Exodus 35.

Matthew Henry

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

1–19. It was said in general (Exo 34:32), Moses gave them in commandment all that the Lord has spoken with him. But, the erecting and furnishing of the tabernacle being the work to which they were now immediately to apply themselves, there is particular mention of the orders given concerning it.
I. All the congregation is summoned to attend (Exo 35:1); that is, the heads and rulers of the congregation, the representatives of the several tribes, who must receive instructions from Moses as he had received them from the Lord, and must communicate them to the people. Thus John, being commanded to write to the seven churches what had been revealed to him, writes it to the angels, or ministers, of the churches.
II. Moses gave them in charge all that (and that only) which God had commanded him; thus he approved himself faithful both to God and Israel, between whom he was a messenger or mediator. If he had added, altered, or diminished, he would have been false to both. But, both sides having reposed a trust in him, he was true to the trust; yet he was faithful as a servant only, but Christ as a Son, Heb 3:5, Heb 3:6.
III. He begins with the law of the sabbath, because that was much insisted on in the instructions he had received (Exo 35:2, Exo 35:3): Six days shall work be done, work for the tabernacle, the work of the day that was now to be done in its day; and they had little else to do here in the wilderness, where they had neither husbandry nor merchandise, neither food to get nor clothes to make: but on the seventh day you must not strike a stroke, no, not at the tabernacle-work; the honour of the sabbath was above that of the sanctuary, more ancient and more lasting; that must be to you a holy day, devoted to God, and not be spent in common business. It is a sabbath of rest. It is a sabbath of sabbaths (so some read it), more honourable and excellent than any of the other feasts, and should survive them all. A sabbath of sabbatism, so others read it, being typical of that sabbatism or rest, both spiritual and eternal, which remains for the people of God, Heb 4:9. It is a sabbath of rest, that is, in which a rest from all worldly labour must be very carefully and strictly observed. It is a sabbath and a little sabbath, so some of the Jews would have it read; not only observing the whole day as a sabbath, but an hour before the beginning of it, and an hour after the ending of it, which they throw in over and above out of their own time, and call a little sabbath, to show how glad they are of the approach of the sabbath and how loth to part with it. It is a sabbath of rest, but it is rest to the Lord, to whose honour it must be devoted. A penalty is here annexed to the breach of it: Whosoever doeth work therein shall be put to death. Also a particular prohibition of kindling fires on the sabbath day for any servile work, as smith's work, or plumbers, etc.
IV. He orders preparation to be made for the setting up of the tabernacle. Two things were to be done: -
1. All that were able must contribute: Take you from among you an offering, Exo 35:5. The tabernacle was to be dedicated to the honour of God, and used in his service; and therefore what was brought for the setting up and furnishing of that was an offering to the Lord. Our goodness extends not to God, but what is laid out for the support of his kingdom and interest among men he is pleased to accept as an offering to himself; and he requires such acknowledgements of our receiving our all from him and such instances of our dedicating our all to him. The rule is, Whosoever is of a willing heart let him bring. It was not to be a tax imposed upon them, but a benevolence or voluntary contribution, to intimate to us, (1.) That God has not made our yoke heavy. He is a prince that does not burden his subjects with taxes, nor make them to serve with an offering, but draws with the cords of a man, and leaves it to ourselves to judge what is right; his is a government that there is no cause to complain of, for he does not rule with rigour. (2.) That God loves a cheerful giver, and is best pleased with the free-will offering. Those services are acceptable to him that come from the willing heart of a willing people, Psa 110:3.
2. All that were skilful must work: Every wise-hearted among you shall come, and make, Exo 35:10. See how God dispenses his gifts variously; and, as every man hath received the gift, so he must minister, Pe1 4:10. Those that were rich must bring in materials to work on; those that were ingenious must serve the tabernacle with their ingenuity; as they needed one another, so the tabernacle needed them both, Co1 12:7-21. The work was likely to go on when some helped with their purses, others with their hands, and both with a willing heart. Moses, as he had told them what must be given (Exo 35:5-9), so he gives them the general heads of what must be made (Exo 35:11-19), that, seeing how much work was before them, they might apply themselves to it the more vigorously, and every hand might be busy; and it gave them such an idea of the fabric designed that they could not but long to see it finished.

