Exodus 35 commentary

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?

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.

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.

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.

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.

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, "Particular stress is laid on the contrast, which the condition of the Israelitish nation at that time presents to the splendor and speedy completion of the tent. That tent was certainly splendid, but, in point of fact, exceedingly simple in its construction. If we compare it with the monuments of Egyptian architecture, its relative simplicity must strike us in a much greater degree. As to the materials that were required for it, it admits of proof that the Israelites might well have been possessed of them at that time. The wilderness even might supply them with many of these things. With respect to other things, the metals, precious stones, etc, we must keep in view the condition of a people that had just come out of Egypt. History describes that country as having mercantile transactions with Asia, even from the earliest times. The people had acquired property, in part at least, in Egypt; the description in Exodus 32, leaves us no doubt as to the possessions, and even wealth, that they had gained there. They had not gone out of Egypt empty-handed, but richly provided with silver and gold, 12:36. — “Havernick, Introd. to Pentat. Edin., 1850, pp. 284-285. 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.

Exodus 25

Exodus 25:23-30

23. Thou shalt also make a table of shittim wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and half the height thereof.

23. Facies quoque mensam ex lignis sittim: duorum cubitorum erit longitudo ejus, et cubiti latitudo ejus, cubiti vero et dimidii alitudo ejus.

24. And thou shalt overlay it with pure gold, and make thereto a crown of gold round about.

24. Et teges eam auro puro, faciesque ei coronam auream in circuitu.

25. And thou shalt make unto it a border of an hand breadth round about, and thou shalt make a golden crown to the border thereof round about.

25. Facies quoque ei clausuram latam quatuor digitos in circuitu: faciesque coronam auream clausurae illi in circuitu.

26. And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof.

26. Facies insuper ei quatuor annulos aureos, quos pones in quatuor angulis qui sunt in quatuor pedibus ejus.

27. Over against the border shall the rings be for places of the staves to bear the table.

27. E regione illius clausurae erunt annuli per quos trajicientur vectes ad portandum mensam:

28. And thou shalt make the staves of shittim wood, and overlay them with gold, that the table may be borne with them.

28. Faciesque vectes illos e lignis sittim: et operies eos auro, et feretur illis mensa.

29. And thou shalt make the dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: of pure gold shalt thou make them.

29. Facies etiam scutellas ejus, et cochlearia ejus, et opercula ejus, et crateres ejus quibus libabitur: ex auro mundo facies ca.

30. And thou shalt set upon the table shewbread before me alway.

30. Et pones super mensam illam panem facierum coram me jugiter.

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 See vol. 2, p. 143, and note. 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,” “Every one, whom his spirit made willing.” — A.V. 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·

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. Addition in ­Fr., “Pour s’en defaire;” to deprive themselves of them. 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.

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. (Daniel 12:3.)

By “the wisdom of heart,” both in the men and women, which is so often mentioned here, understand activity of mind: for not only is the seat of the affections called the heart, but also the power and faculty of the intellect as it is called: thus in Deuteronomy 29:4, it is said, “Yet the Lord hath not given you a heart to understand.” “To perceive.” — A.V. See ante, vol. 1, p. 390, and vol. 2, p. 441.

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.) Added from Fr. 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.

Exodus 36

Exodus 36:1-38

1. Then wrought Bezaleel and Aholiab, and every wise-hearted man, in whom the Lord put wisdom and understanding, to know how to work all manner of work for the service of the sanctuary, according to all that the Lord had commanded.

1. Fecit ergo Beseleel et Aholiab, et omnis vir sapiens corde, quibus dederat Jebova sapientiam et intelligentiam, ut scirent facere omne opus ministerii sanctuarii, quaecunque praeceperat Jehova.

2. And Moses called Bezaleel and Aholiab, and every wise-hearted man, in whose heart the Lord had put wisdom, even every one whose heart stirred him up to come unto the work to do it:

2. Nam vocavit Moses Beseleel et Aholiab, omnemque virum sapientem corde, cujus cordi indiderat Jehova sapientiam, et omnem cujus cor excitaverat ipsum ut accederet ad opus ad faciendum illud.

