Exegetical and Hermeneutical Commentary of Exodus 31:6
And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee;
6. Oholiab to be Bal’l’s associate. The name ‘Oholiab’ is peculiar, and perhaps not genuinely Hebrew (Gray, Heb. Pr. Names, p. 246): it means apparently The father (God) is my tent; cf. Phoen. , , Baal, or the King, is a tent; Sabaean , , ‘ Athtar is a tent, God is a tent; and the Edomitish Oholibamah (‘My tent is the high place’?), Gen 36:2; Gen 36:41.
and in the hearts, &c.] i.e. those who are already wise-hearted, i.e. (cf. on Exo 28:3) possess artistic aptitudes, are to be further endowed by God with wisdom, i.e. with the requisite skill to assist Bal’l and Oholiab in their work.
Fuente: The Cambridge Bible for Schools and Colleges
Exo 31:6
In the hearts of all that are wise hearted I have put wisdom.
The danger of accomplishments
There are persons who doubt whether what are called accomplishments, whether in literature or in the fine arts, can be consistent with deep and practical seriousness of mind. I am not speaking of human learning; this also many men think inconsistent with simple uncorrupted faith. They suppose that learning must make a man proud. This is of course a great mistake; but of it I am not speaking, but of an over-jealousy of accomplishments, the elegant arts and studies, such as poetry, literary composition, painting, music, and the like; which are considered, not indeed to make a man proud, but to make him trifling. Of this opinion, how far it is true and how far not true, I am going to speak. Now, that the accomplishments I speak of have a tendency to make us trifling and unmanly, and therefore are to be viewed by each of us with suspicion as far as regards himself, I am ready to admit, and shall presently make clear. I allow that in matter of fact, refinement and luxury, elegance and effeminacy, go together. Antioch, the most polished, was the most voluptuous city of Asia. But the abuse of good things is no argument against the things themselves; mental cultivation may be a Divine gift, though it is abused. An acquaintance with the elegant arts may he a gift and a good, and intended to be an instrument of Gods glory, though numbers who have it are rendered thereby indolent, luxurious, and feeble-minded. But the account of the building of the Tabernacle in the wilderness, from which the text is taken, is decisive on this point. How, then, is it that what in itself is of so excellent, and, I may say, Divine a nature, is yet so commonly perverted? Now the danger of an elegant and polite education is that it separates feeling and acting; it teaches us to think, speak, and be affected aright, without forcing us to practise what is right. I will take an illustration of this from the effect produced upon the mind by reading what is commonly called a romance or novel. Such works contain many good sentiments (I am taking the better sort of them); characters, too, are introduced, virtuous, noble, patient under suffering, and triumphing at length over misfortune. But it is all fiction; it does not exist out of a book which contains the beginning and end of it. We have nothing to do; we read, are affected, softened, or roused, and that is all; we cool again–nothing comes of it. Now observe the effect of this. God has made us feel in order that we may go on to act in consequence of feeling; if, then, we allow our feelings to be excited without acting upon them, we do mischief to the moral system within us, just as we might spoil a watch, or other piece of mechanism, by playing with the wheels of it. We weaken its springs, and they cease to act truly. For instance, we will say we have read again and again of the heroism of facing danger, and we have glowed with the thought of its nobleness. Now, suppose at length we actually come into trial, and, let us say, our feelings become roused, as often before, at the thought of boldly resisting temptations to cowardice, shall we therefore do our duty, quitting ourselves like men? rather, we are likely to talk loudly, and then run from the danger. And what is here instanced of fortitude is true in all cases of duty. The refinement which literature gives is that of thinking, feeling, knowing and speaking right, not of acting right; and thus, while it makes the manners amiable, and the conversation decorous and agreeable, it has no tendency to make the conduct, the practice of the man virtuous. The case is the same with the arts last alluded to–poetry and music. These are especially likely to make us unmanly, if we are not on our guard, as exciting emotions without insuring correspondent practice, and so destroying the connection between feeling and acting; for I here mean by unmanliness the inability to do with ourselves what we wish–the saying fine things and yet lying slothfully on our couch, as if we could not get up, though we ever so much wished it. And here I must notice something besides in elegant accomplishments, which goes to make us over-refined and fastidious, and falsely delicate. In books everything is made beautiful in its way. Pictures are drawn of complete virtue; little is said about failures, and little or