Exodus 31 commentary

The Israelites, who had been masons and bricklayers in Egypt, were not qualified for curious workmanship; but the Spirit who gave the apostles utterance in divers tongues, miraculously gave Bezaleel and Aholiab the skill that was wanting. The honour which comes from God, is always attended with a work to be done; to be employed for God is high honour. Those whom God calls to any service, he will find or make fit for it. The Lord gives different gifts to different persons; let each mind his proper work, diligently remembering that whatever wisdom any one possesses, the Lord put it in the heart, to do his commandments.

Orders were now given that a tabernacle should be set up for the service of God. But they must not think that the nature of the work, and the haste that was required, would justify them in working at it on sabbath days. The Hebrew word /shabath/ signifies rest, or ceasing from labour. The thing signified by the sabbath is that rest in glory which remains for the people of God; therefore the moral obligation of the sabbath must continue, till time is swallowed up in eternity.

The law was written in tables of stone, to show how lasting it is: to denote likewise the hardness of our hearts; one might more easily write on stone, than write any thing good on our corrupt natural hearts. It was written with the finger of God; by his will and power. God only can write his law in the heart: he gives a heart of flesh; then, by his Spirit, which is the finger of God, writes his will in the heart, 2Co 3:3.

2. See, I have called by name Bezaleel. In the remainder of this work we shall follow the course of the history to the end of Deuteronomy, where the death of Moses himself is recorded.

Although God had omitted nothing which related to the form of the tabernacle, but had accurately prescribed every thing that was to be done, still the actual difficulty of the work might have overwhelmed both Moses and the whole people with despair; for this was no ordinary work, or one on which the most skillful artificers might exercise their ingenuity, but a marvelous structure, the pattern of which had been shewn on the Mount, so that it might seem incredible that any mortals should be able by their art to compass what God had commanded. Besides, they had been entirely engaged in servile tasks in Egypt, such as would extinguish all intellectual vigor, and prevent them from aspiring to any liberal arts. Hence we gather that all, who obediently follow God’s voice, are never destitute of His aid. In all our difficulties, then, let this prayer encourage us to proceed: Augustin. Confess. 10. 40. “Et tota spes mea non nisi in magna valde misericordia tua. Da quod jubes, et jube quod vis.” See also ibid., Section 45, 7. Edit. Bened., Tom. 1, pp. 184, 186, 191; et Tom. 10. 851 A. “Give what Thou commandest: and command what Thou wilt.”

To “call by name,” is equivalent to rendering eminent, so that Moses signifies that Bezaleel should be something extraordinary, as being endowed with a peculiar gift. Thus Cyrus is said in Isaiah 45:4, to be called by his name, because in the purpose of God he had been destined in a remarkable manner to execute such great things. Still, although the call of Bezaleel was special, because, as I have just said, God entrusted to him an unusual and by no means ordinary work, we gather that no one excels even in the most despised and humble handicraft, except in so far as God’s Spirit works in him. For, although “there are diversities of gifts,” still it is the same Spirit from whom they all flow, (1 Corinthians 12:4;) and also as God has seen fit to distribute and measure them out to every man. Nor is this only the case with respect to the spiritual gifts which follow regeneration, but in all the branches of knowledge which come into use in common life. It is, therefore, a false division, when ungodly men ascribe all the means of our support partly to nature and God’s blessing, and partly to the industry of man, since man’s industry itself is a blessing from God. The poets are more correct who acknowledge that all which is suggested by nature comes from God; that all the arts emanate from Him, and therefore ought to be accounted divine inventions. The utility of this doctrine is two-fold; first, that all things which have reference to the support and defense of life, whenever we meet with them, should excite our gratitude, and that whatever seems to be derived from man’s ingenuity, should be regarded as proofs of God’s paternal solicitude for us; and, secondly, that we should honor God as the Author of so many good things, since He sanctifies them for our use. Moses applies many epithets to the Spirit, because he is speaking of so remarkable a work; yet we must conclude, float whatever ability is possessed by any emanates from one only source, and is conferred by God. This is the only difference, that Bezaleel was endued with consummate excellence, whilst God makes distribution to others according to His pleasure.

6. And I, behold, I have given with him Aholiab. It is no matter of surprise that the principal workman should be chosen from the tribe of Judah; Addition in Fr., “Laquelle estoit la premiere en dignite;” which was the highest in dignity. why a companion should be given him from the tribe of Dan can hardly be accounted for, unless its obscurity more highly illustrated the grace of God.

A kind of contradiction at first sight appears, when it is added immediately afterwards that God had put wisdom in the hearts of all that were wise-hearted; for, if they already excelled in intelligence, what was the object of this new inspiration? Hence it has been commonly supposed, that the special grace of God was only given in aid of that ability which we naturally possess. But rather are we taught by this passage that, when anything grows in us, and our endowments manifest themselves more conspicuously, our progress is only derived from the continued operation of the Spirit. God had already conferred acuteness and intelligence on the artificers in question; yet their dexterity was only, as it were, the seed; and He now promises that He will give them more than had previously appeared. I know that the words may be thus explained, — Whosoever shall be fit and proper for the work, have therefore been endowed with intelligence, because God has inspired it by His secret influence; but the other exposition is more simple. What follows as to the various parts of the tabernacle has been already treated of elsewhere.

Exodus 35

Exodus 35:20-35

20. And all the congregation of the children of Israel departed from the presence of Moses.

20. Egressi sunt universus coetus filiorum Israel a facie Mosis,

21. And they came, every one whose heart stirred him up, and every one 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.

21. Veneruntque vir quem extulit cor suum, qui liberalis fuit spiritu suo: attuleruntque oblationem ad opus tabernaculi conventionis, et ad omne opus ejus, et ad vestes sanctitatis.

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

22. Venerunt viri et mulieres, quicunque liberalis fuit corde, attulerunt fibulas, et inaures, et annulos, et armillas, quodlibet vas aureum, et omnis vir qui attulit levationem auri Jehovae.

23. And every man with whom was found blue, and purple, and scarlet, and fine linen, and goat’s hair, and red skins of rams, and badgers’ skins, brought them

23. Praeterea onmis vir apud quem inveniebatur hyacinthus, purpura, coccus, byssus, et pili caprarum, et pelles arietum rubricatae, et pelles taxorum, haec attulerunt.

24. Every one that did offer an offering of silver and brass, brought the Lord’s offering: and every man with whom was found shittim-wood, for any work of the service, brought it

24. Omnis tollens levationem argenti et aeris, obtulerunt levationem Jehovae: et omnis apud quem inveniebantur ligna sittim, pro universo opere ministerii attulerunt.

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.

25. Praeterea omnis mulier intelligenti corde, manibus suis neverunt, et attulerunt quod nendo operatae fuerant, hyaciuthum, purpuram, coccum et byssum.

26. And all the women, whose hearts stirred them up in wisdom, spun goats’ hair

26. Omnes quoque mulieres quas excitavit cor ipsarum, intelligenter neverunt pilos caprinos.

27. And the rulers brought onyx-stones, and stones to be set, for the ephod, and for the breastplate;

27. Principes quoque attulerunt lapides onychinos, et gemmas inserendas in ephod et pectorali:

28. And spice, and oil for the light, and for the anointing oil, and for the sweet incense.

28. Aromata etiam et oleum pro luminari, et pro oleo unctionis, et pro incenso aromatico.

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.

29. Omnis vir et mulier qui liberales fuerunt corde suo ad offerendum pro cuncto opere quod mandaverat Jehova fieri per manum Mosis, obtulerunt filii Israel donum voluntarium Jehovae.

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:

30. Tunc ait Moses ad filios Israel, Videte, vocavit Jehova nomine Besaleel filium Uri, filii Hur, de tribu Juda:

31. And he hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship;

31. Et implevit cum Spiritu Dei, in sapientia et intelligentia, in scientia et omni artificio,

32. And to devise curious works, to work in gold, and in silver, and in brass,

32. Ad excogitandum ingeniosa opera, ut faciat in auro, argento et aere:

33. And in the cutting of stones, to set them, and in carving of wood, to make any manner of cunning work.

33. Et in artificio gemmarum; ut illas includat in artificio ligni, ut faciat quodcunque opus ingeniosum.

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.

34. Et posuit in corde ejus ut doceat, ipse et Aholiab filius Ahisamach, e tribu Dan.

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 them that do any work, and of those that devise cunning work.

35. Replevit eos sapientia cordis, ut faciant omne opus artificis, et phrygionis, et acupictoris, ex hyacintho, et purpura, et vermiculo cocci, et bysso, et textura, facientes omne opus, et excogitantes inventiones.