3. And they received of Moses all the offering which the children of Israel had brought for the work of the service of the sanctuary, to make it withal. And they brought yet unto him free-offerings every morning.

3. Tuleruntque a facie Mosis omnem oblationem quam attulerant filii Israel ad opus ministerii sanctuarii: illi autem afferebant ad eum adhuc oblationem spontaneam quotidie.

4. And all the wise men, that wrought all the work of the sanctuary, came every man from his work which they made;

4. Venerunt itaque omnes sapientes qui faciebant omne opus sanctuarii, singuli ab opere quod faciebant:

5. And they spake unto Moses, saying, the people bring much more than enough for the service of the work which the Lord commanded to make.

5. Et loquuti sunt ad Mosen, dicendo: Plus affert populus afferendo quam opus sit ad ministerium pro opere faciendo quod praecepit Jehova fieri.

6. And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing.

6. Praecepit ergo Moses ut proclamarent in castris, dicendo: Vir et mulier ne quid addant ultra ad oblationem sanctitatis. Itaque prohibitus est populus ab offerendo.

7. For the stuff they had was sufficient for all the work to make it, and too much.

7. Materia enim erat ad sufficientiam eis pro toto opere ad faciendum illud, et superabundabat.

8. And every wise-hearted man, among them that wrought the work of the tabernacle, made ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work made he them.

8. Et fecerunt omnis sapiens corde inter facientes opus, tabernaculum e decem cortinis, quae erant ex bysso retorta, et hyacintho, et purpura, et vermiculo cocci, ex Cherubin opere phrygionico fecit illas.

9. The length of one curtain was twenty and eight cubits, and the breadth of one curtain four cubits; the curtains were all of one size.

9. Longitudo cortinae unius erat octo et viginti cubitorum, et quatuor cubitorum latitudo cortinae unius, mensura erat omnibus cortinis.

10. And he coupled the five curtains one unto another; and the other five curtains he coupled one unto another.

10. Postea conjunxit quinque cortinas alteram cum altera, et quinque alias cortinas conjunxit alteram cum altera.

11. And he made loops of blue on the edge of one curtain, from the selvedge in the coupling; likewise he made in the uttermost side of another curtain, in the coupling of the second.

11. Fecit et laqueolos hyacinthinos in ora cortinae unius, in extremo in conjunctione: sic fecit in ora cortinae extrema in conjunctione secundae.

12. Fifty loops made he in one curtain, and fifty loops made he in the edge of the curtain which was in the coupling of the second: the loops held one curtain to another.

12. Quinquaginta laqueolos fecit; in cortina una, et quinquaginta laqueolos fecit in extremo cortinae secundae, quae erat in conjunctione secunda: oppositi erant laqueoli alter alteri.

13. And he made fifty taches of gold, and coupled the curtains one unto another with the taches: so it became one tabernacle.

13. Fecit et quinquaginta uncinos aureos, et conjunxit cortinas alteram cum altera uncinis, et ita factum est tabernaculum unum.

14. And he made curtains of goats’ hair for the tent over the tabernacle: eleven curtains he made them.

14. Fecit insuper cortinas e caprarum pilis in tentorium super tabernaculum.

15. The length of one curtain was thirty cubits, and four cubits was the breadth of one curtain: the eleven curtains were of one size.

15. Longitudo cortinae unius triginta cubitorum, et quatuor cubitorum latitudo cortinae unius, mensura una erat undecim cortinis.

16. And he coupled five curtains by themselves, and six curtains by themselves.

16. Conjunxit quinque cortinas seorsum, et sex cortinas seorsum.

17. And he made fifty loops upon the uttermost edge of the curtain in the coupling, and fifty loops made he upon the edge of the curtain which coupleth the second.

17. Fecit etiam laqueolos quinquaginta in ora cortinae extrema, in conjunctione: quinquaginta item laqueolos fecit in ora cortinae, in conjunctione secunda.