nothing of the drudgery of ordinary, every-day obedience, which is neither poetical nor interesting. True faith teaches us to do numberless disagreeable things for Christs sake, to bear petty annoyances, which we find written down in no book. And further still, it must be observed, that the art of composing, which is a chief accomplishment, has in itself a tendency to make us artificial and insincere. For to be ever attending to the fitness and propriety of our words, is (or at least there is the risk of its being) a kind of acting; and knowing what can be said on both sides of a subject is a main step towards thinking the one side as good as the other. With these thoughts before us, it is necessary to look back to the Scripture instances which I began by adducing, to avoid the conclusion that accomplishments are positively dangerous and unworthy a Christian. But St. Luke and St. Paul show us that we may be sturdy workers in the Lords service, and bear our cross manfully, though we be adorned with all the learning of the Egyptians; or, rather, that the resources of literature and the graces of a cultivated mind may be made both a lawful source of enjoyment to the possessor, and a means of introducing and recommending the truth to others; while the history of the Tabernacle shows that all the cunning arts and precious possessions of this world may be consecrated to a religious service, and be made to speak of the world to come. I conclude, then, with the following cautions, to which the foregoing remarks lead. First, we must avoid giving too much time to lighter occupations; and next, we must never allow ourselves to read works of fiction or poetry, or to interest ourselves in the fine arts for the mere sake of the things themselves; but keep in mind all along that we are Christians and accountable beings, who have fixed principles of right and wrong, by which all things must be tried, and have religious habits to be matured within them, towards which all things are to be made subservient. If we are in earnest we shall let nothing lightly pass by which may do us good, nor shall we dare to trifle with such sacred subjects as morality and religious duty. We shall apply all we read to ourselves; and this almost without intending to do so, from the mere sincerity and honesty of our desire to please God. We shall be suspicious of all such good thoughts and wishes, and we shall shrink from all such exhibitions of our principles as fall short of action. Of all such as abuse the decencies and elegancies of moral truth into a means of luxurious enjoyment, what would a prophet of God say? (Eze 33:30-32; 2Ti 4:2-4; 1Co 16:13). (J. H. Newman, D. D.)
The wise hearted ones
Who are the wise hearted ones?
1. They are those who prove themselves as having ability to do useful work. Work done, and well done, though it be in itself of trifling value, is the determination of wisdom.
2. The wise hearted are they who reach beyond present ability to perform. No true workman is satisfied to simply repeat his last job.
3. The wise hearted are they who, at Christs call, enter His kingdom, there to labour under the influence of the purest, strongest motives. (C. R. Seymour.)
Grace and genius
I. Natural gifts are often discovered by grace.
II. Natural gifts are directed by grace.
III. Natural gifts are heightened by grace.
IV. Natural gifts are sanctified by grace. (J. S. Exell, M. A.)
The method of Providence
God would have everything built beautifully. What an image of beauty have we seen this Tabernacle to be through and through, flushed with colours we have never seen, and bright with lights that could not show themselves fully in the murkiness of this air! He would make us more beautiful than our dwelling-place. He would not have the house more valuable than the tenant. He did not mean the worshipper to be less than the Tabernacle which He set up for worship. Are we living the beautiful life–the life solemn with sweet harmonies, broad in its generous purpose, noble in the sublimity of its prayer, like God in the perpetual sacrifice of its life? Not only will God build everything beautifully; His purpose is to have everything built for religious uses. His meaning is that the form shall help the thought, that images appealing to the eye shall also touch the imagination and graciously affect the whole spirit, and subdue into tender obedience and worship the soul and heart of man. What is the Tabernacle for? For worship. What is the meaning of it? It is a gate opening upon heaven. Why was it set up? To lift us nearer God. If we fail to seize these purposes, if we fail of magnifying and glorifying them so as to ennoble our own life in the process, we have never seen the Tabernacle. Herein is it for ever true that we may have a Bible but no revelation; a sermon but no Gospel; we may be in the church, yet not in the sanctuary; we may admire beauty, and yet live the life of the drunkard and the debauchee. In all His building–and God is always building–He qualifies every man for a particular work in connection with the edifice. The one man wants the other man. The work stands still till that other man comes in. (J. Parker, D. D.)
