Exegetical and Hermeneutical Commentary of Exodus 35:1
And Moses gathered all the congregation of the children of Israel together, and said unto them, These [are] the words which the LORD hath commanded, that [ye] should do them.
1. the congregation ] see on Exo Exo 12:3.
Fuente: The Cambridge Bible for Schools and Colleges
1 3. Command to observe the sabbath. A repetition of the substance of Exo Exo 31:12-17 (note that v. 2 is in the main identical verbally with Exo 31:15), placed here apparently as a reminder to the Israelites that the sabbath must not be broken even for sacred purposes.
Fuente: The Cambridge Bible for Schools and Colleges
The narrative of what relates to the construction of the sanctuary is now resumed from Exo 31:18.
Fuente: Albert Barnes’ Notes on the Bible
CHAPTER XXXV
Moses assembles the congregation to deliver to them the
commandments of God, 1.
Directions concerning the Sabbath, 2, 3.
Free-will offerings of gold, silver, brass, c., for the
tabernacle, 4-7.
Of oil and spices, 8.
Of precious stones, 9.
Proper artists to be employed, 10.
The tabernacle and its tent, 11.
The ark, 12.
Table of the shew-bread, 13.
Candlestick, 14.
Altar of incense, 15.
Altar of burnt-offering, 16.
Hangings, pins, &c., 17, 18.
Clothes of service, and holy vestments, 19.
The people cheerfully bring their ornaments as offerings to
the Lord, 20-22
together with blue, purple, scarlet, &c., &c., 23, 24.
The women spin, and bring the produce of their skill and
industry, 25, 26.
The rulers bring precious stones, &c., 27, 28.
All the people offer willingly, 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, 30-35.
NOTES ON CHAP. XXXV
Verse 1. And Moses gathered] The principal subjects in this chapter have been already largely considered in the notes on chapters xxv., xxvi., xxvii., xxviii., xxix., xxx., and xxxi., and to those the reader is particularly desired to refer, together with the parallel texts in the margin.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
1. Moses gathered all thecongregation of the children of Israel, c.On the occasionreferred to in the opening of this chapter, the Israelites werespecially reminded of the design to erect a magnificent tabernaclefor the regular worship of God, as well as of the leading articlesthat were required to furnish that sacred edifice [Ex35:11-19]. (See on Ex 25:1-40Ex 27:1-21; Ex30:1-31:18).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
Preliminaries to the Work. – Ex 35:1-29. After the restoration of the covenant, Moses announced to the people the divine commands with reference to the holy place of the tabernacle which was to be built. He repeated first of all (Exo 35:1-3) the law of the Sabbath according to Exo 31:13-17, and strengthened it by the announcement, that on the Sabbath no fire was to be kindled in their dwelling, because this rule was to be observed even in connection with the work to be done for the tabernacle. (For a fuller comment, see at Exo 20:9.). Then, in accordance with the command of Jehovah, he first of all summoned the whole nation to present freewill-offerings for the holy things to be prepared (Exo 35:4, Exo 35:5), mentioning one by one all the materials that would be required (Exo 35:5-9, as in Exo 25:3-7); and after that he called upon those who were endowed with understanding to prepare the different articles, as prescribed in ch. 25-30, mentioning these also one by one (Exo 35:11-19), even down to the pegs of the dwelling and court (Exo 27:19), and “their cords,” i.e., the cords required to fasten the tent and the hangings round the court to the pegs that were driven into the ground, which had not been mentioned before, being altogether subordinate things. (On the “cloths of service,” Exo 35:19, see at Exo 31:10.) In Exo 35:20-29 we have an account of the fulfilment of this command. The people went from Moses, i.e., from the place where they were assembled round Moses, away to their tents, and willingly offered the things required as a heave-offering for Jehovah; every one “whom his heart lifted up,” i.e., who felt himself inclined and stirred up in his heart to do this. The men along with ( as in Gen 32:12; see Ewald, 217) the women brought with a willing heart all kinds of golden rings and jewellery: chak , lit., hook, here a clasp or ring; nezem , an ear