18. And he made fifty taches of brass to couple the tent together, that it might be one.

18. Fecit praeterea uncinos aereos quinquaginta ad conjungendum tentorium, ut esset unum.

19. And he made a covering for the tent of rams’ skins dyed red, and a covering of badgers’ skins above that

19. Fecit insuper operimentum tentorio e pellibus arietum rubricatis, et operimentum e pellibus taxorum superne.

20. And he made boards for the tabernacle of shittim-wood, standing up.

20. Fecit et tabulas tabernaculo e lignis sittim stantes.

21. The length of a board was ten cubits, and the breadth of a board one cubit and a half.

21. Decem cubitorum erat longitudo tabubae, cubiti vero et dimidii latitudo tabulae.

22. One board had two tenons, equally distant one from another: thus did he make for all the boards of the tabernacle.

22. Duo cardines erant tabulae uni instar scalarum gradus dispositi, alter e regione alterius: sic fecit omnibus tabulis tabernaculi.

23. And he made boards for the tabernacle: twenty boards for the south side, southward.

23. Fecit inquam tabulas tabernaculo, viginti tabulas ad latus, austri ad meridiem.

24. And forty sockets of silver he made under the twenty boards: two sockets under one board for his two tenons, and two sockets under another board for his two tenons.

24. Et quadraginta bases argenteas fecit sub viginti tabulis, duas bases sub tabula una pro duabus clastraturis ejus, et duas bases sub tabula altera pro duabus clastraturis ejus.

25. And for the other side of the tabernacle, which is toward the north corner, he made twenty boards,

25. In latere vero tabernaculi secundo, nempe in latere aquilonari, fecit viginti tabulas.

26. And their forty sockets of silver: two sockets under one board, and two sockets under another board.

26. Et quadraginta bases earum argenteas, duas bases sub tabula una, et duas bases sub tabula altera.

27. And for the sides of the tabernacle westward he made six boards.

27. In latere autem tabernaculi ad occidentem fecit sex tabalas.

28. And two boards made he for the corners of the tabernacle in the two sides.

28. Duas tabulas fecit angulis tabernaculi in duobus lateribus.

29. And they were coupled beneath, and coupled together at the head thereof, to one ring: thus he did to both of them in both the corners.

29. Et erant quasi gemellae inferne, et pariter quasi gemellae in summitate ejus, in circulum unum: sic fecit utrique in duobus angulis.

30. And there were eight boards; and their sockets were sixteen sockets of silver, under every board two sockets.

30. Fuerunt itaque octo tabulae, et bases earum argenteae sedecim, bases binae sub qualibet tabula.

31. And he made bars of shittim-wood; five for the boards of the one side of the tabernacle,

31. Fecit et vectes e lignis sittim, quinque pro tabulis unius lateris tabernaculi:

32. And five bars for the boards of the other side of the tabernacle, and five bars for the boards of the tabernacle for the sides westward.

32. Et quinque vectes pro tabulis alterius lateris tabernaculi, et quinque vectes pro tabulis lateris tabernaculi, in lateribus duobus ad occidentem.

33. And he made the middle bar to shoot through the boards from the one end to the other.

33. Fecit item vectem medium, ut transiret per medium tabularum, ab extremo ad extremum.

34. And he overlaid the boards with gold, and made their rings of gold to be places for the bars, and overlaid the bars with gold.

34. Tabulas antem texit auro, et annulos earum fecit ex auro, per quos trajicerentur vectes: et texit vectes auro.

35. And he made a vail of blue, and purple, and scarlet, and fine twined linen: with cherubims made he it of cunning work.

35. Fecit etiam velum ex hyacintho, et purpura, et vermiculo cocci, et bysso retorta: opere phrygionico fecit illud, cum figuris cherubim.

36. And he made thereunto four pillars of shittim-wood, and overlaid them with gold; their hooks were of gold: and he cast for them four sockets of silver.

36. Et fecit illi quatuor columnas de lignis sittim, et texit eas auro: uncini autem earum erant aurei: et fudit eis quatuor bases argenteas.

37. And he made an hanging for the tabernacle-door of blue, and purple, and scarlet, and fine twined linen, of needle-work;

37. Fecit quoque velum ad ostium tabernaculi ex hyacintho, et purpura, et vermiculo cocci, et bysso retorta, opere phrygionico.

