Teks -- Exodus 35:1-35 (NET)

Sabbath Regulations

35:1 Moses assembled the whole community of the Israelites and said to them, “These are the things that the Lord has commanded you to do. 35:2 In six days work may be done, but on the seventh day there must be a holy day for you, a Sabbath of complete rest to the Lord. Anyone who does work on it will be put to death. 35:3 You must not kindle a fire in any of your homes on the Sabbath day.”

Willing Workers

35:4 Moses spoke to the whole community of the Israelites, “This is the word that the Lord has commanded: 35:5 ‘Take an offering for the Lord. Let everyone who has a willing heart bring an offering to the Lord: gold, silver, bronze, 35:6 blue, purple, and scarlet yarn, fine linen, goat’s hair, 35:7 ram skins dyed red, fine leather, acacia wood, 35:8 olive oil for the light, spices for the anointing oil and for the fragrant incense, 35:9 onyx stones, and other gems for mounting on the ephod and the breastpiece. 35:10 Every skilled person among you is to come and make all that the Lord has commanded: 35:11 the tabernacle with its tent, its covering, its clasps, its frames, its crossbars, its posts, and its bases; 35:12 the ark, with its poles, the atonement lid, and the special curtain that conceals it; 35:13 the table with its poles and all its vessels, and the Bread of the Presence; 35:14 the lampstand for the light and its accessories, its lamps, and oil for the light; 35:15 and the altar of incense with its poles, the anointing oil, and the fragrant incense; the hanging for the door at the entrance of the tabernacle; 35:16 the altar for the burnt offering with its bronze grating that is on it, its poles, and all its utensils; the large basin and its pedestal; 35:17 the hangings of the courtyard, its posts and its bases, and the curtain for the gateway to the courtyard; 35:18 tent pegs for the tabernacle and tent pegs for the courtyard and their ropes; 35:19 the woven garments for serving in the holy place, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.” 35:20 So the whole community of the Israelites went out from the presence of Moses. 35:21 Everyone whose heart stirred him to action and everyone whose spirit was willing came and brought the offering for the Lord for the work of the tent of meeting, for all its service, and for the holy garments. 35:22 They came, men and women alike, all who had willing hearts. They brought brooches, earrings, rings and ornaments, all kinds of gold jewelry, and everyone came who waved a wave offering of gold to the Lord. 35:23 Everyone who had blue, purple, or scarlet yarn, fine linen, goats’ hair, ram skins dyed red, or fine leather brought them. 35:24 Everyone making an offering of silver or bronze brought it as an offering to the Lord, and everyone who had acacia wood for any work of the service brought it. 35:25 Every woman who was skilled spun with her hands and brought what she had spun, blue, purple, or scarlet yarn, or fine linen, 35:26 and all the women whose heart stirred them to action and who were skilled spun goats’ hair. 35:27 The leaders brought onyx stones and other gems to be mounted for the ephod and the breastpiece, 35:28 and spices and olive oil for the light, for the anointing oil, and for the fragrant incense. 35:29 The Israelites brought a freewill offering to the Lord, every man and woman whose heart was willing to bring materials for all the work that the Lord through Moses had commanded them to do. 35:30 Moses said to the Israelites, “See, the Lord has chosen Bezalel son of Uri, the son of Hur, of the tribe of Judah. 35:31 He has filled him with the Spirit of God– with skill, with understanding, with knowledge, and in all kinds of work, 35:32 to design artistic designs, to work in gold, in silver, and in bronze, 35:33 and in cutting stones for their setting, and in cutting wood, to do work in every artistic craft. 35:34 And he has put it in his heart to teach, he and Oholiab son of Ahisamach, of the tribe of Dan. 35:35 He has filled them with skill to do all kinds of work as craftsmen, as designers, as embroiderers in blue, purple, and scarlet yarn and in fine linen, and as weavers. They are craftsmen in all the work and artistic designers.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Exo 35:2 - Six days shall work be done

Work for the tabernacle, 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.

Wesley: Exo 35:3 - Ye shall kindle no fire

For any servile work, as that of smiths or plumbers. We do not find that ever this prohibition extended farther.

Wesley: Exo 35:21 - Every one whom his spirit made willing

What they did they did chearfully. 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.

Wesley: Exo 35:22

Tablets or Lockets.

Wesley: Exo 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.

Wesley: Exo 35:30 - 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.

JFB: Exo 35:1 - Moses gathered all the congregation of the children of Israel, &c.

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; Exo. 27:1-21; Exo. 30:1-31:18).

JFB: Exo 35:20-21 - 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.

JFB: Exo 35:21 - 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.

JFB: Exo 35:21 - 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.

JFB: Exo 35:22 - they came, both men and women, &c.

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.

JFB: Exo 35:22 - brought bracelets, &c.

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.

JFB: Exo 35:30 - See, the Lord hath called by name Bezaleel, the son of Uri, &c.

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.

JFB: Exo 35:35 - 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.

Clarke: Exo 35:1 - And Moses gathered

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.

Clarke: Exo 35:3 - Ye shall kindle no fire

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.

Clarke: Exo 35:5 - An offering

An offering - A terumah or heave-offering; see Lev 7:1, etc.

Clarke: Exo 35:5

Exo 35:6

See, on these metals and colors, Exo 25:3 (note), Exo 25:4 (note), etc.

Clarke: Exo 35:7 - Rams’ skins, etc.

Rams’ skins, etc. - See Exo 25:5.

Clarke: Exo 35:8 - Oil for the light

Oil for the light - See Exo 25:6.

Clarke: Exo 35:9 - Onyx stones

Onyx stones - See Exo 25:7.

Clarke: Exo 35:11 - The tabernacle

The tabernacle - See Exo 25:8.

Clarke: Exo 35:12 - The ark

The ark - See Exo 25:10-17.

Clarke: Exo 35:13 - The table

The table - See Exo 25:23-28.

Clarke: Exo 35:14 - The candlestick

The candlestick - See Exo 25:31-39.

Clarke: Exo 35:15 - The incense altar

The incense altar - The golden altar, see Exo 30:1-10.

Clarke: Exo 35:16 - The altar of burnt-offering

The altar of burnt-offering - The brazen altar, see Exo 27:1-8.

Clarke: Exo 35:17 - The hangings of the court

The hangings of the court - See Exo 27:9.

Clarke: Exo 35:19 - The clothes of service

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.

Clarke: Exo 35:21 - Every one whose heart stirred him up

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.