Various kinds of inspiration
Who can read these words as they ought to be read? How it makes ministers of God by the thousand! We have thought that Aaron was a religious man because of his clothing and because of many peculiarities which separated him from other men; but the Lord distinctly claims the artificer as another kind of Aaron. Who divides life into sacred and profane? Who introduces the element of meanness into human occupation and service? God claims all things for Himself. Who will say that the preacher is a religious man, but the artificer is a secular worker? But let us claim all true workers as inspired men. We know that there is an inspired art. The world knows it; instinctively, unconsciously, the world uncovers before it. There is an inspired poetry, make it of what measure you will. The great common heart knows it, says, That is the true verse; how it rises, falls, plashes like a fountain, flows like a stream, breathes like a summer wind, speaks the thoughts we have long understood, but could never articulate! The great human heart says, That is the voice Divine; that is the appeal of heaven. Why should we say that inspiration is not given to all true workers, whether in gold or in thought, whether in song or in prayer, whether in the type or in the magic eloquence of the burning tongue? Let us enlarge life, and enlarge Providence, rather than contract it, and not, whilst praying to a God in the heavens, have no God in the heart. You would work better if you realized that God is the Teacher of the fingers, and the Guide of the hand. Labour is churched and glorified. Art turns its chiselled and flushed features towards its native heaven. (J. Parker, D. D.)
Gifts from God as well as graces
God gave the plan clearly, graphically, distinctly, to Moses; but it needed men raised up specially by the Spirit of God to execute the plan, and to give it practical development. And we learn from this fact that a gifted intellect is as much the creation of the Spirit of God as a regenerate heart. Gifts are from God as truly as graces; it needs the guidance of Gods good Spirit to enable a man to work in gold, and in silver, and in brass, and in cutting of stones, to set them; and in carving of timber, to work in all manner of workmanship; just as it does to do justly, and to love mercy, and to walk humbly with God. We thus see that God gives light to the intellect as well as grace to the heart; and we may, perhaps, from this learn a very humbling, but a very blessed truth–that the man with a gifted intellect is as much summoned to bow the knee, and to thank the Fountain and the Author of it, as the man that has a sanctified heart feels it his privilege to bow his knee, and to bless the Holy Spirit that gave it, for this his distinguishing grace and mercy. (J. Cumming, D. D.)
Spiritual gifts
1. Prize them inestimably.
2. Covet them earnestly.
3. Seek for them diligently.
4. Ponder them frequently.
5. Wait for them patiently.
6. Expect them hopefully.
7. Receive them joyfully.
8. Enjoy them thankfully.
9. Improve them carefully.
10. Retain them watchfully.
11. Plead for them manfully.
12. Hold them dependently.
13. Grasp them eternally. (Biblical Museum.)
Genius and industry
A friend of Charles Dickens, a man who had given promise of a noble career as an author, but who, through indolence, had failed in doing any permanent work, called upon him one morning, and, after bewailing his ill-success, ended by sighing, Ah, if I only were gifted with your genius! Dickens, who had listened patiently to the complaint, exclaimed at once in answer, Genius, sir! I do not know what you mean. I had no genius save the genius for hard work! However his enthusiastic admirers may dispute this, certain it is that Dickens trusted to no such uncertain light as the fire of genius. Day in and day out, by hard work, he elaborated the plot, characters, and dialogue of his imperishable stories. Whole days he would spend to discover suitable localities, and then be able to give vividness to his description of them, while, sentence by sentence, his work, after apparent completion, was retouched and revised. The great law of labour makes no exception of the gifted or ignorant. Whatever the work may be, there can be no success in it without diligent, unceasing, persevering labour.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. In the hearts of all that are wisehearted I have put wisdom] So every man that had a natural genius, as we term it, had an increase of wisdom by immediate inspiration from God, so that he knew how to execute the different works which Divine wisdom designed for the tabernacle and its furniture. Dark as were the heathens, yet they acknowledged that all talents, and the seeds of all arts, came from God. Hence Seneca: Insita nobis omnium artium semina, magisterque ex occulto Deus producit ingenia.
In the same way Homer attributes such curious arts to Minerva, the goddess of wisdom, and Vulcan, the god of handicrafts.
‘
,
, .
Odyss., l. vi., ver. 232.
As by some artist, to whom VULCAN gives
His skill divine, a breathing statue lives;
By PALLAS taught, he frames the wondrous mould,
And o’er the silver pours the fusile gold. – POPE.