38. And the five pillars of it with their hooks; and he overlaid their chapiters and their fillets with gold: but their five sockets were of brass.

38. Et columnas ejus quinque, et uncinos earum: texitque capita earum, et fila ea cingentia auro, bases autem earum quinque aereas.

CHAPTER 35

Ex 35:1-35. Contributions to the Tabernacle.

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 [Ex 35:11-19]. (See on Ex 25:1-40; Ex 27:1-21; Ex 30:1-31:18).

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.

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.

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.

30. See, the Lord hath called by name Bezaleel, the son of Uri, &c.--Moses had made this communication before [see Ex 31:2-5; also see on Ex 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.

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 Ex 38:22; 39:22, 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.

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.

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.

An offering - A terumah or heave-offering; see Lev 7:1, etc. , Exo 35:6

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

Rams' skins, etc. - See Exo 25:5.

Oil for the light - See Exo 25:6.

Onyx stones - See Exo 25:7.

The tabernacle - See Exo 25:8.

The ark - See Exo 25:10-17.

The table - See Exo 25:23-28.

The candlestick - See Exo 25:31-39.

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

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

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

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.

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.

As many as were willing-hearted - For no one was forced to lend his help in this sacred work; all was a free-will offering to the Lord.

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

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

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

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

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.

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.

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!

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.

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.

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.

Tablets or Lockets.

The Lord hath called Bezaleel - And those whom God called by name to this service, he filled with the spirit of God, to qualify them for it. The work was extraordinary which Bezaleel was designed for, and therefore he was qualified in an extraordinary manner for it. Thus when the apostles were appointed to be master - builders in setting up the gospel - tabernacle, they were filled with the spirit of God in wisdom and understanding.

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 doth work therein shall be put to death.

This command of the sabbath is repeated here, as also Exod. 31. 13. together with the instructions for the building of the Tabernacle and its utensils, to shew 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.

Marginal references: chap. 20. 9. Lev. 23. 3. Deut. 5. 12. Luk. 13. 14.; Heb. Holiness.

3 Ye shall kindle no fire throughout your habitations upon the sabbath day.

This command seems to be onely 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 Passeover. Exod. 12. 11. as is confessed. And such was▪ that law of abstaining from things strangled and blood, Act. 15. 2. This precept is nakedly proposed, and not called a perpetual statute, nor enjoyned 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 Iews 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 Luk. 14. And the Corinthians as they received the Lords Supper upon that day, which none question, so they had their feasts, as is confessed, and apparent from 1 Cor. 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 Exod. 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, Exod. 12. 16.) but the service of the Tabernacle, which is the subject of this chapter and the occasion of these words, and the sence seems to be this, You shall kindle no fire for any handy-work 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 Gods service, and deserving and requiring all expedition, they might probably conceive that such work might be done upon that [illegible: 1+ letters]y. And here also, as oft elsewhere, under one kind all the rest are comprehended and forbidden.

5 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, and silver, and brass,

For God values not forced or grudged services, 2 Cor. 9. 7.

Marginal references: chap. 25. [illegible: 1+ letters].

10 And every wise-hearted among you, shall come, and make all that the LORD hath commanded.

(i. e.) Skilful artist: for though God had prescribed the things yet it required Wisdom and skill to execute what God commanded.

Marginal references: chap. 31. [illegible: 1+ letters].

11 The tabernacle , his tent , and his covering , his taches, and his boards, his bars, his pillars, and his sockets:

(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.

The inward and finer curtains which covered the boards of it.

The outward and courser coverings.

Marginal references: ch. 26. 1, [illegible: 1+ letters].

12 The ark, and the staves thereof, with the mercy-seat, and the vail of the covering .

(i. e.) Which was hanged before the Ark and Mercyseat.