Clarke: Exo 35:22 - As many as were willing-hearted

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

Clarke: Exo 35:22 - Bracelets

Bracelets - חח chach , whatever hooks together; ornaments for the wrists, arms, legs, or neck

Clarke: Exo 35:22 - Ear-rings

Ear-rings - נזם nezem , see this explained Gen 24:22 (note)

Clarke: Exo 35:22 - Rings

Rings - טבעת tabbaath , from טבי taba , to penetrate, enter into; probably rings for the fingers

Clarke: Exo 35:22 - Tablets

Tablets - כומז cumaz , a word only used here and in Num 31:50, supposed to be a girdle to support the breasts.

Clarke: Exo 35:25 - All the women that were wise-hearted did spin

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.

Clarke: Exo 35:27 - The rulers brought onyx stones

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.

Clarke: Exo 35:30 - The Lord hath called by name Bezaleel

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 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!

Calvin: Exo 35:5 - Take ye from among you an offering

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 distinguish them from the indifferent and slow. — 5:21.

Calvin: Exo 35:10 - And every wise-hearted among you

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.

Calvin: Exo 35:20 - And all the congregation of the children of Israel

20.And all the congregation of the children of Israel. There is no reason why any one should 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·

Calvin: Exo 35:22 - And they came, both men and women

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 people, and especially women, 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.

Calvin: Exo 35:30 - See, the Lord hath called by name Bezaleel

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. Now, 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. (Dan 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 Deu 29:4, it is said, “Yet the Lord hath not given you a heart to understand.” ²⁹⁵

Calvin: Exo 35:31 - And he hath filled him with the spirit of God

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.

TSK: Exo 35:1 - These // do them

These : Exod. 25:1-40, Exo 31:1-11, Exo 34:32

do them : Mat 7:21-27; Rom 2:13; Jam 1:22

TSK: Exo 35:2 - Six days // an holy day // whosoever

Six days : Exo 20:9, Exo 20:10, Exo 23:12, Exo 31:13-16, Exo 34:21; Lev 23:3; Deu 5:12-15; Luk 13:14

an holy day : Heb. holiness

whosoever : Num 15:32-36; Deu 5:12-14; Luk 13:14, Luk 13:15; Joh 5:16; Heb 2:2, Heb 2:3; Heb 10:28, Heb 10:29

TSK: Exo 35:3

Exo 12:16, Exo 16:23; Num 15:32-36; Isa 58:13

TSK: Exo 35:4 - This is

This is : Exo 25:1, Exo 25:2

TSK: Exo 35:5 - whosoever

whosoever : Exo 25:2-7; Jdg 5:9; Psa 110:3; Mar 12:41-44; 2Co 8:11, 2Co 8:12, 2Co 9:7

TSK: Exo 35:6 - blue // goats’ hair

blue : Exo 26:1, Exo 26:31, Exo 26:36, Exo 28:5, Exo 28:6, Exo 28:15, Exo 28:33

goats’ hair : Exo 26:7-14

TSK: Exo 35:8 - And oil // spices

And oil : Exo 27:20

spices : Exod. 25:1-40, Exo 30:23, Exo 30:28

TSK: Exo 35:9

Exo 25:5, Exo 28:9, Exo 28:17-21, Exo 39:6-14

TSK: Exo 35:10

Exo 31:1-6, Exo 36:1-4

TSK: Exo 35:11 - tabernacle // taches

tabernacle : Exo 26:1, 2-37, Exo 31:7-9, 36:8-34

taches : Keraism , from karas , to bend, so called from their curved form; hooks, clasps, or anything used for the purpose of fastening. The word taches is formed by apheresis from the French attacher , to fasten. They were equivalent, perhaps, to our hooks-and-eyes.

TSK: Exo 35:12 - ark // the veil

ark : Exo 25:10-22, Exo 37:1-9

the veil : Exo 26:7, Exo 26:31-33, Exo 36:35, Exo 36:36

TSK: Exo 35:13

Exo 25:23-30, Exo 37:10-16; Lev 24:5, Lev 24:6

TSK: Exo 35:14 - candlestick

candlestick : Menorah , rather, a chandelier, which was of pure gold, and is described as having one shaft, with six branches proceeding from it, adorned at equal distances with six flowers, like lilies, with as many bowls and knops placed alternately. Exo 25:31-39, Exo 37:17-24; Psa 148:3; Mat 5:14, Mat 5:15

TSK: Exo 35:15 - the incense // the hanging

the incense : Exo 30:1-10, 22-38, Exo 37:25-28; Psa 141:2

the hanging : Exo 26:36, Exo 26:37, Exo 36:37, Exo 36:38

TSK: Exo 35:16 - The altar // the laver

The altar : Exo 27:1-8, Exo 38:1-7

the laver : Exo 30:18-21, Exo 38:8

TSK: Exo 35:17 - The hangings

The hangings : Exo 27:9-19, Exo 38:9-20; 2Sa 7:2

TSK: Exo 35:18 - The pins

The pins : These, as Dr. Wall observes, were not particularly mentioned. Josephus says, that to every board of the tabernacle, and to every pillar of the hangings of the court, there were ropes or cords, fastened at the top of the board or pillar, and that the other end of the rope was fastened to a πασσαλος , a nail, or pin, which, at a good distance off, was driven into the ground up to the head, a cubit deep. This was to keep the tabernacle from being blown down by the wind. Dr. Shaw, describing the tents of the Bedouins, says, ""These tents are kept firm and steady by bracing or stretching down their eaves with cords tied to wooden hooked pins, well pointed, which they drive into the ground with a mallet; one of these pins answering to the nail, as the mallet does to the hammer, which Jael used in fastening to the ground the temples of Sisera""(Jdg 4:21). Exo 27:19

TSK: Exo 35:19 - The cloths // the holy

The cloths : Exo 31:10, Exo 39:1, Exo 39:41; Num 4:5-15

the holy : Exod. 28:1-43, 39:1-31

TSK: Exo 35:21

Exo 35:5, Exo 35:22, Exo 35:26, Exo 35:29, Exo 25:2, Exo 36:2; Jdg 5:3, Jdg 5:9, Jdg 5:12; 2Sa 7:27; 1Ch 28:2, 1Ch 28:9; 1Ch 29:3, 1Ch 29:5, 1Ch 29:6, 1Ch 29:9, 1Ch 29:14, 1Ch 29:17, 1Ch 29:18; Ezr 1:5, Ezr 1:6, Ezr 7:27; Psa 110:3; Jer 30:21; Pro 4:23; Mat 12:34; 2Co 8:12, 2Co 9:7