And all this the wisest of men long before them declared; when speaking of the wisdom of God he says, I, Wisdom, dwell with Prudence, and find out knowledge of witty inventions; Pr 8:12. See Clarke on Ex 28:3, to which the reader is particularly desired to refer. There is something remarkable in the name of this second superintendent, Aholiab, the tabernacle of the father, or, the father is my tabernacle; a name nearly similar in its meaning to that of Bezaleel, See Clarke on Ex 31:2.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
All that are wise-hearted; that have wisdom and skill sufficient to do these things, under the inspection and direction of Bezaleel and Aholiab, the principal workmen.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. I have given with him AholiabHebelonged to the tribe of Dan, one of the least influential andhonorable in Israel; and here, too, we can trace the evidence of wiseand paternal design, in choosing the colleague or assistant ofBezaleel from an inferior tribe (compare 1Co 12:14-25;Mar 6:7).
all that are wise-hearted Ihave put wisdomAt that period, when one spirit pervaded allIsrael, it was not the man full of heavenly genius who presided overthe work; but all who contributed their skill, experience, and labor,in rendering the smallest assistance, showed their piety anddevotedness to the divine service. In like manner, it was at thecommencement of the Christian Church (Act 6:5;Act 18:2).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan,…. To be a partner with him, and to assist in the direction and oversight of the work of the tabernacle; which was done that there might appear to be a sufficiency in the direction, and that too much honour might not be given to one tribe; and it is observable, that as Solomon of the tribe of Judah was the builder of the temple, one of the tribe of Dan also was a principal artificer in it, 2Ch 2:14 and it is no unusual thing for two persons to be joined together in matters of moment and importance, as Moses and Aaron, who were sent to Pharaoh for Israel’s dismission out of the land of Egypt; the apostles of Christ, and seventy disciples, who were sent out two by two; the two witnesses prophesying in sackcloth, the two anointed ones standing before the Lord of the whole earth; and Joshua and Zerubbabel in the rebuilding of the temple: nor is it unusual for both such persons to be types of Christ, as Moses and Aaron, Joshua and Zerubbabel, were; and here Bezaleel, as before, and now Aholiab, whose name signifies “the Father’s tent” or “tabernacle”; he being concerned in the oversight of the tabernacle of God and the building of it, and his father’s name Ahisamach, according to Hillerus p, signifies, “one supports”, i.e. God; and may be a figure of Christ, whose human nature is the true tabernacle God pitched, and not man, and who, as Mediator, is Jehovah’s servant, whom he upholds:
and in the hearts of all that are wise hearted; men of ingenuity, that had good natural parts and abilities, and minds disposed to curious works, and able to perform them, under the guidance and direction of others:
I have put wisdom, that they may make all that I have commanded thee; in the preceding chapters; these persons were to work under Bezaleel and Aholiab, and to do as they were ordered and directed by them; and having good natural abilities, mechanical heads and hearts, and divine wisdom in a large measure communicated to them, they were greatly qualified for the service of the tabernacle, and making all things appertaining to it: thus Christ, the architect and master builder of his church, has wise builders under him, that work in his house, being qualified with the gifts and graces of his Spirit from him, see Zec 6:12.
p Onomast. Sacr. p. 735.