13 The table, and his staves, and all his vessels, and the shew-bread :

But neither did God prescribe the making of the shewbread amongst the other utensils, Exod. 25. nor was this made by the workmen here spoken of, but by others. How then comes this to be mentioned here? Ans. 1. The shew-bread may be here put for the vessels for the receiving of the shew-bread, by an 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, Psal. 135. 7. Mat. 2. 11. and 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. Obj. All the vessels of the Table are mentioned before, of which this was one. Ans. 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 Mark 16. 7. Tell my disciples and Peter. Like examples are in 2 Sam. 2. 30. 1 King. 11. 1. Psal. 18. the Title. Act. 1. 14. 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 Ios. 2. 1. Mark. 16. 7. and so onely notes an eminent thing of the same kind, as hath been said. Ans. 2. Though God did not prescribe the making of the shew-bread, yet he mentions it, together with the table, Exod. 25. 30. and therefore it is conveniently mentioned with the table in this place also, where Moses to shew 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, Exod. 25. 37.

21 And they came every one whose heart stirred him up , and every one whom his spirit made willing, and they brought the LORDS offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments.

(i. e.) Whose heart being desirous and ready to serve God ingaged his hand to offer what he had to his service.

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.

Obj. Aaron had go[illegible: 1+ letters] these from them for the making of the calf, Exod. 32. Ans. Though the generality of the people did then part with their ear-rings, 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 the notes on Exod. 32. 3.

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

This word seems better to agree with the following than with the foregoing word, they sp[illegible: 1+ letters] with wisdom, i. e. with skill and art.

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.

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.

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.)

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.).For drawings of the Egyptian weaving-stool, see Wilkinson, iii. p. 135; also Hartmann, die Hebräerinn am Putztisch i. Taf. 1.

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.

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.”

Orders Concerning the Tabernacle. (b. c. 1491.)

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. 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. 3 Ye shall kindle no fire throughout your habitations upon the sabbath day. 4 And Moses spake unto all the congregation of the children of Israel, saying, This is the thing which the Lord commanded, saying, 5 Take ye from among you an offering unto the Lord : whosoever is of a willing heart, let him bring it, an offering of the Lord ; gold, and silver, and brass, 6 And blue, and purple, and scarlet, and fine linen, and goats' hair, 7 And rams' skins dyed red, and badgers' skins, and shittim wood, 8 And oil for the light, and spices for anointing oil, and for the sweet incense, 9 And onyx stones, and stones to be set for the ephod, and for the breastplate. 10 And every wise hearted among you shall come, and make all that the Lord hath commanded; 11 The tabernacle, his tent, and his covering, his taches, and his boards, his bars, his pillars, and his sockets, 12 The ark, and the staves thereof, with the mercy seat, and the vail of the covering, 13 The table, and his staves, and all his vessels, and the showbread, 14 The candlestick also for the light, and his furniture, and his lamps, with the oil for the light, 15 And the incense altar, and his staves, and the anointing oil, and the sweet incense, and the hanging for the door at the entering in of the tabernacle, 16 The altar of burnt offering, with his brazen grate, his staves, and all his vessels, the laver and his foot, 17 The hangings of the court, his pillars, and their sockets, and the hanging for the door of the court, 18 The pins of the tabernacle, and the pins of the court, and their cords, 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.

It was said in general (ch. xxxiv. 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 (v. 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. iii. 5, 6.

III. He begins with the law of the sabbath, because that was much insisted on in the instructions he had received (v. 2, 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. iv. 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, &c.

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, v. 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, Ps. cx. 3.

2. All that were skilful must work: Every wise-hearted among you shall come, and make, v. 10. See how God dispenses his gifts variously; and, as every man hath received the gift, so he must minister, 1 Pet. iv. 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, 1 Cor. xii. 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 (v. 5-9), so he gives them the general heads of what must be made (v. 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.

The Contributions for the Tabernacle. (b. c. 1491.)

20 And all the congregation of the children of Israel departed from the presence of Moses. 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. 22 And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto the Lord . 23 And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats' hair, and red skins of rams, and badgers' skins, brought them. 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. 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. 26 And all the women whose heart stirred them up in wisdom spun goats' hair. 27 And the rulers brought onyx stones, and stones to be set, for the ephod, and for the breastplate; 28 And spice, and oil for the light, and for the anointing oil, and for the sweet incense. 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.