20–29. Moses having made known to them the will of God, they went home and immediately put in practice what they had heard, Exo 35:20. O that every congregation would thus depart from the hearing of the word of God, with a full resolution to be doers of the same! Observe here,
I. The offerings that were brought for the service of the tabernacle (Exo 35:21, etc.), concerning which many things may be noted. 1. It is intimated that they brought their offerings immediately; they departed to their tents immediately to fetch their offering, and did not desire time to consider of it, lest their zeal should be cooled by delays. What duty God convinces us of, and calls us to, we should set about speedily. No season will be more convenient than the present season. 2. It is said that their spirits made them willing (Exo 35:21), and their hearts, Exo 35:29. What they did they did cheerfully, and from a good principle. They were willing, and it was not any external inducement that made them so, but their spirits. It was from a principle of love to God and his service, a desire of his presence with them in his ordinances, gratitude for the great things he had done for them, faith in his promise of what he would further do (or, at least, from the present consideration of these things), that they were willing to offer. What we give and do for God is then acceptable when it comes from a good principle in the heart and spirit. 3. When it is said that as many as were willing-hearted brought their offerings (Exo 35:22), it should seem as if there were some who were not, who loved their gold better than their God, and would not part with it, no, not for the service of the tabernacle. Such there are, who will be called Israelites, and yet will not be moved by the equity of the thing, God's expectations from them, and the good examples of those about them, to part with any thing for the interests of God's kingdom: they are for the true religion, provided it be cheap and will cost them nothing. 4. The offerings were of divers kinds, according as they had; those that had gold and precious stones brought them, not thinking any thing too good and too rich to part with for the honour of God. Those that had not precious stones to bring brought goats' hair, and rams' skins. If we cannot do as much as others for God, we must not therefore sit still and do nothing: if the meaner offerings which are according to our ability gain us not such a reputation among men, yet they shall not fail of acceptance with God, who requires according to what a man hath, and not according to what he hath not, Co2 8:12; Kg2 5:23. Two mites from a pauper were more pleasing than so many talents from a Dives. God has an eye to the heart of the giver more than to the value of the gift. 5. Many of the things they offered were their ornaments, bracelets and rings, and tablets or lockets (Exo 35:22); and even the women parted with these. Can a maid forget her ornaments? Thus far they forgot them that they preferred the beautifying of the sanctuary before their own adorning. Let this teach us, in general, to part with that for God, when he calls for it, which is very dear to us, which we value, and value ourselves by; and particularly to lay aside our ornaments, and deny ourselves in them, when either they occasion offence to others or feed our own pride. If we think those gospel rules concerning our clothing too strict (Ti1 2:9, Ti1 2:10; Pe1 3:3, Pe1 3:4), I fear we should scarcely have done as these Israelites did. If they thought their ornaments well bestowed upon the tabernacle, shall not we think the want of ornaments well made up by the graces of the Spirit? Pro 1:9. 6. These rich things that they offered, we may suppose, were mostly the spoils of the Egyptians; for the Israelites in Egypt were kept poor, till they borrowed at parting. And we may suppose the rulers had better things (Exo 35:27), because, having more influence among the Egyptians, they borrowed larger sums. Who would have thought that ever the wealth of Egypt should have been so well employed? but thus God has often made the earth to help the woman, Rev 12:16. It was by a special providence and promise of God that the Israelites got all that spoil, and therefore it was highly fit that they should devote a part of it to the service of that God to whom they owed it all. Let every man give according as God hath prospered him, Co1 16:2. Extraordinary successes should be acknowledged by extraordinary offerings. Apply it to human learning, arts and sciences, which are borrowed, as it were, from the Egyptians. Those that are enriched with these must devote them to the service of God and his tabernacle: they may be used as helps to understand the scriptures, as ornaments or handmaids to divinity. But then great care must be taken that Egypt's gods mingle not with Egypt's gold. Moses, though learned in all the learning of the Egyptians, did not therefore pretend, in the least instance, to correct the pattern shown him in the mount. The furnishing of the tabernacle with the riches of Egypt was perhaps a good omen to the Gentiles, who, in the fulness of time, should be brought into the gospel tabernacle, and their silver and their gold with them (Isa 60:9), and it should be said, Blessed be Egypt my people, Isa 19:25. 7. We may suppose that the remembrance of the offerings made for the golden calf made them the more forward in these offerings. Those that had then parted with their ear-rings would not testify their repentance by giving the rest of their jewels to the service of God: godly sorrow worketh such a revenge, Co2 7:11. And those that had kept themselves pure from that idolatry yet argued with themselves, "Were they so forward in contributing to an idol, and shall we be backward or sneaking in our offerings to the Lord?" Thus some good was brought even out of that evil.
II. The work that was done for the service of the tabernacle (Exo 35:25): The women did spin with their hands. Some spun fine work, of blue and purple; others coarse work, of goats' hair, and yet theirs also is said to be done in wisdom, Exo 35:26. As it is not only rich gifts, so it is not only fine work that God accepts. Notice is here taken of the good women's work for God, as well as of Bezaleel's and Aholiab's. The meanest hand for the honour of God, shall have an honourable recompence. Mary's anointing of Christ's head shall be told for a memorial (Mat 26:13); and a record is kept of the women that laboured in the gospel tabernacle (Phi 4:3), and were helpers to Paul in Christ Jesus, Rom 16:3. It is part of the character of the virtuous woman that she layeth her hands to the spindle, Pro 31:19. This employment was here turned to a pious use, as it may be still (though we have no hangings to make for the tabernacle) by the imitation of the charity of Dorcas, who made coats and garments for poor widows, Act 9:39. Even those that are not in a capacity to give in charity may yet work in charity; and thus the poor may relieve the poor, and those that have nothing but their limbs and senses may be very charitable in the labour of love.