TSK: Exo 35:22 - bracelets // tablets // every man

bracelets : Chach , either a hook or clasp to join garments together; fibula , as Montanus renders; or bracelets, which are hooked or clasped together; so Vulgate, armillas . Exo 32:3; Num 31:50; Isa 3:19; Eze 16:11

tablets : Kumoz , as Bochart thinks, a kind of girdle, swathe, or zone.

every man : 1Ch 29:6, 1Ch 29:7; 2Ch 24:9-14; Ezr 2:68, Ezr 2:69; Neh 7:70-72; Isa 60:9, Isa 60:13; Mat 2:11; Mar 12:41-44

TSK: Exo 35:23

Exo 35:6-10, Exo 25:2-7; 1Ch 29:8

TSK: Exo 35:24 - whom

whom : 2Co 8:12

TSK: Exo 35:25

Exo 28:3, Exo 31:6, Exo 36:1; 2Ki 23:7; Pro 14:1, Pro 31:19-24; Luk 8:2, Luk 8:3; Act 9:39; Rom 16:1-4, Rom 16:6, Rom 16:12; Gal 3:28; Phi 4:3

TSK: Exo 35:26

Exo 35:21, Exo 35:29, Exo 36:8

TSK: Exo 35:27

Exo 35:9; 1Ch 29:6; Ezr 2:68

TSK: Exo 35:28

Exo 35:8, 30:23-38

TSK: Exo 35:29 - whose heart // the Lord

whose heart : Exo 35:21, Exo 35:22; 1Ch 29:3, 1Ch 29:6, 1Ch 29:9, 1Ch 29:10, 1Ch 29:14, 1Ch 29:17; Jdg 5:2, Jdg 5:9; 1Co 9:17; 2Co 9:7

the Lord : Exo 35:4; Deu 4:2, Deu 11:32, Deu 12:32; Isa 8:20; Mat 28:20; 1Co 3:5; Gal 6:16; 2Pe 1:19; 2Ti 3:15-17

TSK: Exo 35:30 - See

See : Exo 31:2-6; 1Ki 7:13, 1Ki 7:14; Isa 28:26; 1Co 3:10, 1Co 12:4, 1Co 12:11; Jam 1:17

TSK: Exo 35:31 - And he // wisdom // understanding // knowledge

And he : Isa 11:2-5, Isa 28:26, Isa 61:1-3; 1Co 12:4-10; Col 2:3; Jam 1:17

wisdom : Chochmah , (from chacham , to be wise, skilful, prudent), wisdom, denoting the compass of mind and strength of capacity necessary to form a wise man; hence our word wisdom is the power of judging what is wise, or best to be done; from the Saxon wisedom , the doom or judgment of the well taught, wise, or prudent man, from wisan , to teach, advise, and deman , to judge.

understanding : Tevoonah , (from boon , to separate, distinguish, discern), understanding, discernment, capacity to comprehend the different parts of a work, how to connect, arrange, etc., in order to make a complete whole.

knowledge : Daâth , (from yadâ , to know, be acquainted with), knowledge, or a particular acquaintance with a person or thing, practical, experimental knowledge.

TSK: Exo 35:34 - he hath // Aholiab

he hath : Ezr 7:10, Ezr 7:27; Neh 2:12; Jam 1:16, Jam 1:17

Aholiab : Exo 31:6; 2Ch 2:14; Isa 28:24-29; 1Co 1:5-7, 1Co 12:7

TSK: Exo 35:35 - he filled // the cunning // of the weaver

he filled : Exo 35:31, Exo 31:3, Exo 31:6; 1Ki 3:12, 1Ki 7:14; 2Ch 2:14; Isa 28:26

the cunning : Exo 26:1; Act 19:6, Act 19:8; 1Co 1:5, 1Co 1:7, 1Co 12:4, 1Co 12:8, 1Co 12:12; Gal 3:2, Gal 3:5; 1Ti 3:15, 1Ti 4:16; 2Ti 2:15

of the weaver : Job 7:6; Isa 38:12

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Exo 35:2

This command of the sabbath is repeated here, as also Exo 31:13 , together with the instructions for the building of the tabernacle, and its utensils, to show that they were made for no other use than the service of God, which was to be performed, as every day, so in an eminent and peculiar manner upon the sabbath day, and to teach them the absolute necessity of minding that precept in and above all their ceremonial observations.

Poole: Exo 35:3

This command seems to be only temporary and extraordinary during the present season and condition, and not extending to succeeding generations. For,

1. There are instances of temporary precepts both in the Old and New Testament, which yet are not in their places said to be so. Such were some of the precepts concerning the passover, Exo 12:11 , as is confessed. And such was that law of abstaining from things strangled, and blood, Ac 15 .

2. This precept is nakedly proposed, and not called a perpetual statute , nor enjoined to be observed in their generations, as other precepts are, to whom those, or some like clauses, are frequently added.

3. The sabbath is rather a feast day than a fast day. And the Jews did make feasts, and invited guests upon the sabbath day, which could not probably be without kindling a fire. And, which is more considerable, Christ himself, who fulfilled all righteousness, and therefore would not have joined in the violation of the sabbath, went to one of those feasts, Lu 14 . And the Corinthians, as they received the Lord’ s supper upon that day, which none question, so they had their feasts, as is confessed and apparent from 1Co 11:21,22 , &c.

4. The kindling of a fire was no greater hinderance to the religious observation of the sabbath, than other things which were allowed upon that day, such as the washing and dressing of themselves, eating and drinking, &c.

5. This prohibition doth not seem to concern the dressing of meat, as many understand it, by comparing this with Exo 16:23 , (which place I humbly conceive is misunderstood, as I have there intimated, for that was lawful to be done upon, their most solemn days, Exo 12:16 ) but the service of the tabernacle, which is the subject of this chapter, and the occasion of these words; and the sense seems to be this, You shall kindle no fire for any handiwork throughout your habitation, no, not for the service of this tabernacle, for the heating of any tools, or the melting of any metals, or other things belonging to it, which being to be 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 oft elsewhere, under one kind, all the rest are comprehended and forbidden.

Poole: Exo 35:5

Whosoever is of a willing heart, for God values not forced or grudged services, 2Co 9:7 .

Poole: Exo 35:10

i.e. Every skilful artist; for though God had prescribed the things, yet it required wisdom and skill to execute what God commanded.