13. Speak thou also unto the children of Israel. He inculcates the same things as before, with the addition of a few words, such as “for it is holiness unto you;” “For it is holy unto you.” — A. V. by which expression he exhorts them to observe this rite as most sacred and inviolable, since by its neglect religion would fall “Ils mettoyent bas la religion comme pour la fouler au pied;” they would cast down religion as if to trample it under foot. — Fr. And therefore he denounces capital punishment against any who should work on that day. Hence, again, we gather the dignity and excellency of the mystery, when God deemed an apparently light transgression of it worthy of death. Still this was an act of by no means excusable contempt, to overthrow professedly, as it were, what God would have to be a mark of distinction between His people and heathen nations. The passages which follow have the same tendency, which it would have been superfluous to repeat, unless because the people were thus reminded that it was a matter of the utmost importance. By prohibiting them from lighting a fire, He anticipates all the glosses which they would have been ready enough to invent; for they would have alleged that if the pot had been put on the fire the day before, the Sabbath would not have been violated by lighting the fire. What, then, would have been more allowable than anything else God excludes, viz., that they should not employ themselves in the preparation of their food, or undertake any other earthly work, however venial. When He calls it a “perpetual” or eternal “covenant,” the Jews rest on it as a ground of their obstinacy, and wantonly rave against Christ as a covenant-breaker, because He abrogated the Sabbath. I will not contend with them as to the word גולם, gnolam, which sometimes means a long time, and not perpetuity: I will simply insist on the thing itself. Whatever was spoken of under the Law as eternal, I maintain to have had reference to the new state of things which came to pass at the coming of Christ; and thus the eternity of the Law must not be extended beyond the fullness of time, when the truth of its shadows was manifested, and God’s covenant assumed a different form. If the Jews cry out that what is perpetual, and what is temporary, are contraries to each other, we must deny it in various respects, since assuredly what was peculiar to the Law could not continue to exist beyond the day of Jesus Christ. Besides, the Sabbath, although its external observation is not now in use, still remains eternal in its reality, like circumcision. Thus the stability of both was best confirmed by their abrogation; since, if God now required the same of Christians, it would be putting a veil over the death and resurrection of His Son; and hence the more carefully the Jews persevere in the keeping the festival, the more do they derogate from its sanctity. But they calumniate us falsely, as if we disregarded the Sabbath; because there is nothing which more completely confirms its reality and substance than the abolition of its external use. To this point also may my readers apply what I have written on Genesis 17, Vide C.’s Comment on Genesis, Calvin Society’s edit., vol. 1 pp. 447, et seq. lest I should weary them in vain by my prolixity; and again, in treating of the sacrifices, I have adverted to some things which relate to the same doctrine. When, in Exodus 34, God especially commands them to rest “in earing-time and harvest,” We must beware of being misled by what is a very common misapprehension, not without the authority of some of our English Dictionary-writers, as if “earing-time” were the time of gathering the ears of corn, instead of a derivative from the Saxon “erian,” cognate with and equivalent to the Latin “arare,” to plough. See C.’s Latin, “in aratione." it is not as if He would let loose the rein for the rest of the year; but He rather draws it tighter, since no necessity must interrupt this sacred observance. Else it might have seemed a just pretext, if, on account of continued rains, or other ungenial weather, ploughing should be difficult, husbandmen were to be released from the obligation of the law, lest their resting should have produced sterility. The same opinion might have prevailed as to the ingathering of the harvest, lest it should have been spoilt on the ground. God, however, allows of no dispensation; but the Sabbath is to be observed, though at the risk of general loss.

Supplements to the fourth Commandment

Exodus 23

Exodus 23:10, 11

10. And six years thou shalt sow thy land, and shalt gather in the fruits thereof:

10. Sex annis seres terram tuam et congregabis fructus ejus:

11. But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard.

11. Anno autem septimo omittes eam, et quiescere sines, ut comedant pauperes populi tui, et residuum comedant bestiae agri. Ita facies vineae et oliveto tuo.

18 And he gave unto Moses. It must be observed, that, after the voice of God had been heard from the midst of the fire, and He had delivered the Ten Commandments, and the form of the tabernacle had been described, and the work had been already finished by the artificers, though its dedication had not yet taken place, Moses was again withdrawn from the sight and intercourse of men, that he might be taught apart by himself to be a faithful interpreter of the Law. For although God had briefly comprised in the Ten Commandments the sum of His doctrine, which might suffice for the rule of a pious and righteous life, still a clearer exposition was needed, such as Moses afterwards added. With this object he was taken up into the sanctuary (adytum) of heaven, as it were, in order that he might familiarly learn all things that concerned the full and complete understanding of the Ten Commandments, since he could never have attained their genuine meaning if God had not been his Master and Teacher. Hence we gather that he wrote his five books not only under the guidance of the Spirit of God, but as God Himself had suggested them, speaking to him out of His own mouth. Wherefore he observed silence for forty days, that he might afterwards freely speak by the authority of God. Thus ought all true pastors of the Church to be disciples, so as to teach nothing but what they have received. But although God might in a moment have fully perfected His servant, yet, in order more surely to evince that he advanced nothing which did not proceed from the school of heaven, he was separated for forty days from the human race, so that the Israelites might henceforth look up to him as to an angel sent from heaven; for there could be no savour of earth about him who had thus lived with God, without meat and drink, or any other means of nourishment, and divested of all infirmity of the flesh.

Finally, the Ten Commandments were written on two tables, so that they might never be lost. I have elsewhere stated why they were divided into two tables, viz., because they consist of two parts, the first of which is the rule of piety, whilst the second prescribes how we must live righteously, innocently, and chastely with men. Thus the worship of God comes first in order, and then the duties of charity follow. The tables were of stone, inasmuch as it is usual for enduring monuments to be engraven on brass, or stones. That they were “written with the finger of God,” we must understand to mean that the characters were formed without the hand or skill of men, by the secret virtue of God; nor is it a matter of wonder that a writing should have suddenly been brought into existence at the same will (nutu) of God, whereby the waste and shapeless materials of the world, which they call chaos, were changed so as to be resplendent with astonishing elegance and beauty. This expression, however, is metaphorical, whereby what is only applicable to men is figuratively spoken of God; for God is not corporeal so as to write with His finger; and for Him to act is only to command; as it is said in the Psalms,

“He spake, and all things were made; he commanded, and they were created.” (Psalm 33:9; 148:5.)

Many approve of the allegory, that the Law was written by the Spirit of God on stones, because the hardness of our heart does not receive it without the grace of regeneration; but we must rather hold to the antithesis of Paul, wherein he shews that the Gospel differs from the Law in this respect, because it is written on fleshy hearts, subdued unto obedience, (2 Corinthians 3:3;) and indeed it is by no means fitting that we should trifle in such conceits as this, when the simple intention of God is abundantly manifest, viz., that the Law was registered upon stones, in order that the perpetuity of its doctrine should be maintained in all ages.

Exodus 32

Exodus 32:1-35

1. And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

1. Videns antem populus quod moram faceret Moses ad descendendum e monte, tunc congregatus est contra Aharon, et dixerunt ei, Surge, fac nobis Deos qui praecedant nos: huic enim Mosi viro illi qui eduxit nos e terra Aegypti, nescimus quid acciderit.

2. And Aaron said unto them, Break off the golden ear-rings which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.

2. Et dixit illis Aharon, Eripite, (vel, detrahite,) inaures aureas, quae sunt in auribus uxorum vestrarum, filiorum vestrorum et filiarum vestrarum, atque afferte.

3. And all the people brake off the golden ear-rings which were in their ears, and brought them unto Aaron.

3. Eripuerunt a se igitur totus populus inaures aureas, quae erant in auribus eorum, et attulerunt ad Aharon:

4. And he received them at their hand; and fashioned it with a graving-tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.

4. Quas accepit de manu eorum, formavitque illud style, et fecit ex illo vitulum fusilem: et dixerunt, Isti sunt dii tui o Israel, qui eduxerunt te e terra Aegypti.

5. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord.

5. Quod videns Aharon, tunc aedificavit altare coram eo: et elamavit Aharon, dixitque, Solennitas Jehovae erit cras.

6. And they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings: and the people sat down to eat and to drink, and rose up to play.

6. Et summo mane surrexerunt sequenti die, atque obtulerunt holocausta, et adduxerunt hostias prosperitatum: seditque populus ut manducaret et biberet, postea surrexerunt ut luderent.

7. And the Lord said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves:

7. Loquutusque est Jehova ad Mosen: Vade, descende, corrupit se populus tuus quem eduxisti e terra Aegypti.

8. They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt.

8. Recesserunt cito de via quam praecepi eis: fecerunt sibi vitulum fusilem, adoraveruntque illum, et sacrificaverunt ei, dixeruntque, Isti dii tui, Israel, qui eduxerunt te e terra Aegypti.

9. And the Lord said unto Moses, I have seen this people, and, behold, it is a stiff-necked people:

9. Dixit praeterea Jehova ad Mosen, Vidi populum hunc: et ecce populus durae cervicis est.

10. Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.

10. Nunc igitur dimitte me, ut excandescat furor meus in eos, consumamque eos: te autem faciam in gentem magnam.

11. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?

11. Et precatus est Moses faciem Jehovae Dei sui, et dixit, Utquid, O Jehova, exardescet furor tuus in populum tuum quem eduxisti e terra Aegypti in fortitudine magna et manu forti?

12. Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.