30. Here is the divine appointment of the master-workmen, that there might be no strife for the office, and that all who were employed in the work might take direction from, and give account to, these general inspectors; for God is the God of order and not of confusion. Observe, 1. Those whom God called by name to this service he filled with the Spirit of God, to qualify them for it, Exo 35:30, Exo 35:31. Skill in secular employments is God's gift, and comes from above, Jam 1:17. From him the faculty is, and the improvement of it. To his honour therefore all knowledge must be devoted, and we must study how to serve him with it. The work was extraordinary which Bezaleel was designed for, and therefore he was qualified in an extraordinary manner for it; thus when the apostles were appointed to be master-builders in setting up the gospel tabernacle they were filled with the Spirit of God in wisdom and understanding. 2. The were appointed, not only to devise, but to work (Exo 35:32), to work all manner of work, Exo 35:35. Those of eminent gifts, that are capable of directing others, must not thing that these will excuse them in idleness. Many are ingenious enough in cutting out work for other people, and can tell what this man and that man should do, but the burdens they ind on others they themselves will not touch with one of their fingers. These will fall under the character of slothful servants. 3. They were not only to devise and work themselves, but they were to teach others, Exo 35:34. Not only had Bezaleel power to command, but he was to take pains to instruct. Those that rule should teach; and those to whom God had given knowledge should be willing to communicate it for the benefit of others, not coveting to monopolize it.

Adam Clarke

Moses assembles the congregation to deliver to them the commandments of God, Exo 35:1. Directions concerning the Sabbath, Exo 35:2, Exo 35:3. Free-will offerings of gold, silver, brass, etc., for the tabernacle, Exo 35:4-7. Of oil and spices, Exo 35:8. Of precious stones, Exo 35:9. Proper artists to be employed, Exo 35:10. The tabernacle and its tent, Exo 35:11. The ark, Exo 35:12. Table of the shew-bread, Exo 35:13. Candlestick, Exo 35:14. Altar of incense, Exo 35:15. Altar of burnt-offering, Exo 35:16. Hangings, pins, etc., Exo 35:17, Exo 35:18. Clothes of service, and holy vestments, Exo 35:19. The people cheerfully bring their ornaments as offerings to the Lord, Exo 35:20-22; together with blue, purple, scarlet, etc., etc., Exo 35:23, Exo 35:24. The women spin, and bring the produce of their skill and industry, Exo 35:25, Exo 35:26. The rulers bring precious stones, etc., Exo 35:27, Exo 35:28. All the people offer willingly, Exo 35:29. Bezaleel and Aholiab appointed to conduct and superintend all the work of the tabernacle, for which they are qualified by the spirit of wisdom, Exo 35:30-35.

1–2. 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.

3–4. 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.

5–6. 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.

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

8. Oil for the light - See Exo 25:6.

9–10. Onyx stones - See Exo 25:7.

11. The tabernacle - See Exo 25:8.

12. The ark - See Exo 25:10-17.

13. The table - See Exo 25:23-28.

14. The candlestick - See Exo 25:31-39.

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

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

17–18. The hangings of the court - See Exo 27:9.

19–20. 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.

21. 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.