Poole: Exo 35:11 - The tabernacle // His tent // His covering

The tabernacle , i.e. the boards or structure of the tabernacle, as it appears, because it is distinguished here from its tent and curtains; whereas elsewhere the tabernacle is put for all together.

His tent ; the inward and finer curtains which covered the boards of it.

His covering ; the outward and coarser coverings.

Poole: Exo 35:12

i.e. Which was hanged before the ark and mercy-seat.

Poole: Exo 35:13 - Answ // The shew-bread // Object // Answ. 2

But neither did God prescribe the making of the shewbread amongst the other utensils, Ex 25 , nor was this made by the workmen here spoken of, but by others. How then comes this to be mentioned here?

Answ . 1.

The shew-bread may be here put for the vessels for the receiving the shew-bread, by a usual metonymy of the adjunct, the thing contained put for the thing containing; as treasures are put for the place where the treasures are put, Psa 135:7 Mat 2:11 12:35 , and the gifts or offerings of God for the treasury where they were put, Luk 21:4 . Hence Tremellius renders this place, and the vessels of the shew-bread .

Object . All the vessels of the table are mentioned before, of which this was one.

Answ . It is not unusual after a general expression comprehending all distinctly to name one eminent member of that kind, such as this unquestionably was, the table being made principally for this use. Thus Mar 16:7 , Tell my disciples and Peter . Like examples are in 2Sa 2:30 1Ki 11:1 Psa 18:1 Act 11:4 , and in other authors. And for the particle vau , and, which may seem to imply that these were things of another kind, and not any vessels of the table, that is oft put for especially, as Jos 2:1 Mar 16:7 , and so only notes an eminent thing of the same kind, as hath been said.

Answ. 2 . Though God did not prescribe the making of the shew-bread, yet he mentions it, together with the table, Exo 25:30 , and therefore it is conveniently mentioned with the table in this place also, where Moses, to show his exactness and fidelity, doth punctually repeat the same things to the people which he had received in command from God. In like manner the oil, which fed the light of the lamps, is mentioned here in the next verse, because the lighting of the lamps was prescribed, Exo 25:37 .

Poole: Exo 35:21 - Whose heart stirred him up

Whose heart stirred him up , i.e. whose heart being desirous and ready to serve God, engaged his hand to offer what he had to his service.

Poole: Exo 35:22 - Earrings // Object // Answ

Earrings .

Object . Aaron had got these from them for the making of the calf, Ex 32 .

Answ . Though the generality of the people did then part with their earrings, yet there was a considerable number who did not, as being unsatisfied with that idolatrous design; and it may seem that the women would not part with theirs, being more fond of their ornaments than of their idols. See Poole "Exo 32:3" .

Poole: Exo 35:26 - In wisdom

In wisdom : this word seems better to agree with the following than with the foregoing word, they spun with wisdom, i.e. with skill and art.

Poole: Exo 35:34 - That he may teach

That he may teach , to wit, others to work under him; for the work required many hands; and it is a peculiar gift of God to be apt to teach, which every skilful man hath not.

Haydock: Exo 35:2 - Sabbath

Sabbath. The frequent repetition of this precept, cannot escape the notice of the attentive reader. The sabbath was a distinctive mark of the Jews, and was generally observed by them with the utmost care, and even with scrupulosity. (Haydock) ---

They were not allowed to do on it any thing that had the appearance of servility, if it could be avoided without serious inconveniences. But in any urgent necessity of the sick, &c., they might provide meat, and do other work, that could not be done before. They might also repel an enemy, water cattle, &c. Though a mere rest be positively ordered, the design of it shewed that the day was to be spent in religious duties, reading the Bible, &c. Josephus assures us, many were so diligent herein, as to know almost the whole law by heart. (Tirinus)

Haydock: Exo 35:3 - No fire

No fire, to dress meat. The Rabbins say it is lawful to light a fire, to warm oneself, or for light. But they generally employ some other to do it for them. The Samaritans and Caraites look upon this as an evasion. (Calmet) ---

It was customary to light candles and dress meat before sun-set on Friday. On other festivals, even the greatest, this was not required, as they were not instituted chiefly in memory of God's rest, as the sabbath was, chap. xii. 16. (Haydock)

Haydock: Exo 35:19 - Vestments

Vestments, in which the vessels of the tabernacle were folded up. (Vatable)

Haydock: Exo 35:22 - And women // Tablets

And women, by the hands of their husbands, as the Hebrew and Septuagint intimate. ---

Tablets, ( dextralia ) ornaments worn on the right hand or arm.

Haydock: Exo 35:25 - Spun

Spun. The wool, it seems, was dyed first, unless it were naturally of these colours. See Exodus xxv. 5. (Calmet)

Gill: Exo 35:1 - And Moses gathered all the congregation of the children of Israel together // and said unto them, these are the words which the Lord hath commanded, that ye should do them

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.

Gill: Exo 35:2 - Six days shall work be done // but on the seventh day there shall be to you an holy day // a sabbath of rest to the Lord // whosoever doeth work therein // shall be put to death

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 liberty granted him of 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.

Gill: Exo 35:3 - Ye shall kindle no fire throughout your habitations upon the sabbath day. // throughout your habitations

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 Moked ^a, an apartment in the temple, where a fire was constantly kept for the priests that kept watch to warm themselves at.

Gill: Exo 35:4 - And Moses spake unto all the congregation of the children of Israel // saying, this is the thing which the Lord commanded // saying

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":

saying, this is the 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.

Gill: Exo 35:5-9 - Take ye from amongst you an offering unto the Lord // whosoever is of a willing heart // let him bring it, an offering of the Lord // gold, silver, and brass

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.

Gill: Exo 35:10 - And every wise hearted among you shall come // and make all the Lord hath commanded

And every wise 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.

Gill: Exo 35:11 - The tabernacle // his tent // and his covering // his taches // and his boards, his bars, his pillars // and his sockets

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.

Gill: Exo 35:12 - The ark and the staves thereof // with the mercy seat // and the vail of the covering

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.

Gill: Exo 35:13 - The table and his staves, and all his vessels // and the shewbread

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.

Gill: Exo 35:14 - The candlestick also for the light, and his furniture // and his lamps, with the oil for the light

The candlestick also 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.

Gill: Exo 35:15 - And the incense altar, and his staves // and the anointing oil and sweet incense // and the hanging for the door at the entering in of the tabernacle

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.