Moses having made known to them the will of God, they went home and immediately put in practice what they had heard, v. 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 (v. 21, &c.), 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 (v. 21), and their hearts, v. 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 (v. 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, 2 Cor. viii. 12; 2 Kings v. 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 (v. 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 (1 Tim. ii. 9, 10; 1 Pet. iii. 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? Prov. i. 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 (v. 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. xii. 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, 1 Cor. xvi. 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. lx. 9), and it should be said, Blessed be Egypt my people, Isa. xix. 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, 2 Cor. vii. 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 (v. 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, v. 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 (Matt. xxvi. 13); and a record is kept of the women that laboured in the gospel tabernacle (Phil. iv. 3), and were helpers to Paul in Christ Jesus, Rom. xvi. 3. It is part of the character of the virtuous woman that she layeth her hands to the spindle, Prov. xxxi. 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, Acts ix. 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.

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; 31 And he hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship; 32 And to devise curious works, to work in gold, and in silver, and in brass, 33 And in the cutting of stones, to set them, and in carving of wood, to make any manner of cunning work. 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. 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.

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, v. 30, 31. Skill in secular employments is God's gift, and comes from above, Jam. i. 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 (v. 32), to work all manner of work, v. 35. Those of eminent gifts, that are capable of directing others, must not think 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 bind 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, v. 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.

CHAP. XXXV.

[non-Latin text not transcribed]

ANd Moses gathered together, all the Congregation of the sonnes of Israel, and said unto them: These are the words, which Iehovah hath commanded, to doe them. Sixe dayes, shall worke be done; but on the seventh day, there shall be to you holinesse; a Sabbath of sabbatisme to Iehovah: whosoever doth any worke therein, shall be put-to-death. Ye shall kindle no fire, in any of your habitations upon the Sabbath day.

And Moses said, unto all the Congregation of the sonnes of Israel, saying: this is the thing, which Iehovah hath commanded, saying: Take yee from amongst you an offring, unto Iehovah; whosoever is willing in his heart, let him bring it, the offring of Iehovah: Gold, and silver, & brasse. And blew, and purple, and scarlet, and fine-linnen, and Goats hayre. And Rams skins dyed-red, and Tachash skins, and Shittim wood. And oile, for the Light: and spices, for the anointing oile, and for the incense of sweet-spices. And Beryll stones, & filling stones, for the Ephod, and for the Brest plate. And every wise harted among you, shall come and make all that Iehovah hath commanded. The Tabernacle, the tent thereof, and the covering thereof: the taches thereof, and the boards thereof; the bars thereof, the pillars thereof, and the sockets thereof. The arke, and the bars there of, the Covering-mercy-seat; and the veile of the covering. The Table, and the barres thereof, and all the vessels thereof: and the shew-bread. And the Candlesticke for the Light, and the vessels thereof, and the lamps thereof: and the oile for the Light. And the Altar of incense, and the bars thereof, and the anointing oyle, and the incense of sweet spices: and the hanging veile of the doore, for the doore of the Tabernacle. The Altar of Burnt offring, and the grate of brasse which is for it; the bars thereof, and all the vessels thereof: the Laver, and the foot thereof. The tapestry-hangings of the Court, the pillars thereof, and the sockets thereof: and the hanging-veile, of the gate of the Court. The pinnes of the Tabernacle, and the pins of the Court, and their coards. The garments of ministery, to minister in the holy-place: the garments of holinesse, for Aaron the Priest, and the garments of his sonnes, to minister-in-the-priests-office. And all the congregation of the Sonnes of Israel departed, from the presence of Moses. And they came every man whose heart stirred him up, and every one whose spirit made him willing; they brought the offring of Iehovah, for the worke of the Tent of the Congregation, and for all the service thereof, and for the garments of holinesse. And they came; the men with the women, every-one that was willing hearted, they brought bracelets, and eare-rings, and rings, and tablets, all jewels of gold; and every man that offered, offred an offring of gold unto Iehovah. And every man with whom was found blew, and purple, and scarlet, and fine-linnen, and Goats hayre: and Rammes skinnes dyed red, and Tachash skinnes, brought them. Every one that offred, an offring of silver, and of brasse; they brought the offring of Iehovah: and every one with whom was found Shittim wood, for any work of the service brought it. And every woman that was wise hearted, did spinne with her hands: and they brought the spun-worke, the blew, and the purple, and the scarlet, and the fine-linnen. And all the women whose heart stirred them up, in wisedome, spunne Goats hayre. And the Rulers brought Beryll stones, and filling stones, for the Ephod, and for the Brest-plate. And spice, and oyle, for the Light, and for the anointing oyle, and for the incense of sweet-spices. Every man, and woman whose heart made them willing; to bring for all the work, which Iehovah had commanded, to make, by the hand of Moses: the sonnes of Israel [illegible: 1 letter] brought, a willing-offring, unto Iehovah.