22–24. 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.

25–26. 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.

27–29. 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.

30. 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!

John Gill

INTRODUCTION TO EXODUS 35

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

1. And Moses gathered all the congregation of the children of Israel together,.... According to Jarchi, on the morrow after the day of atonement; that is, the next day after his descent from the mount, being desirous of setting about the building of the tabernacle, and making all things appertaining to it as soon as possible; which had been retarded through the sin of the golden calf, and making reconciliation for that:

and said unto them, these are the words which the Lord hath commanded, that ye should do them; namely, the law of the sabbath, as it had a peculiar relation to the making of the tabernacle, and the freewill offerings to be made on that account; for as for the commands, or other ordinances, whether ceremonial or judicial, the people had been made acquainted with them before.

2. Six days shall work be done,.... Or "may be done" (u); everyone might do what work he pleased, or the business of his calling, on the six days of the weeks; he had liberty granted him of God, and might make use of it for the advantage of himself and his family; unless this can be thought to have a peculiar respect, as this repetition and renewal of this law seems to have, to the building of the tabernacle; and so is an order for working at it closely and constantly all the six days of the week, and in things belonging to it, until the whole was finished:

but on the seventh day there shall be to you an holy day; or "holiness" (w); wholly holy, and be separated and devoted to holy service and religious duties, abstaining from all manner of work, even from the work of the tabernacle; for though that was designed for the worship of God, and required dispatch, yet the sabbath was not to be violated on account of it: and, as Jarchi observes, this admonition concerning the sabbath was given previous to the command of building the tabernacle; to show that that did not drive away the sabbath, or that the sabbath was not to give way to it, or to be broken for the sake of it, it being

a sabbath of rest to the Lord; in which the Israelites were to rest from bodily labour, and spend the day in the service of God, and to his honour and glory:

whosoever doeth work therein: even though it might be in anything belonging to the tabernacle:

shall be put to death; the Targum of Jonathan adds, by casting stones, stoning being the punishment of sabbath breakers, Num 15:35.

(u) "fiat", Piscator. (w) "sanctitas", Pagninus, Montanus, Vatablus, Drusius.

3. Ye shall kindle no fire throughout your habitations upon the sabbath day. This law seems to be a temporary one, and not to be continued, nor is it said to be throughout their generations as elsewhere, where the law of the sabbath is given or repeated; it is to be restrained to the building of the tabernacle, and while that was about, to which it is prefaced; and it is designed to prevent all public or private working on the sabbath day, in anything belonging to that; having no fire to heat their tools or melt their metal, or do any thing for which that was necessary; for it can hardly be thought that this is to be taken in the strictest sense, as an entire prohibition of kindling a fire and the use of it on that day, which is so absolutely useful, and needful in various cases, and where acts of mercy and necessity require it; as in cold seasons of the year, for the warming and comforting of persons who otherwise would be unfit for religious exercises, and on the account of infants and aged persons, who could not subsist without it; and in cases of sickness, and various disorders which necessarily require it; and even for the preparation of food, which must be had on that day as on others, the sabbath being not a fast, but rather a festival, as it is with the Jews; and yet this law is interpreted by them in the most rigorous sense: they put kindling a fire among the principal works forbidden on that day (x), and that not only to bake bread and boil flesh, as Aben Ezra interprets it here, but to warm themselves with; nay, they think it unlawful to touch an hearth, or a coal of fire, or a firebrand, or anything that may give them any warmth in a cold season; and if, for the sake of infants or aged persons, there is need of a fire or heating a stove, they hire a Christian to do it, or so prepare and order matters the day before that it kindle of itself (y); and so Leo Modena (z) says,"they do not meddle with any fire, nor touch any wood that is on fire, nor kindle any, nor put it out; nor do they so much as light a candle on the sabbath day: and if the place be cold where they dwell, except they have any stoves, or hot houses, or else have some one that is no Jew to kindle a fire for them; or had so ordered the matter before hand that the fire should kindle of itself at such a time; they must even be content to sit in the cold all that day:''but here they nicely distinguish and observe, that it is said:

throughout your habitations; their private dwellings, but not the habitation of the Lord, or the house of the sanctuary; and on this score they allow of kindling a fire in Beth Moked (a), an apartment in the temple, where a fire was constantly kept for the priests that kept watch to warm themselves at.