12. Utquid dicent Aegyptii dicendo, In malum eduxit eos, ut occideret eos in montibus, utque consumeret eos e superficie terrae? convertere ab ira furoris tui, et poeniteat te super malo populi tui.

13. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven; and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.

13. Recordare Abraham, Isaac et Israel servorum tuorum, quibus jurasti per teipsum, et dixisti eis, Multiplicabo semen vestrum sicut stellas coeli, et totam terram istam quam dixi dabo semini vestro, et haereditate accipient illam in seculum.

14. And the Lord repented of the evil which he thought to do unto his people.

14. Et poenituit Jehovam super malo quod dixerat se facturum populo suo.

15. And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written.

15. Tunc vertit se Moses, et descendit e monte: erantque dutc tabulae testimonii in mann ejus, tabulae scriptae ab utraque super-ficie sua, hinc et inde erant scriptae.

16. And the tables were the work of God, and the writing was the writing of God, graven upon the tables.

16. Et tabulae erant opus Dei, scriptura Dei, scriptura erat sculpta in tabulis.

17. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp.

17. Audiens autem Jehosua vocem populi in vociferatione ejus, dixit ad Mosen, Vox praelii est in castris.

18. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome; but the noise of them that sing do I hear.

18. Qui respondit, Non est vex respendens fortitudini, neque vex respendens infirmitati, sed vocem cantionum ego audio.

19. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.

19. Accidit quum appropinquasset ad castra, vidit vitulum et choros: et excanduit iracundia Mosis, abjecitque e manibus suis tabulas, et fregit eas sub monte.

20. And he took the calf which they had made and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it.

20. Tulit quoque vitulum quem fecerant, et combussit igni, contrivitque donec redegit in pulverem: et sparsit in superficiem aquarum, et potavit filios Israel.

21. And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them?

21. Et dixit Moses ad Aharon, Quid fecit tibi populus iste, quod induxisti super eum hoc peccatum grande?

22. And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief.

22. Tunc dixit Aharon, Ne excandescat iracundia domini mei: tu nosti populum quod in malo sit.

23. For they said unto me, Make us gods which shall go before us: for asfor this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

23. Dixerunt autem mihi, Fac nobis deos qui nos praecedant: quia isti Mosi viro qui eduxit nos e terra AEgypti, nescimus quid acciderit.

24. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf.

24. Quibus respondi, Cui est aurum, private vos. Et dederunt mihi: et projeci in ignem, egressusque est vitulus iste.

25. And when Moses saw that the people were naked, (for Aaron had made them naked unto their shame among their enemies,)

25. Vidit autem Moses quod populus discoopertus esset: (nam discooperuerat eum Aharon ad ignominiam inter hostes eorum,)

26. Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto Him.

26. Stetit ergo Moses in porta castrorum, et dixit, Quis est Jehovae? Ad me. Et eongregati sunt ad eum omnes filii Levi.

27. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor.

27. Quibus dixit, Sic dixit Jehova Deus Israel, Ponite quisque gladium suum super femur suum: transite et revertimini a porta ad portam in castris, et occidite quisque fratrem suum, et quisque amicum suum, et quisque propinquum suum.

28. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.

28. Fecerunt ergo filii Levi secundum sermonem Mosis: et ceciderunt e populo in die ilia circiter tria millia virorum.

29. For Moses had said, Consecrate yourselves to-day to the Lord, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.

29. Dixerat autem Moses, Consecrate manum vestram hodie Jehovae, nempe quisque in filio suo, et in fratre suo: ut detur hodie vobis benedictio.

30. And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the Lord; peradventure I shall make an atonement for your sin.

30. Fuit postridie ut diceret Moses populo, Vos peccastis peccato magno: nunc tamen ascendam ad Jehovam, si forte propitiem eum super peccato vestro.

31. And Moses returned unto the Lord, and said, Oh! this people have sinned a great sin, and have made them gods of gold!

31. Reversus est itaque Moses ad Jehovam, et dixit: Obsecro: peccavit populus hic peccato magno: feterunt enim sibi deos aureos.

32. Yet now, if thou wilt forgive their sin —: and if not, blot me, I pray thee, out of thy book which thou hast written.

32.: Nunc si remiseris peccatum eorum: quod si non, dele me agedum e libro tuo, quem scripsisti.

33. And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.

33. Et dixit Jehova ad Mosen, qui peccavit mihi, delebo eum e libro meo.

34. Therefore now go, lead the people unto the place of which I have spoken unto thee. Behold, mine Angel shall go before thee: nevertheless, in the day when I visit, I will visit their sin upon them.

34. Nunc ergo vade, duc populum ad locum de quo loquutus sum tibi. Ecce, Angelus meus ibit ante te: in die autem visitationis meae etiam visitabo in eos peccatum eorum.

35. And the Lord plagued the people, because they made the calf which Aaron made.

35. Et percussit Jehova populum, eo quod fecissent vitulum quem fecerat Aharon.

CHAPTER 31

Ex 31:1-18. Bezaleel and Aholiab.

2. See, I have called--Though the instructions about the tabernacle were privately communicated to Moses, it was plainly impossible that he could superintend the work in person, amid the multiplicity of his other duties. A head director or builder was selected by God Himself; and the nomination by such high authority removed all ground of jealousy or discontent on the part of any who might have thought their merits overlooked (compare Mt 18:1).

by name Bezaleel--signifying "in the shadow or protection of God"; and, as called to discharge a duty of great magnitude--to execute a confidential trust in the ancient Church of God, he has his family and lineage recorded with marked distinction. He belonged to the tribe of Judah, which, doubtless for wise and weighty reasons, God all along delighted to honor; and he was the grandson of Hur, a pious patriot (Ex 17:12), who was associated, by a special commission, with Aaron in the government of the people during the absence of Moses. Moreover, it may be noticed that a Jewish tradition affirms Hur to be the husband of Miriam; and if this tradition may be relied on, it affords an additional reason for the appointment of Bezaleel emanating from the direct authority of God.

3-5. I have filled him with the spirit of God--It is probable that he was naturally endowed with a mechanical genius, and had acquired in Egypt great knowledge and skill in the useful, as well as liberal, arts so as to be a first-class artisan, competent to take charge of both the plain and ornamental work, which the building of the sacred edifice required. When God has any special work to be accomplished, He always raises up instruments capable of doing it; and it is likely that He had given to the son of Uri that strong natural aptitude and those opportunities of gaining mechanical skill, with an ultimate view to this responsible office. Notwithstanding that his grand duty was to conform with scrupulous fidelity to the pattern furnished, there was still plenty of room for inventive talent and tasteful exactness in the execution; and his natural and acquired gifts were enlarged and invigorated for the important work.

6. I have given with him Aholiab--He belonged to the tribe of Dan, one of the least influential and honorable in Israel; and here, too, we can trace the evidence of wise and paternal design, in choosing the colleague or assistant of Bezaleel from an inferior tribe (compare 1Co 12:14-25; also Mr 6:7).

all that are wise-hearted I have put wisdom--At that period, when one spirit pervaded all Israel, it was not the man full of heavenly genius who presided over the work; but all who contributed their skill, experience, and labor, in rendering the smallest assistance, showed their piety and devotedness to the divine service. In like manner, it was at the commencement of the Christian Church (Ac 6:5; 18:2).

12-17. Verily my sabbaths ye shall keep--The reason for the fresh inculcation of the fourth commandment at this particular period was, that the great ardor and eagerness, with which all classes betook themselves to the construction of the tabernacle, exposed them to the temptation of encroaching on the sanctity of the appointed day of rest. They might suppose that the erection of the tabernacle was a sacred work, and that it would be a high merit, an acceptable tribute, to prosecute the undertaking without the interruption of a day's repose; and therefore the caution here given, at the commencement of the undertaking, was a seasonable admonition.

18. tables of stone, written with the finger of God--containing the ten commandments (Ex 24:12), called "tables of testimony," because God testified His will in them.

I have called by name Bezaleel - That is, I have particularly appointed this person to be the chief superintendent of the whole work. His name is significant, בצלאל betsal-el, in or under the shadow of God, meaning, under the especial protection of the Most High. He was the son of Uri, the son of Hur, the son of Caleb or Chelubai, the son of Esron, the son of Pharez, the son of Judah. See 1Chr 2:5, 1Chr 2:9,1Chr 2:18, 1Chr 2:19, 1Chr 2:20, and see Clarke's note on Exo 17:10.

I have filled him with the spirit of God - See Clarke's note on Exo 28:3.

In wisdom - חכמה, chochmah, from חכם chacham, to be wise, skillful, or prudent, denoting the compass of mind and strength of capacity necessary to form a wise man: hence our word wisdom, the power of judging what is wise or best to be done; from the Saxon, to teach, to advise, and to judge; hence the doom or judgment of the well taught, wise, or prudent man.

Understanding - תבונה tebunah, from בן ban or bun, to separate, distinguish, discern; capacity to comprehend the different parts of a work, how to connect, arrange, etc., in order to make a complete whole.

Knowledge - דעת daath, denoting particular acquaintance with a person or thing; practical, experimental knowledge.