or nose-ring (Gen 35:4; Gen 24:47); tabbaath , a finger-ring; cumaz , globulus aureus , probably little golden balls strung together like beads, which were worn by the Israelites and Midianites (Num 31:50) as an ornament round the wrist and neck, as Diod. Sic. relates that they were by the Arabians (3, 44). “ All kinds of golden jewellery, and every one who had waved (dedicated) a wave (offering) of gold to Jehovah, ” sc., offered it for the work of the tabernacle. The meaning is, that in addition to the many varieties of golden ornaments, which were willingly offered for the work to be performed, every one brought whatever gold he had set apart as a wave-offering (a sacrificial gift) for Jehovah. to wave, lit., to swing or move to and fro, is used in connection with the sacrificial ritual to denote a peculiar ceremony, through which certain portions of a sacrifice, which were not intended for burning upon the altar, but for the maintenance of the priests (Num 18:11), were consecrated to the Lord, or given up to Him in a symbolical manner (see at Lev 7:30). Tenuphah , the wave-offering, accordingly denoted primarily those portions of the sacrificial animal which were allotted to the priests as their share of the sacrifices; and then, in a more general sense, every gift or offering that was consecrated to the Lord for the establishment and maintenance of the sanctuary and its worship. In this wider sense the term tenuphah (wave-offering) is applied both here and in Exo 38:24, Exo 38:29 to the gold and copper presented by the congregation for the building of the tabernacle. So that it does not really differ from terumah , a lift of heave-offering, as every gift intended for the erection and maintenance of the sanctuary was called, inasmuch as the offerer lifted it off from his own property, to dedicate it to the Lord for the purposes of His worship. Accordingly, in Exo 35:24 the freewill-offerings of the people in silver and gold for the erection of the tabernacle are called terumah ; and in Exo 36:6, all the gifts of metal, wood, leather, and woven materials, presented by the people for the erection of the tabernacle, are called . (On heaving and the heave-offering, see at Exo 25:2 and Lev 2:9.)
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Orders Concerning the Tabernacle. | B. C. 1491. |
1 And Moses gathered all the congregation of the children of Israel together, and said unto them, These are the words which the LORD hath commanded, that ye should do them. 2 Six days shall work be done, but on the seventh day there shall be to you an holy day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death. 3 Ye shall kindle no fire throughout your habitations upon the sabbath day. 4 And Moses spake unto all the congregation of the children of Israel, saying, This is the thing which the LORD commanded, saying, 5 Take ye from among you an offering unto the LORD: whosoever is of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass, 6 And blue, and purple, and scarlet, and fine linen, and goats’ hair, 7 And rams’ skins dyed red, and badgers’ skins, and shittim wood, 8 And oil for the light, and spices for anointing oil, and for the sweet incense, 9 And onyx stones, and stones to be set for the ephod, and for the breastplate. 10 And every wise hearted among you shall come, and make all that the LORD hath commanded; 11 The tabernacle, his tent, and his covering, his taches, and his boards, his bars, his pillars, and his sockets, 12 The ark, and the staves thereof, with the mercy seat, and the vail of the covering, 13 The table, and his staves, and all his vessels, and the showbread, 14 The candlestick also for the light, and his furniture, and his lamps, with the oil for the light, 15 And the incense altar, and his staves, and the anointing oil, and the sweet incense, and the hanging for the door at the entering in of the tabernacle, 16 The altar of burnt offering, with his brazen grate, his staves, and all his vessels, the laver and his foot, 17 The hangings of the court, his pillars, and their sockets, and the hanging for the door of the court, 18 The pins of the tabernacle, and the pins of the court, and their cords, 19 The cloths of service, to do service in the holy place, the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest’s office.