(x) Misn. Sabbat, c. 7. sect. 2. (y) Buxtorf. Synagog. Jud. c. 16. p. 361. (z) History of the Rites, &c. of the Jews, par. 3. c. 1. sect. 3. (a) T. Bab. Sabbat, fol. 20. 1.

4. And Moses spake unto all the congregation of the children of Israel,.... Continued his speech to them, being convened by him, after by way of preface he had repeated the law of the sabbath, with an additional circumstance to it, "pro tempore":

saying, this is the thing which the Lord commanded; ordered Moses to inform them of as his will, when he was with him upon the mount the first time; but through their idolatry, and time spent in making up matters between God and them, he had not had till now an opportunity of acquainting them with it:

saying; as follows.

5–9. Take ye from amongst you an offering unto the Lord,.... That is, they were to take a part of their substance, of what they were possessed of, every man according to his ability, out of what he had in his hand that was suitable, and present it as a freewill offering to the Lord, for the use of the tabernacle to be built, and the service of it:

whosoever is of a willing heart; that is, of a generous and liberal disposition:

let him bring it, an offering of the Lord; or an offering to him, otherwise not; if brought niggardly and grudgingly it would not be acceptable, for God loves a willing and cheerful giver:

gold, silver, and brass: here and in the four following verses, the several things are particularly mentioned, which would be wanted in building the tabernacle, and in the service of it, and therefore would be acceptable; and they being exactly the same, and delivered in the same words and in the same order as in Exo 25:3 the reader is referred to the notes there. See Gill on Exo 25:3. See Gill on Exo 25:4. See Gill on Exo 25:5. See Gill on Exo 25:6. See Gill on Exo 25:7.

10. And every wise hearted among you shall come,.... Every ingenious man, that is skilful in any mechanic art and business, who has a peculiar turn of mind, and employs his thoughts to improve, in a curious manner, in whatsoever manufactory he is concerned, every such an one is invited by Moses to come to him:

and make all the Lord hath commanded, the particulars of which follow.

11. The tabernacle,.... Which is not a general name for the whole, the court, the holy place, and the holy of holies; but designs the ten fine linen curtains curiously wrought; or the under curtains, as Jarchi expresses it, which were within:

his tent; the curtains of goats' hair, which were a covering over the others, and were made for a roof of the tabernacle, as the same writer observes:

and his covering; the covering for the tent, which was made of rams' skins, and badgers' skins:

his taches; which clasped, coupled the curtains together, both the one and the other; the one sort were of silver, and the other of brass:

and his boards, his bars, his pillars; which were all of shittim wood; the boards were the walls of the tabernacle, the bars which kept them tight together, and the pillars were those on which the hanging of the door of the tent, and on which the vail that divided between the holy of holies, were hung; of all which, see Exo 26:1 &c. to end of chapter:

and his sockets; which were of silver, into which the boards were let and fastened, see Exo 26:19, &c.

12. The ark and the staves thereof,.... To carry it with, which were all made of shittim wood:

with the mercy seat; made of pure gold; these were set in the most holy place:

and the vail of the covering; which divided between the holy and the holy of holies; of these see Exo 25:10.

13. The table and his staves, and all his vessels,.... The table of shewbread, and all things appertaining to it:

and the shewbread; which is mentioned for the sake of the table, and to show what was intended, and the use of it; for otherwise the shewbread was not yet to be made, nor by the artificers here called together; and is to be interpreted of the dishes of the shewbread, in which it was put; and so Junius and Tremellius render it, the instruments or vessels of the shewbread; of these see Exo 25:23.

14. The candlestick also for the light, and his furniture,.... The tongs and snuff dishes:

and his lamps, with the oil for the light; the cups, in which were put the oil and the wicks to burn and give light, as Jarchi interprets them; of these see Exo 25:31.

15. And the incense altar, and his staves,.... Which were overlaid with gold; hence this altar was called the golden altar, of which see Exo 30:1.

and the anointing oil and sweet incense; each of which were made of various spices, see Exo 30:23.

and the hanging for the door at the entering in of the tabernacle; at the east end of it, there being there, as Jarchi observes, neither boards nor curtains; see Exo 27:16.

16. The altar of burnt offering with his brazen grate, his staves, and all his vessels,.... Of which see Exo 27:1.

the laver and his foot; Aben Ezra here observes that it had no staves, and conjectures it was carried in wagons when removed.