Fuente: John Gill’s Exposition of the Entire Bible
There were associated with Bezaleel as assistants, Oholiab, the son of Achisamach, of the tribe of Dan, and other men endowed with understanding, whom God had filled with wisdom for the execution of His work. According to Exo 38:23, Oholiab was both faber, a master in metal, stone, and wood work, and also an artistic weaver of colours. In Exo 38:7-11, the words to be executed, which have been minutely described in ch. 24-30, are mentioned singly once more; and, in addition to these, we find in Exo 31:10 mentioned, along with, or rather before, the holy dress of Aaron. This is the case also in Exo 35:19 and Exo 39:41, where there is also the additional clause, “to serve ( ministrare ) in the sanctuary.” They were composed, according to Exo 39:1, of blue and red purple, and crimson. The meaning of the word serad , which only occurs in these passages, is quite uncertain. The Rabbins understand by the bigde hasserad the wrappers in which the vessels of the sanctuary were enclosed when the camp was broken up, as these are called begadim of blue and red purple, and crimson, in Num 4:6. But this rendering is opposed to the words which follow, and which indicate their use in the holy service, i.e., in the performance of worship, and therefore are quite inapplicable to the wrappers referred to. There is even less ground for referring them, as Gesenius and others do, to the inner curtains of the tabernacle, or the inner hangings of the dwelling-place. For, apart from the uncertainty of the rendering given to serad, viz., netted cloth, filet, it is overthrown by the fact that these curtains of the dwelling-place were not of net-work; and still more decisively by the order in which the bigde hasserad occur in Exo 39:41, viz., not till the dwelling-place and tent, and everything belonging to them, have been mentioned, even down to the hangings of the court and the pegs of the tent, and all that remains to be noticed is the clothing of the priests. From the definition “to serve in the sanctuary,” it is obvious that the bigde serad were clothes used in the worship, , as the lxx have rendered it in agreement with the rest of the ancient versions-that they were, in fact, the rich robes which constituted the official dress of the high priest, whilst “the holy garments for Aaron” were the holy clothes which were worn by him in common with the priests.
Fuente: Keil & Delitzsch Commentary on the Old Testament
6. And I, behold, I have given with him Aholiab. It is no matter of surprise that the principal workman should be chosen from the tribe of Judah; (291) why a companion should be given him from the tribe of Dan can hardly be accounted for, unless its obscurity more highly illustrated the grace of God.
A kind of contradiction at first sight appears, when it is added immediately afterwards that God had put wisdom in the hearts of all that were wise-hearted; for, if they already excelled in intelligence, what was the object of this new inspiration? Hence it has been commonly supposed, that the special grace of God was only given in aid of that ability which we naturally possess. But rather are we taught by this passage that, when anything grows in us, and our endowments manifest themselves more conspicuously, our progress is only derived from the continued operation of the Spirit. God had already conferred acuteness and intelligence on the artificers in question; yet their dexterity was only, as it were, the seed; and He now promises that He will give them more than had previously appeared. I know that the words may be thus explained, — Whosoever shall be fit and proper for the work, have therefore been endowed with intelligence, because God has inspired it by His secret influence; but the other exposition is more simple. What follows as to the various parts of the tabernacle has been already treated of elsewhere.
(291) Addition in Fr. , “Laquelle estoit la premiere en dignite;” which was the highest in dignity.
Fuente: Calvin’s Complete Commentary
(6) Aholiab, the son of Ahisamach.It has been observed above (see the first Note on the chapter) that Bezaleels work was general, Aholiabs, special. Our version, indeed, styles the latter an engraver, and a cunning workman, and an embroiderer (Exo. 38:23), from which it might be supposed that, like Bezaleel, he cultivated various branches of art. In the original, however, nothing is said of engraving, and the true meaning seems to be that Aholiab had the charge of the textile fabrics needed for the sanctuary, and directed both the weaving and the embroidery, but did not intermeddle in other matters. (See Note on Exo. 38:23).
Of the tribe of Dan.The tribe of Dan is among the most undistinguished; but it produced two great artistsAholiab, the skilful maker of the textile fabrics of the tabernacle, and Hiram, the master workman employed in the ornamentation of Solomons temple (2Ch. 2:14).
All that are wise hearted.On the expression wise hearted, see Note 1 on Exo. 28:3.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Aholiab The grandson of Hur was not to be alone in this responsible work of the sanctuary . A representative of the tribe of Dan was to be associated with him in the labour and responsibility . From Exo 35:35, and Exo 38:23, we infer that Aholiab had more particular charge of the textile fabrics, and the weaving and embroidering, but Bezaleel had superintendency of all. With these were associated also others who were wise hearted, that is, skilled to perform similar artistic work; for many workmen would be needed for the preparation of all that was shown to Moses in the mount. With this account of the call and qualifications of the workmen is joined a brief recapitulation (Exo 31:7-11) of the several articles which have been described in the foregoing chapters.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Appointment of Bezalel’s Assistants ( Exo 31:6-11 ).
a
b Namely, the Tent of Meeting and the Ark of the Testimony, and the Mercy-seat which is on it, and all the furniture of the tent, and the Table and its vessels, and the pure lampstand with all its vessels, and the altar of incense, and the altar of whole burnt offering with all its vessels, and the laver and its accompaniment (Exo 31:7-9)
b And the finely wrought garments, and the holy garments for Aaron the Priest, and the garments of his sons to minister in the priests’ office, and the anointing oil and the incense of sweet spices for the Holy Place (Exo 31:10-11 a).
a They must do according to all that Yahweh has commanded them (Exo 31:11 b).