Gill: Exo 35:16 - The altar of burnt offering with his brazen grate, his staves, and all his vessels // the laver and his foot

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.

Gill: Exo 35:17 - The hangings of the court // his pillars, and their sockets // and the hanging for the door of the court

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.

Gill: Exo 35:18 - The pins of the tabernacle // and the pins of the court, and their cords

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.

Gill: Exo 35:19 - The cloths of service, to do service 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 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 minister in the priest's office; for which there are particular directions in Exo 28:1.

Gill: Exo 35:20 - And all the congregation of the children of Israel departed from the presence of Moses.

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.

Gill: Exo 35:21 - And they came everyone whose heart stirred him up // and everyone whom his spirit made willing // and they brought the Lord's offering // to the work of the tabernacle of the congregation // and for all his service // and for the holy garments

And they came everyone whose heart stirred him up,.... Who felt an impulse upon his mind, a strong inclination in him:

and everyone whom his 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.

Gill: Exo 35:22 - And they came both men and women, as many as were willing hearted // and brought bracelets, and earrings, and rings, and tablets // jewels of gold // and every man that offered offered an offering of gold unto the Lord

And they came both men and women, as many as were willing 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.

Gill: Exo 35:23 - And every man with whom was found blue, and purple, and scarlet // and fine linen // and goats' hair // and red skins of the rams // and badgers' skins // brought them

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.

Gill: Exo 35:24 - Every one that did offer an offering of silver and brass brought the Lord's offering // and every man with whom was shittim wood // for any work of the service // brought it

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.

Gill: Exo 35:25 - And all the women that were wise hearted // 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

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.

Gill: Exo 35:26 - And all the women whose heart stirred them up in wisdom // spun goats' hair

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.

Gill: Exo 35:27 - And the rulers brought onyx stones, and stones to be set // for the ephod, and for the breastplate

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.

Gill: Exo 35:28 - And spice and oil // for the light // were for the anointing oil, and for the sweet incense

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.

Gill: Exo 35:29 - The children of Israel brought a willing offering unto the Lord // 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

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.

Gill: Exo 35:30 - And Moses said unto the children of Israel // see // the Lord hath called by name Bezaleel, the son of Uri, the son of Hur, of the tribe of Judah

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.

Gill: Exo 35:31-33 - And he hath filled him with the Spirit of God

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.

Gill: Exo 35:34 - And he hath put in his heart that he may teach // both he, and Aholiab, the son of Ahisamach, of the tribe of Dan

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.

Gill: Exo 35:35 - Them hath he filled with wisdom of heart // to work all manner of work, of the engraver // and of the cunning workman // and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen // and of the weaver // even of those that do any work, and of those that devise cunning work

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; in which there were 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.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Exo 35:1

¹ tn Heb “to do them”; this is somewhat redundant in English and has been simplified in the translation.

NET Notes: Exo 35:2

¹ tn This is an adverbial accusative of time.

² tn The word is קֹדֶשׁ (qodesh, “holiness”). S. R. Driver suggests that the word was transposed, and the line should read: “a sabbath of entire rest, holy to Jehovah” (Exodus, 379). But the word may simply be taken as a substitution for “holy day.”

³ sn See on this H. Routtenberg, “The Laws of the Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the Old Testament and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-43.

NET Notes: Exo 35:3

¹ sn Kindling a fire receives special attention here because the people thought that kindling a fire was not work, but only a preparation for some kind of work. The Law makes sure that this too was not done. But see also G. Robinson, “The Prohibition of Strange Fire in Ancient Israel: A Look at the Case of Gathering Wood and Kindling Fire on the Sabbath,” VT 28 (1978): 301-17.

² tn Heb “dwelling places”; KJV, ASV “habitations.”

³ sn The presence of these three verses in this place has raised all kinds of questions. It may be that after the renewal of the covenant the people needed a reminder to obey God, and obeying the sign of the covenant was the starting point. But there is more to it than this; it is part of the narrative design of the book. It is the artistic design that puts the filling of the Spirit section (31:1-11) prior to the Sabbath laws (31:12-18) before the idolatry section, and then after the renewal there is the Sabbath reminder (35:1-3) before the filling of the Spirit material (35:4-36:7).

NET Notes: Exo 35:4

¹ sn The book now turns to record how all the work of the sanctuary was done. This next unit picks up on the ideas in Exod 31:1-11. But it adds several features. The first part is the instruction of God for all people to give willingly (35:4-19); the next section tells how the faithful brought an offering for the service of the tabernacle (35:20-29); the next section tells how God set some apart with special gifts (35:30-35), and finally, the narrative reports how the faithful people of God enthusiastically began the work (36:1-7).

NET Notes: Exo 35:5

¹ tn Heb “from with you.”

² tn “Heart” is a genitive of specification, clarifying in what way they might be “willing.” The heart refers to their will, their choices.

³ tn The verb has a suffix that is the direct object, but the suffixed object is qualified by the second accusative: “let him bring it, an offering.”

⁴ tn The phrase is literally “the offering of Yahweh”; it could be a simple possessive, “Yahweh’s offering,” but a genitive that indicates the indirect object is more appropriate.

NET Notes: Exo 35:7

¹ tn See the note on this phrase in Exod 25:5.

NET Notes: Exo 35:9

¹ tn Heb “and stones.”

² tn Heb “filling.”

NET Notes: Exo 35:10

¹ tn Heb “wise of heart”; here also “heart” would be a genitive of specification, showing that there were those who could make skillful decisions.

NET Notes: Exo 35:11

¹ tn In Hebrew style all these items are typically connected with a vav (ו) conjunction, but English typically uses commas except between the last two items in a series or between items in a series that are somehow related to one another. The present translation follows contemporary English style in lists such as this.

NET Notes: Exo 35:14

¹ tn “for” has been supplied.

NET Notes: Exo 35:21

¹ tn Heb “man.”

² tn The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.

³ tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).

⁴ tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.

NET Notes: Exo 35:22

¹ tn The expression in Hebrew is “men on/after the women,” meaning men with women, to ensure that it was clear that the preceding verse did not mean only men. B. Jacob takes it further, saying that the men came after the women because the latter had taken the initiative (Exodus, 1017).

² tn Heb “all gold utensils.”

³ tn The verb could be translated “offered,” but it is cognate with the following noun that is the wave offering. This sentence underscores the freewill nature of the offerings people made. The word “came” is supplied from v. 21 and v. 22.

NET Notes: Exo 35:23

¹ tn The text uses a relative clause with a resumptive pronoun for this: “who was found with him,” meaning “with whom was found.”