Cunning works - מחשבת machashaboth, works of invention or genius, in the goldsmith and silversmith line.

In cutting of stones, etc. - Every thing that concerned the lapidary's, jeweler's, and carver's art.

In the hearts of all that are wisehearted I have put wisdom - So every man that had a natural genius, as we term it, had an increase of wisdom by immediate inspiration from God, so that he knew how to execute the different works which Divine wisdom designed for the tabernacle and its furniture. Dark as were the heathens, yet they acknowledged that all talents, and the seeds of all arts, came from God. Hence Seneca: Insita nobis omnium artium semina, magisterque ex occulto Deus producit ingenia. In the same way Homer attributes such curious arts to Minerva, the goddess of wisdom, and Vulcan, the god of handicrafts. Ὡς δ' ὁτε τις χρυσον περιχευεται αργυρῳ ανηρ Ιδρις, ὁν Ἡφαιστος δεδαεν και Παλλας Αθηνη Τεχνην παντοιην, χαριεντα δε εργα τελειει.

Odyss., 1. vi., ver. 232.

As by some artist, to whom Vulcan gives

His skill divine, a breathing statue lives;

By Pallas taught, he frames the wondrous mould,

And o'er the silver pours the fusile gold. - Pope.

And all this the wisest of men long before them declared; when speaking of the wisdom of God he says, I, Wisdom, dwell with Prudence, and find out knowledge of witty inventions; Pro 8:12. See Clarke's note on Exo 28:3, to which the reader is particularly desired to refer. There is something remarkable in the name of this second superintendent, אהליאב Aholiab, the tabernacle of the father, or, the father is my tabernacle; a name nearly similar in its meaning to that of Bezaleel, see Clarke's note on Exo 31:2.

The pure candlestick - Called so either because of the pure gold of which it was made, or the brightness and splendor of its workmanship, or of the light which it imparted in the tabernacle, as the purest, finest oil was always burnt in it.

The altar of burnt-offering - See Clarke's note on Exo 27:1.

The laver and his foot - The pedestal on which it stood.

Clothes of service - Vestments for the ordinary work of their ministry; the holy garments - those which were peculiar to the high priest.

The anointing oil - See Clarke's note on Exo 30:23.

Sweet incense - See on Exo 30:24 (note).

My Sabbaths ye shall keep - See Clarke's note on Gen 2:3. See Clarke's note on Exo 20:8.

Every one that defileth it - By any kind of idolatrous or profane worship.

Shall surely be put to death - The magistrates shall examine into the business, and if the accused be found guilty, he shall be stoned to death.

Shall be cut off - Because that person who could so far contemn the Sabbath, which was a sign to them of the rest which remained for the people of God, was of course an infidel, and should be cut off from all the privileges and expectations of an Israelite.

A perpetual covenant - Because it is a sign of this future rest and blessedness, therefore the religious observance of it must be perpetually kept up. The type must continue in force till the antitype come.

Rested, and was refreshed - God, in condescension to human weakness, applies to himself here what belongs to man. If a man religiously rests on the Sabbath, both his body and soul shall be refreshed; he shall acquire new light and life.

When he had made an end of communing - When the forty days and forty nights were ended.

Two tables of testimony - See Clarke's note on Exo 34:1. Tables of stone - That the record might be lasting, because it was a testimony that referred to future generations, and therefore the materials should be durable.

Written with the finger of God - All the letters cut by God himself. Dr. Winder, in his History of Knowledge, thinks it probable that this was the first writing in alphabetical characters ever exhibited to the world, though there might have been marks or hieroglyphics cut on wood, stone, etc., before this time; see Exo 17:14. That these tables were written, not by the commandment but by the power of God himself, the following passages seem to prove: "And the Lord said unto Moses, Come up to me into the mountain, and be thou there; and I will give thee tables of stone Which I Have Written, that thou mayest teach them;" Exo 24:12. "And he gave unto Moses, upon Mount Sinai, two tables of testimony, tables of stone, Written With The Finger Of God;" Exo 31:18. "And Moses went down from the mount, and the two tables of testimony were in his hand; the tables were Written on both their sides. And the tables were The Work Of God, and the Writing Was The Writing Of God, graven upon the tables;" Exo 32:15, Exo 32:16. "These words [the ten commandments] the Lord spake in the mount, out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice; and he added no more, But He Wrote Them on two tables of stone;" Deu 5:22. It is evident therefore that this writing was properly and literally the writing of God himself. God wrote now on tables of stone what he had originally written on the heart of man, and in mercy he placed that before his eyes which by sin had been obliterated from his soul; and by this he shows us what, by the Spirit of Christ, must be rewritten in the mind, 2Cor 3:3; and this is according to the covenant which God long before promised to make with mankind, Jer 31:33. See also what is said on this subject, Exo 20:1 (note), Exo 34:1 (note), and Exo 17:14 (note). "No time," says Dr. A. Bayley, "seems so proper from whence to date the introduction of letters among the Hebrews as this, for after this period we find continual mention of letters, reading, and writing, in the now proper sense of those words. See Deu 27:8; Deu 31:9. Moses, it is said, επαιδευθη, was educated in all the wisdom of the Egyptians - in all the learning they possessed; but it is manifest that he had not learned of them any method of writing, otherwise there had been no want of God's act and assistance in writing the two tables of the law, no need of a miraculous writing. Had Moses known this art, the Lord might have said to him, as he does often afterwards, Write thou these words; Exo 34:27. Write on the stones the words of this law; Deu 27:3. Write you this song for you; Deu 31:19. Perhaps it may be said, God's writing the law gave it a sanction. True; but why might it not also teach the first use of letters, unless it can be proved that they were in use prior to this transaction? It might be thought too much to assert that letters no more than language were a natural discovery; that it was impossible for man to have invented writing, and that he did not invent it: yet this may appear really the case from the following reflections: -

1. Reason may show us how near to an impossibility it was that a just and proper number of convenient characters for the sounds in language should naturally be hit upon by any man, for whom it was easy to imitate and vary, but not to invent.

2. From evidence of the Mosaic history, it appears that the introduction of writing among the Hebrews was not from man, but God.

3. There are no evident vestiges of letters subsisting among other nations till after the delivery of the law at Mount Sinai; nor then, among some, till very late."

See I have called Bezaleel, the grandson of Hur, probably that Hur who had helped to hold up Moses's hand, Ex 17:10 - 12, and was at this time in commission with Aaron for the government of the people in the absence of Moses. Aholiab of the tribe of Dan is appointed next to Bezaleel, and partner with him. Hiram, who was the head - workman in the building of Solomon's temple, was also of the tribe of Dan, 2Chron 2:14.

And I have filled him with the spirit of God; and Ex 31:6. In the hearts of all that are wise - hearted I have put wisdom. Skill in common employments is the gift of God; It is he that puts even this wisdom into the inward parts, Job 38:36. He teacheth the husbandman discretion, Isa 28:26, and the tradesman too, and he must have the praise of it.

It is a sign between me and you - The institution of the sabbath was a great instance of God's favour, and a sign that he had distinguished them from all other people: and their religious observance of it, was a great instance of their duty to him. God, by sanctifying this day among them, let them know that he sanctified them, and set them apart for his service, otherwise he would not have revealed to them his holy sabbaths to be the support of religion among them. The Jews by observing one day in seven, after six days labour, testified that they worshipped the God that made the world in six days, and rested the seventh; and so distinguished themselves from other nations, who having first lost the sabbath, the memorial of the creation, by degrees lost the knowledge of the creator, and gave the creature the honour due to him alone.

It is holy unto you - That is, it is designed for your benefit as well as for God's honour; it shall be accounted holy by you.

It is the sabbath of rest, holy to the Lord - It is separated from common use, for the service of God; and by the observance of it we are taught to rest from worldly pursuits, and devote ourselves, and all we are, have, and can do, to God's glory.

It was to be observed throughout their generations, in every age, for a perpetual covenant - This was to be one of the most lasting tokens of the covenant between God and Israel.

On the seventh day he rested - And as the work of creation is worthy to be thus commemorated, so the great Creator is worthy to be thus imitated, by a holy rest the seventh day.

These tables of stone, were not prepared by Moses, but probably by the ministry of angels. They were written with the finger of God - That is, by his will and power immediately, without the use of any instrument. They were written in two tables, being designed to direct us in our duty, towards God, and towards man. And they were called tables of testimony, because this written law testified the will of God concerning them, and would be a testimony against them if they were disobedient.

2 See I have called by name Bezaleel the son of Uri, the son of Hur of the tribe of Judah.

He seems to be the same mentioned 1 Chron. 2. 20.

3 And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship.

Which was now necessary, because the Israelites in Egypt wanted ingenuous education to learn these things, and therefore needed inspiration.

Or, with, the following clauses being explicatory of the former, shewing what gifts of the spirit God had filled him with, to wit, Wisdom, &c.

6 And I, behold, I have given with him, Aholiab the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise-hearted I have put wisdom, that they may make all that I have commanded thee:

That have wisdom and skil sufficient to do these things under the inspection and direction of Bezaleel and Aholiab, the principal workmen.