Exo 31:6 a
“And I, behold I have appointed with him Oholiab, the son of Ahisamach, of the tribe of Dan.”
Chief assistant to Bezalel was to be Oholiab, a Danite. See Exo 38:23. He was a skilled engraver and embroiderer. His name is foreign and probably means ‘a father is my tent’. It probably signifies a ruler whose tent is a father to his clan. It was a very apt name in view of the task that lay ahead. But note that he is not strictly ‘called by name’. He is appointed.
Exo 31:6-11 (6b-11)
“And in the hearts of all who are wise-hearted I have put wisdom, that they may make all that I have commanded you, the Tent of Meeting, and the Ark of the Testimony, and the Mercy-seat that is on it, and all the furniture of the Tent, and the table and its vessels, and the pure lampstand with all its vessels, and the altar of incense, and the altar of whole burnt offering with all its vessels, and the laver and its base, and the finely wrought garments, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest’s office, and the anointing oil, and the incense of sweet spices for the Holy Place. They shall do in accordance with all that I have commanded you.”
Under Bezalel and Oholiab are a body of skilled and highly trained men. It should be noted that had these men not done their apprenticeships and qualified in their particular careers they would not have been chosen for this sacred task. They are ‘wise-hearted’, that is, skilled and trained. It behoves all God’s people to seek to fit themselves for His service by proper training, and become wise hearted. But in this time of special need Yahweh will give them more wisdom, enablement for the supreme task that they have been given.
These chosen men will therefore produce all that has been described from 25:1 onwards. Note that the altar of incense and the laver are included in the list. Their placing as described earlier (coming later than the other furniture in the Dwellingplace) was to distinguish the furniture which indicated God’s activity towards His people from that which indicated the response of the people towards God, but they are of ‘equal’ importance in overall worship, and are here given their functional place. The order given here is in general followed in Exo 36:1 to Exo 38:23.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 104
GOD THE SOURCE OF ALL WISDOM
Exo 31:6. In the hearts of all that are wise-hearted I have put wisdom.
WHEN the time is come for carrying into effect the purposes of God, difficulties, which appeared insurmountable, vanish, and mountains become a plain. The obstacles which opposed the deliverance of Israel from Egypt, were only augmented till the precise hour for its accomplishment arrived: but at the appointed hour, even the self-same night, they not only went out unmolested, but were actually thrust out by their oppressors. At the Red Sea, an interposition equally seasonable was vouchsafed to them; as was also a supply both of bread and water in the wilderness, in the hour of need. Those who looked only to second causes judged the various blessings unattainable: but, on all the occasions, God shewed that there was nothing impossible to him; and that whatever he had ordained, should not fail for want of means and instruments whereby to effect it. Having brought his people into the wilderness, he commanded a tabernacle to be reared, and to be furnished with a great diversity of vessels proper for his service. The most costly materials were to be used, and the most exquisite workmanship employed, in the structure of the whole. But where should all the materials be found? Behold! the Egyptians themselves had loaded the Israelites with them to an immense amount, no one throughout the whole land of Egypt refusing to an Israelite any thing that he required. Still, though gold and silver and precious stones and other things were found amongst them, and were granted by them with a liberal hand, who was there amongst the whole nation that could fashion them according to the model shewn to Moses in the mount? They had been so oppressed, that it would be in vain to look for persons sufficiently skilled in works of gold and jewellery and embroidery, to execute all that was required for the occasion. But was the work therefore delayed? No: God, by his Spirit, instructed two persons, Bezaleel and Aholiab, with a perfect knowledge of the whole work; and, under their superintendence, others were speedily qualified for executing every one the office assigned to him; so that the whole was finished within the short space of nine months. Every one performed his part aright, because in the heart of all that were wise-hearted God had put wisdom.
From this remarkable expression I shall take occasion to point out, in reference to wisdom,
I.