17. The hangings of the court,.... Of the tabernacle, the outward court, which were of fine twined linen, a hundred cubits long on each side, north and south, and fifty cubits broad, east and west; see Exo 27:9.

his pillars, and their sockets; the pillars were they on which the hangings were hung; and the sockets were what the pillars were let into and fastened in:

and the hanging for the door of the court; at the east of it, of which see Exo 27:16.

18. The pins of the tabernacle,.... Which were to fix and fasten the ends of the curtains in the ground, that they might not be moved with the wind, as Jarchi observes:

and the pins of the court, and their cords; which were for the same use; see Exo 27:19.

19. The cloths of service, to do service in the holy place,.... To wrap up the various vessels of the tabernacle, when removed from place to place; see Exo 31:10 or the priests' vestments, in which they did their service, and therefore it follows, by way of apposition:

the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office; for which there are particular directions in Exo 28:1.

20. And all the congregation of the children of Israel departed from the presence of Moses. After they had heard what Moses was ordered to propose unto them, they immediately went to their tents, and fetched what they had with them, or were willing to part with, and brought it directly as a freewill offering to the Lord; as Exo 35:21 shows: from hence, Aben Ezra observes, we may learn, that the whole congregation of Israel came to the tabernacle, company after company.
shows: from hence, Aben Ezra observes, we may learn, that the whole congregation of Israel came to the tabernacle, company after company.
Exodus 35:21

exo 35:21
exo 35:21
exo 35:21And they came everyone whose heart stirred him up,.... Who felt an impulse upon his mind, a strong inclination in him:

and everyone whom his spirit made willing; or was endowed with a free and liberal spirit, and was heartily willing to bear a part, and cheerfully contribute to this service; otherwise the willing mind, as well as the ability, were given them of God; see Ch1 29:14,

and they brought the Lord's offering; an offering to him, and such as he directed and disposed them to bring, and which was for his worship and service, and the honour of his name, and was acceptable to him:

to the work of the tabernacle of the congregation; for the making of that, the several parts of it, and all things in it:

and for all his service; either the service of God, or of his tabernacle, which is the same:

and for the holy garments; that is, of Aaron and his sons.

21. And they came both men and women, as many as were willing hearted,.... And none else were asked to come; and this supposes, that as there were many of both sexes that were quite cordial, and heartily willing to contribute to the uttermost of what they had for this service, so there were others that were not:

and brought bracelets, and earrings, and rings, and tablets; the first of these, according to our version, seem to be ornaments, not about the neck, but the hands and arms, or wrists, see Gen 24:22 though the word seems to have the signification of an hook, and may mean buckles or clasps, with which some part of their garments were coupled and fastened; so Kimchi says (b), that in his opinion it was an ornament somewhat like a needle, with which they pierced and joined the two parts of the collar of a shirt under the throat: the next are such ornaments as were worn in the ears, and though many had been given for the making of the golden calf, yet not all; there were many that did not give their earrings for this service, especially the women, perhaps only the men, see Exo 32:2 the "rings" were such as were worn on the finger, as all seem to agree; but what the "tablets" were is hard to say, the word being only used in this place and Num 31:50, some take them for ornaments worn on the right arm; others for the covering of another part, not to be named; others for girdles or aprons; Aben Ezra gives a different account of most of them; he says the first design ornaments in the ear, or earrings; the second such as were worn in the nose, or nose jewels; and the third indeed such as were put on the finger; and the fourth, that were upon the arm: however, they were all

jewels of gold; or were all such ornaments as were made of gold; and these are first mentioned, as being probably first brought, and were what were asked for in the first place, gold being wanted for several things:

and every man that offered offered an offering of gold unto the Lord; that is, everyone of the first company that came, their offering was of gold, or something made of gold.

(b) Sepher Shorash. rad.

22. And every man with whom was found blue, and purple, and scarlet,.... Wool or yarn of either of the colours; unless it can be supposed there might be with some of them the ingredients with which colours were made, brought with them out of Egypt:

and fine linen; they had brought out of Egypt, and for which that country was famous:

and goats' hair; which in those countries was so long as to be shorn like the wool of sheep:

and red skins of the rams; died red, for it does not mean any that were naturally so, of which none are known:

and badgers' skins; see Exo 25:5 of each of these, such who had them in their possession, and their hearts were willing to part with them:

brought them; to Moses, to the tabernacle or tent where he was.