8 And the table, and his furniture, and the pure candlestick, with all his furniture, and the altar of incense:

So called by way of eminency, not onely because it was made of pure gold, and was not defiled with blood, for so some other things were, but especially to mind the Priests of their duty in keeping it neat and clean, it being more subject to defilement than other things.

10 And the clothes of service , and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priests office:

Wherein the Ark and other sacred utensils were wrapped up when they were to be removed. See Exod. 35. 19. and Numb. 4.

Marginal references: [illegible: 1+ letters]h. 39. 1. &c.

13 Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep : for it is a sign between me and you , throughout your generations, that ye may know that I am the LORD that doth sanctifie you ?

This precept is here repeated, either 1. to shew the chief use of the Tabernacle and all this cost and trouble about it, to wit, that they might there acceptably serve God, as in some measure upon every day, so especially upon the Sabbath day. Or rather 2. to restrain the time for the doing of the forementioned works, q. d. Though the work of the Tabernacle and utensils be holy and for an holy use, yet I will not have it done upon my holy day. The sabbath was not made for them, but they for it, and therefore they shall give place to it.

The sabbath is a fivefold sign, 1. Commemorative, of Gods creation of and Dominion over them and all other things, to whom they do hereby profess their subjection. 2. Indicative, shewing that they were made to be holy, and that their sanctification can be had from none but from God, as it here follows, and from the observation of Gods days and appointments. 3. Distinctive, whereby they owned themselves to be the Lords peculiar people by a religious keeping of those Sabbaths, which the rest of the World grossely neglected and profanely scossed a[illegible: 1+ letters]. 4. Pr[illegible: 1+ letters]figurative of that rest which Christ should purchase for them, to wit, a rest from the burden of the ceremonial, and from the cur[illegible: 1+ letters]s and rigours of the moral, Law, as also from s[illegible: 1+ letters]n and the wrath of God for ever. See Heb. 4. 5. Confirmative, both assuring them of Gods good will to them, and that as he blessed the Sabbath for their sakes so he would bless them in the holy use of it with temporal, spiritual and everlasting blessings, as he declares in many places of Scripture, and assuring God of their standing to that covenant made between God and them. So that this was a mutual stipulation or ratification of the covenant of grace on both sides.

That selecteth you out of all people and consecrate you to my self and to my service and worship, a great part whereof is the observation of the Sabbath. Or, that sanctifieth you by my Word and Ordinances, which are in more eminent and solemn manner dispensed upon the Sabbath day, by the observation whereof you declare that you own me as your onely sanctifier. And so we may observe, the sabbath owns the Lord as our Creatour and as our Redeemer and as our Sanctifier, and therefore it is no wonder God so severely enjoyns the sanctification of the Sabbath and punisheth the neglect of it, it being a tacit renouncing or disowning of God the Father, the Son, and the holy Ghost.

14 Ye shall keep the sabbath therefore: for it is holy unto you: every one that desileth it, shall surely be put to death : for whosoever doth any work therein, that soul shall be cut off from amongst his people.

Of which see an example Numb. 15. 32. &c.

(i. e.) Servile work, as it is explained, Lev. 23. 7. &c.

Marginal references: chap. 20. 8. Deut. 5. 12. Ezek. 20. 12.; Num. 15. 35.

15 Six days may work be done, but in the seventh is the sabbath of rest : holy to the LORD: whosoever doeth any work in the sabbath day, he shall surely be put to death.

Heb. the sabbath of sabbaths, or of sabbaths, i. e. the great and chief sabbath, as the song of songs is the most excellent song, the holy of holies is the most holy, &c. The Iews had many sabbaths or days of rest, but this is here preferred before them all by this emphatical repetition of the same word, and by this argument the foregoing duty is pressed upon them.

Marginal references: Heb. shall be done.; Heb. holiness.

16 Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations for a perpetual covenant .

Or, shall keep the sabbath by observing or celebrating the sabbath, i. e. by observing or celebrating it, the antecedent being put for the relative, as is frequently done. So here is another most emphatical repetition to oblige us to the greater caution and diligence in this great duty, and to shew what stress God lays upon it, who hath therefore placed this in the midst of the commands of the Decalogue, as the heart which gives life and vigour to all the rest. Or it may be rendered thus, shall observe the day of rest to celebrate the sabbath, and so the phrase is like that, in the 4th. Command, Remember the sabbath day to keep it holy. So here, Observe the sabbath, i. e. watch its coming and approach, consider attentively the nature and use of it, and that not as a matter of idle speculation, but of serious practise, or so that you may do or celebrate the Sabbath, i. e. perform all the duties of it. Or thus, shall observe the sabbath, to make it a sabbath, or day of rest, and that no idle or carnal rest, but a rest, holy to the Lord, as it is called in the foregoing verse.

Or, by a perpetual covenant: or, it is a perpetual covenant, i. e. condition or part of that agreement made between me and them, they have solemnly covenanted or promised that they will do all that I commanded them, Exod. 24. 7, 8, among which this is a chief branch, and I have covenanted to bless and sanctify them in so doing. And this word perpetual, as also the word for ever being added to it in the next verse, may intimate that this hath a longer perpetuity than the c[illegible: 1+ letters]remonies, to which this phrase is sometimes ascribed, the rather because the reason of this perpetuity given in the next verse is such as hath its force not only till Christ, but even till the end of the World, and it is fit and just that men should retain this monument or memorial of the Worlds Creation even till its dissolution.

17 It is a sign between me and the children of Israel for ever: for in six dayes the LORD made heaven, and earth, and on the seventh day he rested, and was refreshed .

A sign of the covenant between us, that I will be their God and they will be my people, both which depends upon this, amongst other, duties, and upon this in an eminent degree.

Not as if he had been weary with working, which surely he could not be with speaking a few words, nor can God be weary with any thing, Isa. 40. 28. but it notes the pleasure or delight God took in reflecting upon his works, beholding that every thing he had made was very good, Gen. 1. 31.

Marginal references: Gen. 2. 2.

18 And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony , tables of stone , written with the finger of God .

(i. e.) The tables of the law, which was the witness of Gods will and Israels duty. See Exod. 16. 34.

Whereby was signified both the durable and perpetual obligation of the moral law, whereas the ceremonial law was to end with the Iewish policy at Christs coming, and the stoniness of mens hearts by nature, in which the law of God could not be written but by a divine and omnipotent h[illegible: 1+ letters]d.

(i. e.) With the power or spirit of God, by comparing Mat. 12. 18. not by any art of man, but immediately by a divine hand.

Marginal references: chap. 32. 16. Deut. 9. 10. 2 Cor. 3. 3.

Exo 31:1-5

The Builders (cf. Ex 35:30-36:1). - After having given directions for the construction of the sanctuary, and all the things required for the worship, Jehovah pointed out the builders, whom He had called to carry out the work, and had filled with His Spirit for that purpose. To “call by name” is to choose or appoint by name for a particular work (cf. Isa 45:3-4). Bezaleel was a grandson of Hur, of the tribe of Judah, who is mentioned in Exo 17:10; Exo 24:14, and was called to be the master-builder, to superintend the whole of the building and carry out the artistic work; consequently he is not only invariably mentioned first (Exo 35:30; Exo 36:1-2), but in the accounts of the execution of the separate portions he is mentioned alone (Exo 37:1; Exo 38:22). Filling with the Spirit of God signifies the communication of an extraordinary and supernatural endowment and qualification, “in wisdom,” etc., i.e., consisting of wisdom, understanding, knowledge, and every kind of workmanship, that is to say, for the performance of every kind of work. This did not preclude either natural capacity or acquired skill, but rather presupposed them; for in Exo 31:6 it is expressly stated in relation to his assistants, that God had put wisdom into all that were wise-hearted (see at Exo 28:3). Being thus endowed with a supernaturally exalted gift, Bezaleel was qualified “to think out inventions,” i.e., ideas or artistic designs. Although everything had been minutely described by Jehovah, designs and plans were still needed in carrying out the work, so that the result should correspond to the divine instructions.

Exo 31:6-11

There were associated with Bezaleel as assistants, Oholiab, the son of Achisamach, of the tribe of Dan, and other men endowed with understanding, whom God had filled with wisdom for the execution of His work. According to Exo 38:23, Oholiab was both faber, a master in metal, stone, and wood work, and also an artistic weaver of colours. In Exo 38:7-11, the words to be executed, which have been minutely described in ch. 24-30, are mentioned singly once more; and, in addition to these, we find in Exo 31:10 השּׂרד בּגדי mentioned, along with, or rather before, the holy dress of Aaron. This is the case also in Exo 35:19 and Exo 39:41, where there is also the additional clause, “to serve (שׁרת ministrare) in the sanctuary.” They were composed, according to Exo 39:1, of blue and red purple, and crimson. The meaning of the word serad, which only occurs in these passages, is quite uncertain. The Rabbins understand by the bigde hasserad the wrappers in which the vessels of the sanctuary were enclosed when the camp was broken up, as these are called begadim of blue and red purple, and crimson, in Num 4:6. But this rendering is opposed to the words which follow, and which indicate their use in the holy service, i.e., in the performance of worship, and therefore are quite inapplicable to the wrappers referred to. There is even less ground for referring them, as Gesenius and others do, to the inner curtains of the tabernacle, or the inner hangings of the dwelling-place. For, apart from the uncertainty of the rendering given to serad, viz., netted cloth, filet, it is overthrown by the fact that these curtains of the dwelling-place were not of net-work; and still more decisively by the order in which the bigde hasserad occur in Exo 39:41, viz., not till the dwelling-place and tent, and everything belonging to them, have been mentioned, even down to the hangings of the court and the pegs of the tent, and all that remains to be noticed is the clothing of the priests. From the definition “to serve in the sanctuary,” it is obvious that the bigde serad were clothes used in the worship, στολαὶ λειτουργικαί, as the lxx have rendered it in agreement with the rest of the ancient versions-that they were, in fact, the rich robes which constituted the official dress of the high priest, whilst “the holy garments for Aaron” were the holy clothes which were worn by him in common with the priests.