Its only source
The wisdom here spoken of, proceeds from God
[Whatever difference may be occasioned in men by education, the original faculty of understanding is our Creators gift. Some, indeed, are born into the world destitute of any rational powers: if, therefore, we have been favoured with them, we are the more indebted to the goodness of our heavenly Father. It is probable that amongst the poor, or even amongst the uncivilized part of mankind, many possess by nature as much strength of intellect as the most learned philosopher; whilst, for want of the advantages of education, they have never been able to turn it to any good account. If. therefore, we have enjoyed the means and opportunities of cultivation which have been withheld from others, we must ascribe that also to God, who in this respect, also, has made us to differ. The Scriptures trace to this same source the wisdom manifested by the husbandman in ploughing his ground and threshing out the corn: Doth the plowman plow all day to sow? doth he open the clods of his ground? His God doth instruct him to discretion, and doth teach him The fitches are beaten out with a staff, and the cummin with a rod. This also cometh forth from the Lord of Hosts, who is wonderful in counsel, and excellent in working [Note: Isa 28:24-29.]. We wonder not, therefore, that the skill so suddenly given to Bezaleel, and to all who worked under him, is ascribed to God; for that was indeed truly miraculous. But the declaration which traces it to God, extends to every kind and every measure of wisdom; and consequently constrains us to give God the glory of every faculty we possess, and of all the improvement that we have made of it. We are not left in any respect to sacrifice to our own drag, or to burn incense to our own net: the whole honour must be given to God, and to God alone.]
But to the same source must we yet more eminently trace the attainment of spiritual wisdom
[Of this, no measure whatever is born with man, or is natural to man. He is born like a wild asss colt. As for the things of the Spirit of God, they are foolishness unto him: neither can he know them, because they are spiritually discerned. Nor is wisdom the product of mere human instruction: for the world by wisdom knew not God. The Apostles, when instructed in divine knowledge, traced the acquisition to the only true source: We have received, not the spirit of the world, but the Spirit which is of God, that we may know the things that are freely given to us of God. Even the Messiah himself was instructed for the discharge of his office by the very same Spirit who wrought in Bezaleel for the forming of the tabernacle. Of Bezaleel it is said, I have filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship: and of Jesus it is said, The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and of might, the spirit of knowledge and of the fear of the Lord; and shall make him of quick understanding in the fear of the Lord [Note: Isa 11:2-3.]. And the same Spirit will be given to us also, to enlighten our minds with saving knowledge: for St. Paul says, I pray always for you, that God may give unto you the spirit of wisdom and revelation in the knowledge of him, the eyes of your understanding being enlightened, that ye may know what is the hope of his calling [Note: Eph 1:17-18.]. To him, then, must every man look for wisdom: and from him shall every man receive it, who seeks it in a becoming way [Note: Pro 2:1-6.]. As Bezaleel and Aholiab were instructed at once how to perform all manner of work; and as the disciples of Christ, poor uneducated fishermen, were enabled at once to speak different kinds of tongues; so shall the Spirit impart to us also, according to our respective necessities, that we may both know and do all that God has required of us.]
In the works to which this consummate wisdom was to be applied, we may see,
II.
Its most appropriate use
For the formation of the tabernacle was this wisdom given
[For that work it was indispensably necessary: for the things which were to be formed had never been seen before; no, nor any thing like them: and for such sacred vessels the most exquisite skill was required. Had even angels been employed in the formation of this structure, their utmost abilities would have been well employed.]
And have not we a similar use for the wisdom bestowed on us?
[Behold the tabernacle of David which is broken down! does not that need to be reared again [Note: Amo 9:11-12 with Act 15:16-17.] ? Are not the whole race of mankind to be formed as vessels of honour meet for their Masters use? But who can discharge this office? If St. Paul, with all his endowments, was constrained to ask, Who is sufficient for these things [Note: 2Co 2:16.] ? how much more must we? For, who amongst us has such an insight into the deep mysteries of the Gospel, as to be fully assured that he shall in no respect deviate from the pattern shewn to Prophets and Apostles in the mount? Or who shall undertake to fashion the rude materials of the human heart after the perfect image of our God? Who that knows any thing of Jewish prejudice or Gentile superstition, shall attempt to cope with them in his own strength, or hope to reduce them to the obedience of faith? Verily the Preacher of the Gospel needs to be endued with wisdom from above, with wisdom too of no ordinary measure, for the work to which he is called: and all the talents that the most distinguished philosopher can possess, will find ample scope for exercise in this great work. In comparison of rearing a tabernacle for the Lord, what is there under heaven that deserves a thought? If the forming of the shadows of divine truth was a just employment of supernatural skill, doubtless an exhibition of the substance may profitably engage all the talents that were ever confided to mortal man.]
