means did not admit of these expensive contributions, offered their gratuitous services in fabricating such articles of tapestry as were needed; arts which the Israelitish females learned as bondwomen, in the houses of Egyptian princes.