Exo 31:12-17 (cf. Exo 35:2-3). God concludes by enforcing the observance of His Sabbaths in the most solemn manner, repeating the threat of death and extermination in the case of every transgressor. The repetition and further development of this command, which was included already in the decalogue, is quite in its proper place here, inasmuch as the thought might easily have occurred, that it was allowable to omit the keeping of the Sabbath, when the execution of so great a work in honour of Jehovah had been commanded. “My Sabbaths:” by these we are to understand the weekly Sabbaths, not the other sabbatical festivals, since the words which follow apply to the weekly Sabbath alone. This was “a sign between Jehovah and Israel for all generations, to know (i.e., by which Israel might learn) that it was Jehovah who sanctified them,” viz., by the sabbatical rest (see at Exo 20:11). It was therefore a holy thing for Israel (Exo 31:14), the desecration of which would be followed by the punishment of death, as a breach of the covenant. The kernel of the Sabbath commandment is repeated in Exo 31:15; the seventh day of the week, however, is not simply designated a “Sabbath,” but שׁבּתון שׁבּת “a high Sabbath” (the repetition of the same word, or of an abstract form of the concrete noun, denoting the superlative; see Ges. §113, 2), and “holy to Jehovah” (see at Exo 16:23). For this reason Israel was to keep it in all future generations, i.e., to observe it as an eternal covenant (Exo 31:16), as in the case of circumcision, since it was to be a sign for ever between Jehovah and the children of Israel (Eze 20:20). The eternal duration of this sign was involved in the signification of the sabbatical rest, which is pointed out in Exo 20:11, and reaches forward into eternity.

Exo 31:18

When Moses had received all the instructions respecting the sanctuary to be erected, Jehovah gave him the two tables of testimony-tables of stone, upon which the decalogue was written with the finger of God. It was to receive these tables that he had been called up the mountain (Exo 24:12). According to Exo 32:16, the tables themselves, as well as the writing, were the work of God; and the writing was engraved upon them (חרוּת from חרת = χαράττειν), and the tables were written on both their sides (Exo 32:15). Both the choice of stone as the material for the tables, and the fact that the writing was engraved, were intended to indicate the imperishable duration of these words of God. The divine origin of the tables, as well as of the writing, corresponded to the direct proclamation of the ten words to the people from the summit of the mountain by the mouth of God. As this divine promulgation was a sufficient proof that they were the immediate word of God, unchanged by the mouth and speech of man, so the writing of God was intended to secure their preservation in Israel as a holy and inviolable thing. The writing itself was not a greater miracle than others, by which God has proved Himself to be the Lord of nature, to whom all things that He has created are subservient for the establishment and completion of His kingdom upon earth; and it can easily be conceived of without the anthropomorphic supposition of a material finger being possessed by God. Nothing is said about the dimensions of the tables: at the same time, we can hardly imagine them to have been as large as the inside of the ark; for stone slab 2 1/2 cubits long and 1 1/2 cubits broad, which must necessarily have been some inches in thickness to prevent their breaking in the hand, would have required the strength of Samson to enable Moses to carry them down the mountain “in his hand” (Exo 32:15), or even “in his two hands” (Deu 9:15, Deu 9:17). But if we suppose them to have been smaller than this, say at the most a cubit and a half long and one cubit broad, there would have been plenty of room on the four sides for the 172 words contained in the decalogue, with its threats and promises (Ex 20:2-17), without the writing being excessively small.

Appointment of Bezaleel and Aholiab. (b. c. 1491.)

1 And the Lord spake unto Moses, saying, 2 See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: 3 And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, 4 To devise cunning works, to work in gold, and in silver, and in brass, 5 And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship. 6 And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee; 7 The tabernacle of the congregation, and the ark of the testimony, and the mercy seat that is thereupon, and all the furniture of the tabernacle, 8 And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense, 9 And the altar of burnt offering with all his furniture, and the laver and his foot, 10 And the cloths of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office, 11 And the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do.

A great deal of fine work God had ordered to be done about the tabernacle; the materials the people were to provide, but who must put them into form? Moses himself was learned in all the learning of the Egyptians, nay, he was well acquainted with the words of God, and the visions of the Almighty; but he knew not how to engrave or embroider. We may suppose that there were some very ingenious men among the Israelites; but, having lived all their days in bondage in Egypt, we cannot think they were any of them instructed in these curious arts. They knew how to make brick and work in clay, but to work in gold and in cutting diamonds was what they had never been brought up to. How should the work be done with the neatness and exactness that were required when they had no goldsmiths or jewellers but what must be made out of masons and bricklayers? We may suppose that there were a sufficient number who would gladly be employed, and would do their best; but it would be hard to find out a proper person to preside in this work. Who was sufficient for these things? But God takes care of this matter also.

I. He nominates the persons that were to be employed, that there might be no contest about the preferment, nor envy at those that were preferred, God himself having made the choice. 1. Bezaleel was to be the architect, or master workman, v. 2. He was of the tribe of Judah, a tribe that God delighted to honour; the grandson of Hur, probably that Hur who had helped to hold up Moses's hands (ch. xvii.), and was at this time in commission with Aaron for the government of the people in the absence of Moses (ch. xxiv. 14); out of that family which was of note in Israel was the workman chosen, and it added no little honour to the family that a branch of it was employed, though but as a mechanic, or handicraft tradesman, for the service of the tabernacle. The Jews' tradition is that Hur was the husband of Miriam; and, if so, it was requisite that God should appoint him to this service, lest, if Moses himself had done it, he should be thought partial to his own kindred, his brother Aaron also being advanced to the priesthood. God will put honour upon Moses's relations, and yet will make it to appear that he takes not the honour to himself or his own family, but that it is purely the Lord's doing. 2. Aholiab, of the tribe of Dan, is appointed next to Bezaleel, and partner with him, v. 6. Two are better than one. Christ sent forth his disciples who were to rear the gospel tabernacle, two and two, and we read of his two witnesses. Aholiab was of the tribe of Dan, which was one of the less honourable tribes, that the tribes of Judah and Levi might not be lifted up, as if they were to engross all the preferments; to prevent a schism in the body, God gives honour to that part which lacked, 1 Cor. xii. 24. The head cannot say to the foot, I have no need of thee. Hiram, who was the head workman in the building of Solomon's temple, was also of the tribe of Dan, 2 Chron. ii. 14. 3. There were others that were employed by and under these in the several operations about the tabernacle, v. 6. Note, When God has work to do he will never want instruments to do it with, for all hearts and heads too are under his eye, and in his hand; and those may cheerfully go about any service for God, and go on in it, who have reason to think that, one way or other, he has called them to it; for whom he calls he will own and bear out.

II. He qualifies these persons for the service (v. 3): I have filled him with the Spirit of God; and (v. 6) in the hearts of all that are wise-hearted I have put wisdom. Note, 1. Skill in common arts and employments is the gift of God; from him are derived both the faculty and the improvement of the faculty. It is he that puts even this wisdom into the inward parts, Job xxxviii. 36. He teaches the husbandman discretion (Isa. xxviii. 26), and the tradesman too; and he must have the praise of it. 2. God dispenses his gifts variously, one gift to one, another to another, and all for the good of the whole body, both of mankind and of the church. Moses was fittest of all to govern Israel, but Bezaleel was fitter than he to build the tabernacle. The common benefit is very much supported by the variety of men's faculties and inclinations; the genius of some leads them to be serviceable one way, of others another way, and all these worketh that one and the self-same Spirit, 1 Cor. xii. 11. This forbids pride, envy, contempt, and carnal emulation, and strengthens the bond of mutual love. 3. Those whom God calls to any service he will either find, or make, fit for it. If God give the commission, he will in some measure give the qualifications, according as the service is. The work, that was to be done here was to make the tabernacle and the utensils of it, which are here particularly reckoned up, v. 7, &c. And for this the persons employed were enabled to work in gold, and silver, and brass. When Christ sent his apostles to rear the gospel tabernacle, he poured out his Spirit upon them, to enable them to speak with tongues the wonderful works of God; not to work upon metal, but to work upon men; so much more excellent were the gifts, as the tabernacle to be pitched was a greater and more perfect tabernacle, as the apostle calls it, Heb. ix. 11.