23. Every one that did offer an offering of silver and brass brought the Lord's offering,.... Every one that had any quantity of either of these, whose heart was inclined freely to part therewith, brought it as a freewill offering to the Lord:

and every man with whom was shittim wood; or acacia, a sort of wood which grew pretty plentifully in those parts; and such who had cut it down for some use or another, and were disposed to part with it

for any work of the service; of which many things were to be made, whether they were trees they had felled, or planks and boards they had cut them into:

brought it; a sufficient quantity of it, for the various uses it was to be put unto.

24. And all the women that were wise hearted,.... That were ingenious, and had a good hand at spinning particularly, these were of the common and lower sort; the more honourable and richer sort of women are before mentioned, as bringing jewels or ornaments of gold of different sorts: but these were such who

did spin with their hands; in which way they got their living: some were more dexterous at it than others:

and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen; that is, yarn of these several colours, and flaxen thread, of which fine linen was made, all ready for the weaver, whether in woollen or linen.

25. And all the women whose heart stirred them up in wisdom,.... To be ingenious in their business, and to study to do it in a curious manner, and to do that which others could not:

spun goats' hair; some join the phrase, "in wisdom", in the preceding clause with this, neglecting the accent "Athnach", which divides them, thus, "in wisdom spun goats' hair"; and which, without being separated from the preceding clause, may be understood and repeated in this: for, as Aben Ezra says, to spin goats' hair was an art that required excellent wisdom; and so Jarchi: in the eastern countries there is a sort of goats' hair very bright and fine, and hangs to the ground, and the beauty of it is equal almost to that of silk, and is never sheared, but combed off, and the women of the country spin it; and at this day a great trade is driven with it at Angora and Aleppo (c).

(c) Calmet in the word "Hair".

26. And the rulers brought onyx stones, and stones to be set,.... Or "stones of fillings" (d), to be set in ouches, and fill them up, as stones set in rings do:

for the ephod, and for the breastplate; the onyx stones were for the shoulder pieces of the ephod; and the other stones were for the breastplate of judgment, and both to be borne by the high priest, for a memorial of the children of Israel before the Lord, whose names were engraven on these stones: the rulers are mentioned last, as bringing their offerings: the reason of which may not be, because they were backward to it, for they might offer earlier, though recorded last; or if they offered last, it might be because they brought things that others could not; namely, the precious stones here mentioned, and other things in the next verse, the common people had not; though some of the Jewish writers tax them with dilatoriness, and observe a letter wanting in the word for "rulers", it generally has; omitted to denote, as they think, that they were slow and backward in offering; so Jarchi notes from R. Nathan.

(d) "lapides plenitudinum", Pagninus, Montanus; "repletionum", Vatablus; "impletionum", Drusius.

27. And spice and oil,.... Such excellent spices and precious oil, pure oil olive, as the common people had not, and which they brought out of Egypt; the one was

for the light: for the light of the candlestick only; the oil, and other spices:

were for the anointing oil, and for the sweet incense; the spices for the former were pure myrrh, sweet cinnamon, sweet calamus and cassia; and for the latter, stacte, onycha, galbanum, with pure frankincense.

28. The children of Israel brought a willing offering unto the Lord,.... What they did, whether more or less, they did it cheerfully and willingly, as to the Lord, for his service and glory:

every man and woman, whose heart made them willing to bring for all manner of work, which the Lord had commanded to be made by the hand of Moses: See Gill on Exo 35:21 and as there were work and service of God's appointment to be done in the legal tabernacle, so there are in the Gospel church; such as prayer, praise, preaching, and hearing the word, and the administration of ordinances; and for the support of which contributions are made; and all this is to be done willingly and cordially: the Gospel is to be preached not by constraint, but willingly, not for filthy lucre sake, but of a ready mind; the word is to be heard and received with all readiness, and ordinances are to be submitted to cheerfully, and with the whole heart; and the contributions made for the poor, and the support of divine service, are to be generous and bountiful: and those who have such a willing heart and spirit, have it not by nature or of themselves, but from the efficacious grace of God, which makes them a willing people in the day of his power; and from the free Spirit of God, who works in them, both to will and to do of his good pleasure; and from the love of God and Christ constraining them to it: and these act according to their several abilities, some have more grace and greater gifts, and others lesser and meaner; as well as some have more of this world's goods than others, and so capable of doing more service; but all, according to their capacity, of every sex and class, are to contribute all they can freely and willingly, to the carrying on of the cause of God and interest of religion: some bring gold, and some goats' hair, some silver, and some brass, &c. but all being offered willingly, from right principles, and with right views, is acceptable.