² tn The conjunction in this verse is translated “or” because the sentence does not intend to say that each person had all these things. They brought what they had.

³ tn See the note on this phrase in Exod 25:5.

⁴ tn Here “them” has been supplied.

NET Notes: Exo 35:24

¹ tn This translation takes “offering” as an adverbial accusative explaining the form or purpose of their bringing things. It could also be rendered as the direct object, but that would seem to repeat without much difference what had just been said.

² sn U. Cassuto notes that the expression “with whom was found” does not rule out the idea that these folks went out and cut down acacia trees (Exodus, 458). It is unlikely that they had much wood in their tents.

³ tn Here “it” has been supplied.

NET Notes: Exo 35:25

¹ tn Heb “wisdom of heart,” which means that they were skilled and could make all the right choices about the work.

NET Notes: Exo 35:26

¹ tn The text simply uses a prepositional phrase, “with/in wisdom.” It seems to be qualifying “the women” as the relative clause is.

NET Notes: Exo 35:27

¹ tn Heb “and stones of the filling.”

NET Notes: Exo 35:29

¹ tn Heb “by the hand of.”

² tn Here “them” has been supplied.

NET Notes: Exo 35:30

¹ tn Heb “called by name” (so KJV, ASV, NASB, NRSV). This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.

NET Notes: Exo 35:33

¹ tn Heb “to set.”

² tn Heb “in every work of thought,” meaning, every work that required the implementation of design or plan.

NET Notes: Exo 35:34

¹ sn The expression means that God has given them the ability and the desire to teach others how to do the work. The infinitive construct “to teach” is related to the word Torah, “instruction, guide, law.” They will be able to direct others in the work.

NET Notes: Exo 35:35

¹ tn The expression “wisdom of heart,” or “wisdom in heart,” means artistic skill. The decisions and plans they make are skilled. The expression forms a second accusative after the verb of filling.

² tn The expression “all the work” means “all kinds of work.”

³ tn Here “They are” has been supplied.

⁴ tn Heb “doers of all work.”

⁵ tn Heb “designers of designs.”

Geneva Bible: Exo 35:2

Six days shall work be done, but on the seventh day there shall be to you an holy ^{( a )} day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death.

^{( a )} In which you shall rest from all bodily work.

Geneva Bible: Exo 35:10

And every wise ^{( b )} hearted among you shall come, and make all that the LORD hath commanded;

^{( b )} See (Exo 28:3).

Geneva Bible: Exo 35:12

The ark, and the staves thereof, [with] the mercy seat, and the vail of the ^{( c )} covering,

^{( c )} Which hung before the mercyseat so it could not be seen.

Geneva Bible: Exo 35:19

The ^{( d )} cloths of service, to do service in the holy [place], the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office.

^{( d )} Such as belong to the service of the tabernacle.

Geneva Bible: Exo 35:25

And all the women that were ^{( e )} wise hearted 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.

^{( e )} Who were witty and expert.

Geneva Bible: Exo 35:26

And all the women ^{( f )} whose heart stirred them up in wisdom spun goats' [hair].

^{( f )} That is, who were good spinners.

Geneva Bible: Exo 35:29

The children of Israel brought a willing offering unto the LORD, every man and woman, whose heart made them willing to bring for all manner of work, which the LORD had commanded to be made ^{( g )} by the hand of Moses.

^{( g )} Using Moses as a minister of it.

Geneva Bible: Exo 35:35

Them hath he filled with wisdom of heart, to work all manner ^{( h )} of work, of the engraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, [even] of them that do any work, and of those that devise cunning work.

^{( h )} Belonging to graving or carving, or such like.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Exo 35:21 - An Old Subscription List

Exodus 35:21

This is the beginning of the catalogue of contributions towards the erection of the Tabernacle in the wilderness. It emphasizes 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, fiat 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 service and sacrifice altogether. 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. None 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.

Not 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? No 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 ns 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.

The appeal to lower motives is often tempting, but always a mistake. Continual contact with Jesus Christ, and realization of what tie 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 honor 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. All must be got 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. The Infinite Variety Of Forms Of Service And Offering.

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 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 labor. 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 neighbor 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 colors 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. No doubt it was less pleasant labor 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 honor. 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 honor … 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 honored, 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 latter. All who are 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 discolored 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.

MHCC: Exo 35:1-3

The mild and easy yoke of Christ has made our sabbath duties more delightful, and our sabbath restraints less irksome, than those of the Jews; but we are the more guilty by neglecting them. Surely God's wisdom in giving us the sabbath, with all the mercy of its purposes, are sinfully disregarded. Is it nothing to pour contempt upon the blessed day, which a bounteous God has given to us for our growth in grace with the church below, and to prepare us for happiness with the church above?

MHCC: Exo 35:4-19

The tabernacle was to be dedicated to the honour of God, and used in his service; and therefore what was brought for it, was an offering to the Lord. The rule is, Whosoever is of a willing heart, let him bring. All that were skilful must work. God dispenses his gifts; and as every man hath received, so he must minister, 1Pe 4:10. Those that were rich, must bring in materials to work on; those that were skilful, must serve the tabernacle with their skill: as they needed one another, so the tabernacle needed them both, 1Co 12:7-21.

MHCC: Exo 35:20-29

Without a willing mind, costly offerings would be abhorred; with it, the smallest will be accepted. Our hearts are willing, when we cheerfully assist in promoting the cause of God. Those who are diligent and contented in employments considered mean, are as much accepted of God as those engaged in splendid services. The women who spun the goats' hair were wise-hearted, because they did it heartily to the Lord. Thus the labourer, mechanic, or servant who attends to his work in the faith and fear of God, may be as wise, for his place, as the most useful minister, and he equally accepted of the Lord. Our wisdom and duty consist in giving God the glory and use of our talents, be they many or few.

MHCC: Exo 35:30-35

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 them. Those whom God called by name to his service, he filled with the Spirit of God. Skill, even in worldly employments, is God's gift, and comes from above. But many are ready enough in cutting out work for other people, and can tell what this man or that man should do; but the burdens they bind on others, they themselves will not touch with one of their fingers. Such will fall under the character of slothful servants. These men were not only to devise and to work themselves, but they were to teach others. Those that rule should teach; and those to whom God has given knowledge, should be willing to make it known for the benefit of others.

Matthew Henry: Exo 35:1-19

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.

III. 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.

IV. 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.

2. 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.