The Observance of the Sabbath. (b. c. 1491.)

12 And the Lord spake unto Moses, saying, 13 Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. 14 Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. 15 Six days may work be done; but in the seventh is the sabbath of rest, holy to the Lord : whosoever doeth any work in the sabbath day, he shall surely be put to death. 16 Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. 17 It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. 18 And he gave unto Moses, when he had made an end of communing with him upon Mount Sinai, two tables of testimony, tables of stone, written with the finger of God.

Here is, I. A strict command for the sanctification of the sabbath day, v. 13-17. The law of the sabbath had been given them before any other law, by was of preparation (ch. xvi. 23); it had been inserted in the body of the moral law, in the fourth commandment; it had been annexed to the judicial law (ch. xxiii. 12); and here it is added to the first part of the ceremonial law, because the observance of the sabbath is indeed the hem and hedge of the whole law; where no conscience is made of that, farewell both godliness and honesty; for, in the moral law, it stands in the midst between the two tables. Some suggest that it comes in here upon another account. Orders were now given that a tabernacle should be set up and furnished for the service of God with all possible expedition; but lest they should think that the nature of the work, and the haste that was required, would justify them in working at it on sabbath days, that they might get it done the sooner, this caution is seasonably inserted, Verily, or nevertheless, my sabbaths you shall keep. Though they must hasten the work, yet they must not make more haste than good speed; they must not break the law of the sabbath in their haste: even tabernacle-work must give way to the sabbath-rest; so jealous is God for the honour of his sabbaths. Observe what is here said concerning the sabbath day.

1. The nature, meaning, and intention, of the sabbath, by the declaration of which God puts an honour upon it, and teaches us to value it. Divers things are here said of the sabbath. (1.) It is a sign between me and you (v. 13), and again, v. 17. The institution of the sabbath was a great instance of God's favour to them, and a sign that he had distinguished them from all other people; and their religious observance of the sabbath was a great instance of their duty and obedience to him. God, by sanctifying this day among them, let them know that he sanctified them, and set them apart for himself and his service; otherwise he would not have revealed to them his holy sabbaths, to be the support of religion among them. Or it may refer to the law concerning the sabbath, Keep my sabbaths, that you may know that I the Lord do sanctify you. Note, If God by his grace incline our hearts to keep the law of the fourth commandment, it will be an evidence of a good work wrought in us by his Spirit. If we sanctify God's day, it is a sign between him and us that he has sanctified our hearts: hence it is the character of the blessed man that he keepeth the sabbath from polluting it, Isa. lvi. 2. The Jews, by observing one day in seven, after six days' labour, testified and declared that they worshipped the God who made the world in six days, and rested the seventh; and so distinguished themselves from other nations, who, having first lost the sabbath, which was instituted to be a memorial of the creation, by degrees lost the knowledge of the Creator, and gave that honour to the creature which was due to him alone. (2.) It is holy unto you (v. 14), that is, "It is designed for your benefit as well as for God's honour;" the sabbath was made for man. Or, "It shall be accounted holy by you, and shall so be observed, and you shall look upon it a sacrilege to profane it." (3.) It is the sabbath of rest, holy to the Lord, v. 15. It is separated from common use, and designed for the honour and service of God, and by the observance of it we are taught to rest from worldly pursuits and the service of the flesh, and to devote ourselves, and all we are, have, and can do, to God's glory. (4.) It was to be observed throughout their generations, in every age, for a perpetual covenant. v. 16. This was to be one of the most lasting tokens of that covenant which was between God and Israel.

2. The law of the sabbath. They must keep it (v. 13, 14, 16), keep it as a treasure, as a trust, observe it and preserve it, keep it from polluting it, keep it up as a sign between God and them, keep it and never part with it. The Gentiles had anniversary-feasts, to the honour of their gods; but it was peculiar to the Jews to have a weekly festival; this therefore they must carefully observe.

3. The reason of the sabbath; for God's laws are not only backed with the highest authority, but supported with the best reason. God's own example is the great reason, v. 17. As the work of creation is worthy to be thus commemorated, so the great Creator is worthy to be thus imitated, by a holy rest, the seventh day, after six days' labour, especially since we hope, in further conformity to the same example, shortly to rest with him from all our labours.

4. The penalty to be inflicted for the breach of this law: "Every one that defileth the sabbath, by doing any work therein but works of piety and mercy, shall be cut off from among his people (v. 14); he shall surely be put to death. v. 15. The magistrate must cut him off the sword of justice if the crime can be proved; if it cannot, or if the magistrate be remiss, and do not do his duty, God will take the work into his own hands, and cut him off by a stroke from heaven, and his family shall be rooted out of Israel." Note, The contempt and profanation of the sabbath day is an iniquity to be punished by the judges; and, if men do not punish it, God will, here or hereafter, unless it be repented of.

II. The delivering of the two tables of testimony to Moses. God had promised him these tables when he called him up into the mount (ch. xxiv. 12), and now, when he was sending him down, he delivered them to him, to be carefully and honourably deposited in the ark, v. 18. 1. The ten commandments which God had spoken upon Mount Sinai in the hearing of all the people were now written, in perpetuam rei memoriam—for a perpetual memorial, because that which is written remains. 2. They were written in tables of stone, prepared, not by Moses, as it should seem (for it is intimated, ch. xxiv. 12, that he found them ready written when he went up to the mount), but, as some think, by the ministry of angels. The law was written in tables of stone, to denote the perpetual duration of it (what can be supposed to last longer than that which is written in stone, and laid up?), to denote likewise the hardness of our hearts; one might more easily write in stone than write any thing that is good in our corrupt and sinful hearts. 3. They were written with the finger of God, that is, by his will and power immediately, without the use of any instrument. It is God only that can write his law in the heart; he gives a heart of flesh, and then, by his Spirit, which is the finger of God, he writes his will in the fleshly tables of the heart, 2 Cor. iii. 3. 4. They were written in two tables, being designed to direct us in our duty both towards God and towards man. 5. They are called tables of testimony, because this written law testified both the will of God concerning them and his good-will towards them, and would be a testimony against them if they were disobedient. 6. They were delivered to Moses, probably with a charge, before he laid them up in the ark, to show them publicly, that they might be seen and read of all men, and so what they had heard with the hearing of the ear might now be brought to their remembrance. Thus the law was given by Moses, but grace and truth came by Jesus Christ.

CHAP. XXXI.

AND Iehovah spake unto Moses saying. See, I have called by name, Bezaleel the son of Vri, the son of Hur, of the tribe of Iudah. And I have filled him with the Spirit of God: in wisedome, and in understanding, and in knowledge, and in all workmanship. To devise cunning-workes: to worke in gold, and in silver, and in brasse. And in ingraving of stone; to fill; and in carving of wood: to worke in all workmanship. And I, behold I have given with him, A holiab the son of Ahisamac of the tribe of Dan; and in the heart of all wise hearted, I have given wisedome, that they may make all that I have commanded thee. The Tent of the congregation, and the Arke of the Testimonie, and the Covering-mercie▪seat that is thereupon: and all the vessels of the Tent. And the Table, and the vessels thereof: and the pure Candlesticke, and all the vessels thereof: and the Altar of incense. And the Altar of burnt-offring, & all the vessels therof: and the Laver, and the foot thereof. And the garments of ministery, and the garments of holinesse for Aaron the priest, and the garments of his sonnes, to minister-in-thepriests office. And the anointing oile, and incense of sweet-spices, for the holy place: according to all that I have commanded thee, shall they doe.

And Iehovah spake unto Moses, saying. And thou, speake thou unto the sonnes of Israel, saying; Verily my Sabbat[illegible: 1 letter]s yee shall keepe, for it is a signe betweene me and you, throughout your generations; to know, that I am Iehovah that sanctifieth you. And yee shall keepe the Sabbath, for it is holinesse to you: they that profane it, every one shall bee put-to▪die the death: for every one that doth any worke therein, even that soule shall bee cut-off, from amongst his peoples. Six daies shall worke be done; but in the seventh day, is the Sabbath of Sabbathisme, holinesse to Iehovah: every one that doth any worke in the Sabbath day, shall be put to die the death. And the Sons of Israel shall keepe the Sabbath: to observe the Sabbath throughout their generations, for an everlasting covenant. Betweene me and the Sonnes of Israel, it shall be a signe for ever: for in Six daies, Iehovah made the heavens & the earth; and in the Seventh day he rested and was refreshed.

And he gave unto Moses, when hee had made-an-end of speaking with him, on mount Sinai, two Tables of testimonie: Tables of stone, written with the finger of God.