And Moses said, unto the sonnes of Israel; See, Iehovah hath called by name, Bezaleel, the sonne of Vri, the sonne of Hur, of the tribe of Iudah. And he hath filled him, with the Spirit of God; in wisedome, in understanding, and in knowledge, and in all workmanship. And to devise cunning-worke: to worke in gold, and in silver, and in brasse. And in ingraving of stone, to fill; and in carving of wood: to work in all cunning works. And hee hath given into his heart, for to teach: he and Aholiab the sonne of Ahisamach, of the Tribe of Dan. He hath filled them with wisedome of heart; to make all worke of the ingraver, and of the cunning-workman, and of the embroiderer; in blew, and in purple; in scarlet, and in fine-linnen, and of the weaver: even of them that doe any worke; and that devise cunning workes.

Annotations. [non-Latin text not transcribed] HEre beginneth the 22 Section of the Law. See Gen. 6. 9. and 28. 10. Vers. 2. holinesse] that is, a day of holinesse: or, an holy day: and signe of holinesse from the Lord: See Exod. 31. 13. 14 &c. of sabbathisme] that is, of rest: see Exod. 16. 23. and 31. 15. any worke] to wit, of his owne workes, wayes, or words, Ex. 20. 9. Esay 58. 13. to except the workes commanded of God, as circumcision, offring of sacrifice, and the like, Ioh. 7 22. 23. Matth. 12. 5. and works of necessity, and of mercy towards man or beast, Matth 12. 7. 11. 12. See the annotations on Exodus 20. 8. &c. Vers. 3. kindle no fire] either for to doe worke with; or, to dresse meat (for that was unlawfull on the Sabbath, though lawfull on other feast dayes, Exod. 12. 16.) or, for to punish malefactors: as the Hebrew Doctors say, Punishments may not be inflicted on the Sabbath: though it bee commanded to punish malefactors, yet may it not bee done on the Sabbath. As when one is condemned by the Iudges to stripes, or unto death, he may not bee beaten or put to death on the Sabbath: for it is written, Yee shall kindle no fire, &c. this is a warning to the Iudges, that they burne not on the Sabbath, him that is condemned to bee burnt; and the like is for other punishments. Maimony treat. of the Sabbath, Chap. 24. Sect. 7. The like order they take against Iudging of causes of the Sabbath, Ibidem, Chap. 23. Sect. 14. Vers. 5. an offring] or, an heave offring: in Greek and Chaldee, a separation; a gift separated unto God, from their other goods. See the notes on Exod. 25. 2 Vers. 6. blew] in Greeke, hyacinth: see Ex. 25. 4. Vers. 7. Shittim] in Greeke, incorruptible wood: see Exod. 25. 5. Vers. 8. oile] of the olive: see Exod. 27. 20. anointing] or, oile of unction: whereof see Eoxd. 30. 23. &c. incense of sweet spices] in Greeke, composition of incense: see Exod. 30. 54. &c. Vers. 9. filling] to be set in golden ouches; Hebr. stones of fillings: see Exod. 25. 7. and 28. 17. 20. Vers. 11. Tabernacle] or, Habitacle: whereof see Exod. 26. barres] or, barre; meaning all and euerie one. See the notes on Exod. 32. 19. So in Exodus 39. 33. Vers. 12. Arke] or Coffer, wherein the Tables of the Law were put: see Exod. 25. 10. In Greeke, the Arke of the testimony. of the covering] the veil that hid the most holy place; whereof see Exod. 26. 31. &c. So after in Exod. 39. 34. The Greeke translateth it onely, the veil. Vers. 13. Table] described in Exod. 25. 23. &c. Shew bread] in Greeke, bread of proposition. See Exod. 25. 