Matthew Henry: Exo 35:20-29

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, yet they shall not 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.

II. 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.

Matthew Henry: Exo 35:30-35

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.

Keil-Delitzsch: Exo 35:1-24

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 ( על 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. הניף 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 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 קדשׁ תּרוּמת . (On heaving and the heave-offering, see at Exo 25:2 and Lev 2:9.)

Keil-Delitzsch: Exo 35:25-26

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 cloths were dyed in 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.)

Keil-Delitzsch: Exo 35:27-29

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.

Keil-Delitzsch: Exo 35:30-35

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 not only endowed them 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 אתם ( 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, ועשׂה 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 ( בּ נתן ) 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."

Constable: Exo 15:22--Lev 1:1

II. THE ADOPTION OF ISRAEL 15:22--40:38

The second major section of Exodus records the events associated with God's adoption of Israel as His chosen people. Having redeemed Israel out of slavery in Egypt He now made the nation His privileged son. Redemption is the end of one journey but the beginning of another.

Constable: Exo 35:1--40:38

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

The renewal of the covenant made the erection of the tabernacle possible. Here begins what scholars refer to as the Code of the Priests (Exod. 35--Lev. 16). Having broken the covenant once, God proceeded to give His people more stringent requirements.

". . . the Code of the Priests sought to ensure Israel's obedience through an elaborate system of priestly requirements. As the Sinai narrative [Exod. 19--Num. 10] unfolds, then, the simple everyman's' altar of the Covenant Code (Ex 20:24-25) gives way to the singular and more elaborate bronze altar of the tabernacle (Ex 27:1-8; 38:1-7), one that was to be used solely by the priests (Lev 1ff.)."⁵³⁹

"The similarities of Exod 25-31 and 35-40 may all be accounted for on the basis of their rootage in this all-encompassing theme: both sections, each in its own way, are preoccupied with Israel's need to experience the reality of Yahweh's Presence."⁵⁴⁰

Constable: Exo 35:1--36:8

1. Preparations for construction 35:1-36:7

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 (35:2-3).

Moses invited the people to bring their contributions for the construction (35:4-19; cf. 25:1-9). These materials would have been the Israelites' own goods. Some were items the Egyptians had given to 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 (35:20-29). Moses again recognized Bezalel and Oholiab as skillful artisans whom God had gifted and appointed to lead the construction work (35:30-36:2). This provision by God inspired the people to give even more, so much so that Moses had to tell the people to stop giving (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.⁵⁴¹

Guzik: Exo 35:1-35 - Offerings For the Tabernacle

Exodus 35 - Offerings For the Tabernacle

A. The call to receive the offering.

1. (1-3) The command to keep the Sabbath.

Then Moses gathered all the congregation of the children of Israel together, and said to them, "These are the words which the LORD has commanded you to do: Work shall be done for six days, but the seventh day shall be a holy day for you, a Sabbath of rest to the LORD. Whoever does any work on it shall be put to death. You shall kindle no fire throughout your dwellings on the Sabbath day."

a. Work shall be done for six days, but the seventh day shall be a holy day for you, a Sabbath of rest to the LORD: In the coming chapters, there is a lot of work for Israel to do. They had to build a complex and exact Tabernacle of meeting. Yet before they do anything, they must enter into God's rest and respect the Sabbath.

i. The same principle holds true for our walk with God. Anything we do for the LORD must grow out of our rest in Him and rest in His finished work on our behalf.

b. Whoever does any work on it shall be put to death: This was a strict call to obedience. Before they did the work of building the tabernacle, God first called Israel to the work of simple obedience. Basic obedience is a pre-requisite for doing work for the LORD.

2. (4-9) Receiving what is needed to build the tabernacle.

And Moses spoke to all the congregation of the children of Israel, saying, "This is the thing which the LORD commanded, saying: 'Take from among you an offering to the LORD. Whoever is of a willing heart, let him bring it as an offering to the LORD: gold, silver, and bronze; blue, purple, and scarlet thread, fine linen, and goats' hair; ram skins dyed red, badger skins, and acacia wood; oil for the light, and spices for the anointing oil and for the sweet incense; onyx stones, and stones to be set in the ephod and in the breastplate.

a. This is the thing which the LORD commanded: Now it was time to do what God originally commanded Moses in Exodus 25-31 regarding the building of the tabernacle and its associated items.

b. Take from among you an offering to the LORD. Whoever is of a willing heart, let him bring it as an offering to the LORD: This offering came from God's command, not from Moses' clever fund-raising techniques. This shows God's normal way of channeling resources to His work.

i. God could cause the money and materials to just appear by a miracle. Yet He chooses to almost always fund His work through the willing gifts of His people. He works this way because we need to be a giving people.

ii. This idea is echoed in 2 Corinthians 9:7: So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver.

3. (10-19) Coordinating the labor and planning the work for the tabernacle.

'All who are gifted artisans among you shall come and make all that the LORD has commanded: the tabernacle, its tent, its covering, its clasps, its boards, its bars, its pillars, and its sockets; the ark and its poles, with the mercy seat, and the veil of the covering; the table and its poles, all its utensils, and the showbread; also the lampstand for the light, its utensils, its lamps, and the oil for the light; the incense altar, its poles, the anointing oil, the sweet incense, and the screen for the door at the entrance of the tabernacle; the altar of burnt offering with its bronze grating, its poles, all its utensils, and the laver and its base; the hangings of the court, its pillars, their sockets, and the screen for the gate of the court; the pegs of the tabernacle, the pegs of the court, and their cords; the garments of ministry, for ministering in the holy place; the holy garments for Aaron the priest and the garments of his sons, to minister as priests.'"

4. (20-29) Receiving the offering for building the tabernacle.