Annotations. BEzaleel] in Greeke, Beseleel; by interpretation, In the shadow of God: he was the sonne of Vri, the sonne of Hur, the sonne of Caleb, or Chelubai, the sonne of Esron, the sonne of Pharez, the sonne of Iudah; from whom he was the seventh generation, (as Enoch was the seventh from Adam,) and is here designed the master workman of the Lords Tabernacle. See his genealogie, in 1 Chron. 2. 5. 9. 18. 19. 20. Vers. 3. Spirit] that is, gifts of the Spirit, such as are after mentioned. So Paul openeth it, in 1 Cor. 12. 4. 8. 11. see also Act. 2. 4. The Greeke expoundeth it, a divine Spirit; the Chaldee, a Spirit from before the Lord. workmanship] or, Art: Hebrew, worke. So verse 4. Vers. 4. devise cunning-workes] such as were mentioned in Exodus 26. 1. &c. see the notes there. The Hebrew phrase, is figurative; to thinke thoughts: which the Greek explaineth, to thinke (or minde) and to make-artificially: the Chaldee saith, to teach artificers: as it is in Exodus 35. 34. These three things in Bezaleel; a calling, a furnishing with gifts, and a working or operation accordingly, are necessarie in all the publike ministers of the Church. So Paul mentioneth diversities (or distributions) 1 of gifts, by the Spirit; 2 of administrations (or ministeries) by the Lord [Iesus;] and 3 of operations, by God [the Father,] 1 Cor. 12. 4. 5. 6. [illegible: 1 word] to worke] or, to doe, to make: but doing is often used for working (as is noted on Exod. 5. 9.) and so the Greek translateth it here; also in verse 5. Vers. 5. ingraving] or cutting. The Hebrew word generally signifieth a studious and artificiall ingraving or cutting in stone, in wood, in yron, in earth, (and then it is Englished ploughing,) or any other like handicraft. to fill] that is, to set in the golden ouches, as Exod. 28. 21. to worke] or, to make in all worke: meaning cunning worke; as is expressed in Exod. 35. 33. Vers. 6. Aholiab] in Greeke, Eliab; by interpretation, The Tabernacle of the Father. Hee is the second master-workman, and of the tribe of Dan the handmaids sonne, joyned with Beseleel, as God usually joyneth two together in al weighty affairs: See Exod. 4. 14. 15. and 6. 26. Matth. 10. 2. 3. Luk. 10. 1. Acts 13. 2. Hag. 1. 14. Vers. 7. vessels] or instruments, furniture, implements. So after. Vers. 10. of ministerie] veiles, clothes, coverings, which served to wrap up the holy things in, when the host removed; as Num. 4. 5. 9. 11. 12. &c. Of the Priests garments, see Exod. 28. Vers. 13. Uerily] or Notwithstanding: the Greeke translateth it See. Though the worke of the Tabernacle, were studiously and speedily to be done, yet God would not have any of it done on the Sabbath daies. The Law of the Sabbath is very often repeated, see Gen. 2. 2. Exod. 16. 23. &c. and 20. 8. &c. and 23. 12. and 35. 2. 3. to know] that is, that ye may know, as the Greeke translateth. The principall signification of the Sabbath, was for grace and sanctitie; which therefore the Lord often urgeth, and blameth the breach of this day, as the violating of his covenant. See Neh. 9. 14. Ezek. 20. 12. 13. 16. 20. 21. Esay 58. 13. The true observation hereof, is by faith in Christ, Heb. 4. 3. 9. 10. 11. The Hebrew Doctors say, The Sabbath, and the precept against idolatrie, each of these two, is as weighty as all the other Commandements of the Law: and the Sabbath is a signe betweene God and us for ever. Therefore who so transgresseth the other Commandements, he is generally a wicked Israelite: but hee that openly profaneth the Sabbath, is as an Idolater, both of them as infidels in all their affaires. Therefore the Prophet laudeth and saith (Esay. 56. 2.) Blessed is the man that doth this, and the sonne of man that layeth hold on it: that keepeth the Sabbath from polluting it, Maimony, treat of the Sabbath, chap. 30. Sect. 15. Vers. 14. that soule] the Chaldee translateth, that man shall be destroied. This cutting off, the Iewes understand to be untimely death by the hand of God; when a man so violateth Gods Law, as there are no witnesses whereby men should punish him: See Gen. 17. 14. And of the Sabbath thus they write; that for doing worke therein, if a man doe it willingly and presumptuously, he is guilty of cutting-off, (to perish by the hand of God:) and if there bee witnesses that see him, he is to be stoned to death; [as was performed in Num. 15. 35. 36.] and if he doe it of ignorance, (or errour,) he is bound to bring the sin offring appointed for the same: (according to the Law in Numb. [illegible: 1 letter]5. 27. 30.) Maimony, in treat. of the Sabbath, chap. 1. Among the heathen Romanes, their Flamins (or Priests) might see no work done on their holy daies, but by a cryer gave men warning to the contrary; and who so obeyed not, was [illegible: 1 span]ulcted, and gave a beast for a sacrifice. Albeit they might doe things whereof dammage would follow, if they were omitted, as to pull an oxe out of a ditch, to underset an house ready to fall, &c. Macrob. Saturn, booke 1. chap. 16. Vers. 15. of Sabbathisme] that is, of cessation and rest. See Exod. 16. 23. The Greeke translateth it, a rest holy to the Lord. Vers. 16. to observe] Hebrew to doe, see the notes on Exod. 34. 22. Vers. 17. me] the Chaldee translateth, Betweene my Word and the sonnes of Israel: that Word is Christ, by whom the Sabbath is truely sanctified to his Church, Hebrewes 4. From this Scripture the Hebrewes gather, that onely Israel was charged with the sabbath day, and not the nations of the world: Talmud. in Betsah, chap. Iom tob. So from Exod. 16. 29. Yet thus also they say; It is unlawfull to speake to an Infidel to doe any worke for us on the Sabbath day, although he be not charged to keepe the Sabbath, and although he be spoken to before the Sabbath. Maimony, treat. of the Sabbath, chap. 6. Sect. 1. Howbeit this opinion of theirs seemeth not agreeable to Gods will; for the Sabbath was to be kept before the Law was given at mount Sinai, Exod. 16. 23. even from the Creation, Gen. 2. 2. 3. therefore it was given to all the world. was refreshed] the Greeke and Chaldee doe translate, hee ceased and rested. This is spoken of God, after the manner of men, who are refreshed by rest from their workes. Of such manner speeches, see what is noted on Genesis 6. 6. Vers. 18. of stone] that so the record of them might remaine for ever, Iob 19. 24. These Tables were the worke of God, even as the writing was the writing of God, Exod. 32. 16. and these being broken in peeces, (Exod. 32. 19) two other tables of stone, like them, were hewed out by Moses, but written againe by the Lord, Exod. 34. 1. 4. After this, Christ by the Spirit of God writeth his Law, not in Tables of stone, but in fleshly Tables of the hear[illegible: 1 letter], 2 Cor. 3. 3. and these fleshly tables, are also the work of God, as he saith, I will take the stonie heart out of their bodies, and I will give them an heart of flesh, Ezek. 11. 19. The Minde and the Heart, are the spirituall tables, Heb. 8. 10. in the one, such things are written as men should know and beleeve, in the other, such as should be done or omitted. The first Tables which God made, signified the stonic hearts, which all men have by nature now corrupted, in which notwithstanding God hath left his Law written, so that they doe by nature the things of the Law, and shew the worke of the Law written in their hearts, Rom. 2. 14. 15. though still they continue hard and stonie, and their sinfull nature is not changed. The second tables of stone, signified the heart of the Iewes, hewed and polished by Moses and his legall ministerie, in whose heart God also wrote his Law, wherein they rested, and made their boast of God, and knew his will, and had the information of knowledge, and of the truth in the Law, Rom. 1. 17. 18. 20. Howbeit their heart continued stonie and unchanged, so that they which taught others, taught not themselves; neither could they stedfastly looke on Moses face, nor see the end of that which i[illegible: 1 letter] abolished, but their mindes were blinded; and even to this day, a veile is laid upon their heart, Rom. 2. 21. 2 Cor. 3. 7. 13. 14. 15. The third, which are tables of flesh, is the worke of Christ by his Spirit, giving us new hearts, and writing his Lawes in them, 2 Cor. 3. 3. Ezek. 36. 26. Heb. 8. 10. These things, both of the weakenesse of Moses ministerie, and of the grace of Christ, the ancient Hebrew Doctors acknowledged, as in their glosse upon Song 1. 1. Let him kisse me, &c. there, mentioning that request of the people in Exod. 20. 19. Speake thou with us, &c. they say, Moses taught them the Law, and whatsoever they learned, they forgat againe. Then they came unto Moses, and said, O that God would shew him-selfe againe; and kisse us with the kisses of his mouth, that his doctrine might be fastened in our hearts. Moses said unto them, This cannot be done now, but it shall be in the dayes of Christ; as it is written, (Ier. 31. 33.) I will put my Law in their inward parts, and write it in their hearts. Midrash. Cant. 1. 1. finger] which signifieth Gods Spirit, as, I with the finger of God, cast our divels, Luk. 11. 20. which is expounded, the Spirit of God, in Matth. 12. 28. That which was written, was according unto all the words, which the Lord spake with Israel in the mount, out of the midst of fire, Exod. 20. Deut. 9. 10.