29. And Moses said unto the children of Israel,.... After they had brought their several freewill offerings:

see; observe, take notice of this, for your encouragement, that your service will not be in vain, for want of proper persons to perform this work, and to guide, direct, and oversee it:

the Lord hath called by name Bezaleel, the son of Uri, the son of Hur, of the tribe of Judah; of this man, and of his descent; see Gill on Exo 31:2.

30. And he hath filled him with the Spirit of God,.... This and the two following verses contain the account of the qualifications of Bezaleel, which he had in an extraordinary manner from the Lord, and these are expressed in the same words as in Exo 31:3; see Gill on Exo 31:3, Exo 31:4, Exo 31:5.
.
Exodus 35:34

exo 35:34
exo 35:34
exo 35:34And he hath put in his heart that he may teach,.... Instruct others in the things be had knowledge of; the Lord not only gave him gifts of wisdom, understanding, and knowledge, to devise and contrive curious works, and how to perform them, but gave him a capacity, and inclined his mind to teach others, how to work these works; for not all that have knowledge have a capacity and a will to teach others also; this is of God:

both he, and Aholiab, the son of Ahisamach, of the tribe of Dan; who was joined with him as a companion and assistant in the same service; him the Lord also qualified, both to devise things, and to teach them others; of this man; see Gill on Exo 31:6.

31. Them hath he filled with wisdom of heart,.... Or wisdom in their heart, a large measure of it, signified by their being filled with it; and whatever wisdom men have, whether in things natural, civil, moral, or spiritual, it is all of God: this was

to work all manner of work, of the engraver; which the setting of stones in the ephod or breastplate required:

and of the cunning workman; and such an one was necessary for the making the curtains of the tabernacle, the vail between the holy and the holy of holies, and the ephod and breastplate of the high priest:

and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen; in which there were various works of things belonging to the tabernacle, and persons employed in it:

and of the weaver; both in linen and woollen, for the curtains and hangings of the tabernacle, and for the priests' garments:

even of those that do any work, and of those that devise cunning work: whether in the above things, or in any sort of curious work, in gold, silver, brass, wood, or stone.

Next: Exodus Chapter 36

JFB

CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)

Moses gathered all the congregation of the children of Israel, &c.--On the occasion referred to in the opening of this chapter, the Israelites were specially reminded of the design to erect a magnificent tabernacle for the regular worship of God, as well as of the leading articles that were required to furnish that sacred edifice [Exo 35:11-19]. (See on Exo. 25:1-40; Exo. 27:1-21; Exo. 30:1-31:18).

20. 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.

21. they came, every one whose heart stirred him up--One powerful element doubtless of this extraordinary open-hearted liberality was the remembrance of their recent transgression, which made them "zealous of good works" (compare Co2 7:11). But along with this motive, there were others of a higher and nobler kind--a principle of love to God and devotedness to His service, an anxious desire to secure the benefit of His presence, and gratitude for the tokens of His divine favor: it was under the combined influence of these considerations that the people were so willing and ready to pour their contributions into that exchequer of the sanctuary.

every one whom his spirit made willing--Human nature is always the same, and it is implied that while an extraordinary spirit of pious liberality reigned in the bosoms of the people at large, there were exceptions--some who were too fond of the world, who loved their possessions more than their God, and who could not part with these; no, not for the service of the tabernacle.

22–29. 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.

30–34. See, the Lord hath called by name Bezaleel, the son of Uri, &c.--Moses had made this communication before [see Exo 31:2-5; also see on Exo 31:2]. But now that the collection had been made, the materials were contributed, and the operations of building about to be commenced, it was with the greatest propriety he reminded the people that the individuals entrusted with the application of their gold and silver had been nominated to the work by authority to which all would bow.

35. Them hath he filled with wisdom of heart--A statement which not only testifies that skill in art and science is a direct gift from God, but that weaving was especially the business of men in Egypt (see Exo 38:22; Exo 39:22, Exo 39:27). And in perfect harmony with the testimony of the monuments is the account given by Moses to the artists who were divinely taught the arts necessary for the embellishment of the tabernacle. Others, whose limited means did not admit of these expensive contributions, offered their gratuitous services in fabricating such articles of tapestry as were needed; arts which the Israelitish females learned as bondwomen, in the houses of Egyptian princes.

Next: Exodus Chapter 36