It was said in general (ch. xxxiv. 32), Moses gave them in commandment all that the Lord has spoken with him. But, the erecting and furnishing of the tabernacle being the work to which they were now immediately to apply themselves, there is particular mention of the orders given concerning it.
I. All the congregation is summoned to attend (v. 1); that is, the heads and rulers of the congregation, the representatives of the several tribes, who must receive instructions from Moses as he had received them from the Lord, and must communicate them to the people. Thus John, being commanded to write to the seven churches what had been revealed to him, writes it to the angels, or ministers, of the churches.
II. Moses gave them in charge all that (and that only) which God had commanded him; thus he approved himself faithful both to God and Israel, between whom he was a messenger or mediator. If he had added, altered, or diminished, he would have been false to both. But, both sides having reposed a trust in him, he was true to the trust; yet he was faithful as a servant only, but Christ as a Son,Heb 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. iv. 9. It is a sabbath of rest, that is, in which a rest from all worldly labour must be very carefully and strictly observed. It is a sabbath and a little sabbath, so some of the Jews would have it read; not only observing the whole day as a sabbath, but an hour before the beginning of it, and an hour after the ending of it, which they throw in over and above out of their own time, and call a little sabbath, to show how glad they are of the approach of the sabbath and how loth to part with it. It is a sabbath of rest, but it is rest to the Lord, to whose honour it must be devoted. A penalty is here annexed to the breach of it: Whosoever doeth work therein shall be put to death. Also a particular prohibition of kindling fires on the sabbath day for any servile work, as smith’s work, or plumbers, c.
IV. He orders preparation to be made for the setting up of the tabernacle. Two things were to be done:–
1. All that were able must contribute: Take you from among you an offering, <i>v. 5. The tabernacle was to be dedicated to the honour of God, and used in his service; and therefore what was brought for the setting up and furnishing of that was an offering to the Lord. Our goodness extends not to God, but what is laid out for the support of his kingdom and interest among men he is pleased to accept as an offering to himself; and he requires such acknowledgements of our receiving our all from him and such instances of our dedicating our all to him. The rule is, Whosoever is of a willing heart let him bring. It was not to be a tax imposed upon them, but a benevolence or voluntary contribution, to intimate to us, (1.) That God has not made our yoke heavy. He is a prince that does not burden his subjects with taxes, nor make them to serve with an offering, but draws with the cords of a man, and leaves it to ourselves to judge what is right; his is a government that there is no cause to complain of, for he does not rule with rigour. (2.) That God loves a cheerful giver, and is best pleased with the free-will offering. Those services are acceptable to him that come from the willing heart of a willing people, Ps. cx. 3.
2. All that were skilful must work: Every wise-hearted among you shall come, and make, v. 10. See how God dispenses his gifts variously; and, as every man hath received the gift, so he must minister, 1 Pet. iv. 10. Those that were rich must bring in materials to work on; those that were ingenious must serve the tabernacle with their ingenuity; as they needed one another, so the tabernacle needed them both, 1 Cor. xii. 7-21. The work was likely to go on when some helped with their purses, others with their hands, and both with a willing heart. Moses, as he had told them what must be given (v. 5-9), so he gives them the general heads of what must be made (v. 11-19), that, seeing how much work was before them, they might apply themselves to it the more vigorously, and every hand might be busy; and it gave them such an idea of the fabric designed that they could not but long to see it finished.
Fuente: Matthew Henry’s Whole Bible Commentary
EXODUS – CHAPTER THIRTY-FIVE
Verses 1-3:
Before beginning the work on the tabernacle, Moses repeated the Divine command regarding the Sabbath, Ex 20:8-11; 23:12; 34:21. He added in this text a prohibition against kindling a fire on the Sabbath.
A reason for the repetition of this command may be that the people needed a warning, lest in their zeal to complete the tabernacle, and regarding it as a sacred task, they might be tempted to violate the Sabbath law.