And all the congregation of the children of Israel departed from the presence of Moses. Then everyone came whose heart was stirred, and everyone whose spirit was willing, and they brought the Lord's offering for the work of the tabernacle of meeting, for all its service, and for the holy garments. They came, both men and women, as many as had a willing heart, and brought earrings and nose rings, rings and necklaces, all jewelry of gold, that is, every man who made an offering of gold to the LORD. And every man, with whom was found blue, purple, and scarlet thread, fine linen, and goats' hair, red skins of rams, and badger skins, brought them. Everyone who offered an offering of silver or bronze brought the Lord's offering. And everyone with whom was found acacia wood for any work of the service, brought it. All the women who were gifted artisans spun yarn with their hands, and brought what they had spun, of blue , purple, and scarlet, and fine linen. And all the women whose heart stirred with wisdom spun yarn of goats' hair. The rulers brought onyx stones, and the stones to be set in the ephod and in the breastplate, and spices and oil for the light, for the anointing oil, and for the sweet incense. The children of Israel brought a freewill offering to the LORD, all the men and women whose hearts were willing to bring material for all kinds of work which the LORD, by the hand of Moses, had commanded to be done.

a. All the congregation of the children of Israel departed from the presence of Moses: Moses wasn't into "high-pressure" giving where people were asked to make quick, public decisions about giving, or asked to make an immediate pledge. There was no manipulation at all in Moses' request.

i. Moses didn't have a contests pitting one tribe against another, to see which tribe could raise the most money, or any other such nonsense. God did the work in the hearts of the people.

b. Everyone came whose heart was stirred . . . everyone whose spirit was willing . . . as many as had a willing heart . . . all the women whose hearts were stirred . . . a freewill offering to the LORD . . . whose hearts were willing: The idea of the freedom and lack of coercion in the offering is repeated and emphasized.

i. Though their hearts were willing, they didn't know what to give, when to give, or how to give until Moses led them. Willing hearts still need to be told when there is a need and how they can meet that need.

c. The LORD's offering . . . an offering of gold to the LORD . . . the LORD's offering . . . a freewill offering to the LORD: It is also clear exactly Whom they were giving to - the LORD, not Moses or even the nation.

d. Both men and women . . . every man . . . every man with whom was found blue and purple and scarlet . . . everyone with whom was found acacia wood . . . all the women who were gifted artisans . . . all the women whose hearts stirred with wisdom . . . the rulers brought onyx stones: In this we see just how many among Israel gave to the work. Not just the "rich" people gave; everyone who could, and who had a willing heart, gave. There were many willing hearts.

i. If you are waiting until you have more money before you have a willing heart to give, you will probably wait forever.

ii. The people gave what they could. Not all could give gold or precious gems, but they could give some goat's hair. Certainly, a gift of goat's hair could be just as precious in God's sight as a gift of gold, if it was given with the right heart.

B. Coordinating the construction of the tabernacle.

1. (30-35) The call of Bezaleel and Aholiab.

And Moses said to the children of Israel, "See, the LORD 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 and understanding, in knowledge and all manner of workmanship, to design artistic works, to work in gold and silver and bronze, in cutting jewels for setting, in carving wood, and to work in all manner of artistic workmanship. And He has put in his heart the ability to teach, in him and Aholiab the son of Ahisamach, of the tribe of Dan. He has filled them with skill to do all manner of work of the engraver and the designer and the tapestry maker, in blue, purple, and scarlet thread, and fine linen, and of the weaver; those who do every work and those who design artistic works.

a. He has filled him with the Spirit of God, in wisdom and understanding, in knowledge and all manner of workmanship: God chose Bezaleel and Aholiab to be the "general contractors" for this building project. He equipped them with a special outpouring of the Holy Spirit to do the work.

b. Those who do every work and those who design artistic works: The leaders of the work of building the tabernacle had a unique inspiration of the Holy Spirit to do this important and practical work. Since God wanted the work done according to a certain pattern (Exodus 25:9), it made sense that He specially inspired some to do the work.

2. (36:1) The coordination of the work.

"And Bezalel and Aholiab, and every gifted artisan in whom the LORD has put wisdom and understanding, to know how to do all manner of work for the service of the sanctuary, shall do according to all that the LORD has commanded."

a. Every gifted artisan . . shall do according to all the LORD has commanded: It was up to the workers under Bezaleel and Aholiab to follow what the LORD instructed them to do.

© 2004 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: Exodus (Pendahuluan Kitab)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Garis Besar)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Pendahuluan Kitab)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 35 (Pendahuluan Pasal)

Overview

Exo 35:1, The sabbath; Exo 35:4, The free gifts for the tabernacle; Exo 35:20, The readiness of the people to offer; Exo 35:30, Bezaleel and Aholiab are called to the work.

Poole: Exodus (Pendahuluan Kitab)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 35 (Pendahuluan Pasal)

CHAPTER 35

The command to observe the sabbath, Exo 35:1-3 ; and to bring a free-will offering to the Lord, Exo 35:4,5 . The furniture of the tabernacle, Exo 35:6-19 . Men and women bring their jewels for the same, Exo 35:20-24 . Understanding women spin, Exo 35:25,26 . The chief of the people bring in precious stones and spices, Exo 35:27-29 . God endues Bezaleel and Aholiab with a spirit of wisdom for this work, Exo 35:30-35 .

MHCC: Exodus (Pendahuluan Kitab)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 35 (Pendahuluan Pasal)

(Exo 35:1-3) The sabbath to be observed.

(v. 4-19) The free gifts for the tabernacle.

(Exo 35:20-29) The readiness of the people in general.

(Exo 35:30-35) Bezaleel and Aholiab called to the work.

Matthew Henry: Exodus (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 35 (Pendahuluan Pasal)

What should have been said and done upon Moses' coming down the first time from the mount, if the golden calf had not broken the measures and put all into disorder, now at last, when with great difficulty reconciliation was made, begins to be said and done; and that great affair of the setting up of God's worship is put into its former channel again, and goes on now without interruption. I. Moses gives Israel those instructions, received from God, which required immediate observance. 1. Concerning the sabbath (Exo 35:1-3). 2. Concerning the contribution that was to be made for the erecting of the tabernacle (Exo 35:4-9). 3. Concerning the framing of the tabernacle and the utensils of it (Exo 35:10-19). II. The people bring in their contributions (Exo 35:20-29). III. The head-workmen are nominated (Exo 35:30, etc.).

Constable: Exodus (Pendahuluan Kitab)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Garis Besar)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Pendahuluan Kitab)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Pendahuluan Kitab)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 35 (Pendahuluan Pasal)

INTRODUCTION TO EXODUS 35

This chapter begins with a renewal of the command of the sabbath, Exo 35:1 and contains an order for a freewill offering to be brought for the service of the sanctuary, and specifies the things to be brought, and for what uses, Exo 35:4 to which there was a ready compliance, and men and women, princes and the common people, everyone according to what they had in possession, brought and offered it freely, Exo 35:20 and for their encouragement, that their offering would not be in vain, they were informed there were two persons divinely inspired, to do, and teach to be done, all manner of work for the tabernacle, towards which they had made such a liberal and plentiful contribution, Exo 35:30.