To all, then, I would say,
1.
Acknowledge God in all the talents you possess
[Not only Bezaleel and Aholiab, but all who were employed in the different departments of the work, were taught of God. So, whatever furniture we have for the constructing of Gods spiritual tabernacle, we have received it from the same heavenly source, and must ascribe the glory of it altogether to our God. Let this be borne in mind, and none will envy those who are endowed with richer talents than themselves, or despise those who are called to occupy a humbler post. The eye in the natural body vaunts not itself above the hand, nor the hand above the foot; but each is satisfied with executing the work for which it is fitted and ordained: so let it be with us; every one doing what God has called him to, and every one seeking the glory of God in all that lie performs.]
2.
Improve your talents for the end for which they have been committed to you
[At the formation of the tabernacle, every one engaged, according to his ability, to expedite the work. Men, women, rulers, all accounted it their honour to be employed for God [Note: Exo 35:21; Exo 35:24-27.]: and so, we are told, it became one tabernacle [Note: Exo 36:13.]. And who can say what the effect would be, if all, men, women, and rulers, engaged heartily in the work of God, and laboured to advance his glory in the world? Beloved Brethren, let us not sit down in despair, because the work is too great and arduous. God can fit us for it, however ignorant we be; and can bless us in it, however unequal we may be for the task assigned us. Only let it be said of every one amongst us, He has done what he could, and we shall yet see glorious days amongst us; and God will rear his tabernacle, and glorify himself, as in the days of old.
But, for this end, it is necessary that you stir up your hearts; for, by nature, they are sadly averse to it. Nor need we fear that any exertions of ours will exceed the demand for them. The materials for the tabernacle, and the work, were soon supplied, when a whole nation were willing and active in the cause: but there is no fear that we shall have to bid you to cease either from your offerings or your labours [Note: Exo 36:5-7.]. The whole world is the tabernacle which you are to rear; and every soul within it is a vessel you are to form for Gods honour. Go on then, all of you, both in your individual and collective capacity, without intermission and without weariness: so shall the work proceed to the honour of our God, and a rich recompence be treasured up for your own souls.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
If the Lord was graciously pleased to qualify men for the adorning the tabernacle, which was but a shadow of good things to come, what may we not suppose the same gracious Lord will do, in qualifying ministers, under the gospel dispensation, for the building up believers, which are the body of Christ. Eph 4:11-13 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 31:6 And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee;
Ver. 6. I have given with him. ] Two is better than one; four eyes see more than two: God usually therefore coupleth his agents. See Trapp on “ Mat 10:2 “ See Trapp on “ Mat 10:3 “ See Trapp on “ Luk 10:1 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
behold. Figure of speech Asterismos (App-6) for emphasis. Note also the “I “emphasised.
I have put, &c. See note on Exo 31:2.
Fuente: Companion Bible Notes, Appendices and Graphics
I have given: Exo 4:14, Exo 4:15, Exo 6:26, Ezr 5:1, Ezr 5:2, Ecc 4:9-12, Mat 10:2-4, Luk 10:1, Act 13:2, Act 15:39, Act 15:40
Aholiab: Exo 35:34, Exo 36:1
wise hearted: Exo 28:3, Exo 35:10, Exo 35:25, Exo 35:26, Exo 35:35, Exo 36:1, Exo 36:8, 1Ki 3:12, Pro 2:6, Pro 2:7, Jam 1:5, Jam 1:16, Jam 1:17
that they: Exo 37:1 – Exo 38:31, Num 4:1-49, 1Ki 6:1 – 1Ki 8:66, 2Ch 3:1 – 2Ch 4:22, Eze 43:1 – Eze 48:35
Reciprocal: Exo 25:22 – between Exo 36:2 – in whose Num 18:6 – And I Jdg 5:3 – even I Psa 86:15 – But thou Dan 2:21 – he giveth 2Pe 3:15 – according
Fuente: The Treasury of Scripture Knowledge
31:6 And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are {c} wise hearted I have put wisdom, that they may make all that I have commanded thee;
(c) I have instructed them, and increased their knowledge.