30. Vers. 14. for the Light] or, Candlesticke of light; that is, the shining Candlestick, whose lamps gave light alwayes. So, starres of light, Psal. 148. 3. that is, shining starres. Vers. 15. Altar] the golden altar: whereof see Exod. 30. 1. &c. hanging-veil] see Exod. 26. 36. Vers. 16. Altar] the brazen altar; whereof see Exod. 27. 1. &c. the foot] or, the Base: see Exodus 30. 18. Vers. 17. tapestry-hangings] see Ex. 27. 9. &c. [illegible: 2 words] Vers. 19. of ministery] or, of service: see Exodus 31. 10. for Aaron] described in Exod. 28. This was the summe of Moses Sermon to the people at this assembly: wherein he taught them both what gifts to bring, and what holy things were to be made for the service of God; as hee had beene before commanded, Exod. 25. &c. Vers. 21. stirred] or, lifted him up, to doe it chearfully; and so made him willing, as the Chalde[illegible: 1 letter] translateth it. Vers. 22. bracelets] or, chaines, or hookes; the Greeke translateth, seals. Compare this with their fact before, in Exod. 32. where they gave their Iewels to make an Idoll. offred] Hebrew, waved because they were heaved up and waved, when they were given to the Lord; and is therefore called a wave offring, Exod. 38. 24. Vers. 24. was found] If there bee first a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8. 12. Vers. 25. did spin] of the vertuous woman it is said, She lareth her hands to the spindle, and her hands hold the distaffe, Prov. 31. 19. So for the building of Gods spirituall Tabernacle, there were women that laboured in the Gospell, Phil. 4. 3. that laboured much in the Lord, Rom. 16. 3. 6. 12. Contrary were they that wove hangings for the grove, 2 King. 2[illegible: 1 letter]. 7 Vers. 29. willing offring] or, voluntary gift. So ought all things that we give unto God, or for his sake, be freely given, as every man purposeth in his heart; not of griefe, or of necessity; for God leveth a chearfull giver, 2 Cor. 9. 7. Compare herewith, the offrings of David, and the Princes and people of Israel, towards the building of Gods Temple, which caused great joy in men, and thankes unto God, 1 Chron. 29. 3. 6. 9. 10. &c. Vers. 30. Bezaleel] of whom see Exod. 31. 2. &c. He was for Moses Tabernacle, as Hiram for Solomons Temple, 1 King. 7. 13. 14. as Paul and the other Apostles for the Temple of Christs Church, 1. Cor. 3. 10. But the Tabernacle of Christs naturall body, was greater and more perfect; not made with hands, that is, not of this building. Heb. 9. 11. and 10. 20. the Workmaster thereof, was the holy Ghost himselfe, Luke 1. 34. 35. Vers. 31. Spirit of God] in Greeke, a divine Spirit of wisedome. See Exod. 31. 3. Vers. 34. Aholiab] in Greeke, Eliab. See Exodus 31. 6. Vers. 35. cunning-workman] who wrought both sides alike: whereas the embroiderer wrought curiously but the one side: see the notes on Exod. 26. 1. of the weaver] which the Chaldee expoundeth weaving: understanding by the weaver, the weavers worke: as elsewhere the Scripture useth Spirits for the gifts of the Spirit, 1 Cor. 14. 12. 32. that devise] in Chaldee, that teach cunning (or artificiall) workes. By these were figured the varieties of graces, which were abundantly to be seene in the first building of Christ, Church, after that men had received the Spirit of God, by the preaching of the Gospell from the mouthes of the master workmen, the Apostles, 1 Cor. 1. 5. 7. and 12. 4. 8. 9. 10. 11. Gal. 3. 2. 5. Acts 19. 4. 6.