The kindling of a fire required considerable labor. One method was by vigorously rubbing two sticks together, until the friction generated heat to ignite kindling. Another method was by rapidly twirling a stick between the palms of the hands, which one end of the stick in a depression on a board, until friction ignited a fire. Either method was slow and laborious.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Exo. 35:1. And Moses assembled = vayyakheyl]. This assembling suggests the idea of reuniting and strengthening the bonds of union among all the congregation, which, through the sad consequences of the sin of the golden calf, were no doubt very much loosened. And Moses does this by first impressing upon the people that most elevating observance of Gods laws, viz., the keeping holy of the Sabbath day, and then by affording them a common interest in a common work. He only now tells them of what he had been told by God (2531) concerning the holy service. He invites them to bring free-will gifts for the construction of the tabernacle, its vessels, and the holy garments (Exo. 35:4-20). This wrought so effectually on their better nature that Moses found it necessary to restrain the spontaneous outflow of their hearty generosity (Exo. 36:5).
MAIN HOMILETICS OF THE PARAGRAPH.Exo. 35:1-3
The covenant having been renewed, Moses now relates to the people what God had revealed concerning the time and place of divine worship.
THE TIME FOR DIVINE WORSHIP
1. Moses was never weary of impressing on the people the importance and divine obligation of the Sabbath day. For this there were several obvious reasons.
(1.) The Sabbath was part of the moral law.
(2.) It was necessitated by the conditions of the body and mind needing rest.
(3.) It was a recognition of Gods right to time.
(4.) An opportunity apart from the distractions and duties of life for drawing near unto God. All these reasons are in special force under the Christian dispensation. Why then should Christian preachers tire of teaching it, or Christian people tire of hearing it? It requires no very wide research to find that selfishness, worldliness, and sin are at the bottom of Sabbath desecration.
2. As this chapter deals mainly with the building of the sanctuary, this command may be regarded as applying to that. They were not to break the law even for so good a purpose. So Christians should not do evil on that day for the supposed benefit that may accrue. The question is not, Would it amuse and instruct to open museums on the Sabbath day; but, Is it right to do so? No! says Gods Word. Notice
I. That the Sabbath was to be a rest after six days work. Hence, honest, diligent toil is of equal obligation. Do not let us lay all the emphasis on Remember the Sabbath day, and none on Six days shalt thou labour. Again, it would be easy to show that if a man has played away his working week he is unfitted for the sacred enjoyment of the day of rest.
II. That the Sabbath was to be a day of sacred rest. An holy day, a Sabbath of rest to the Lord. Not of unsanctified idleness, but a cessation of exhausting labour, so that the mind might be wholly given to the refreshing duties which devolve upon that day. A man may no more waste the Lords time than his own. Keeping the Sabbath day holy does not mean simply the putting up of shutters, and the putting by of business; it means also attention to those sacred employments which devolve upon us as the servants of God.
III. That the Sabbath implied the cessation of unnecessary labour. Ye shall kindle no fire, &c. In eastern climates this would be quite unnecessary. And, indeed, as the materials of life in those climates are so simple and so easily procurable, very little manual work could be said to be necessary. The obvious exceptions, of course, were works of mercy to man and beast. With us it is different; fires, e.g., are necessary. But the prohibition against needless work is binding still. We have ample time to do our necessary works and to enjoy the luxuries of life. Let us not, nor oblige our servants to, rob God of the right to His own day.
In conclusionRemember that the Sabbath was made for man and not man for the Sabbath.
i. For mans use. Not for his abuse. If a man wants recreation let him take it out of his own time. ii. For Gods worship. As the institution, or the confirmation at any rate of the Sabbath contemplated the tabernacle, so the Sabbath is inseparably, all through the ages, connected with the worship of God.
J. W. Burn.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Moral Law! Exo. 35:1-35.
(1.) The ceremonial law was like a scaffolding around a building which is being slowly and gradually raised. When the building is completed, the scaffolding is taken away. But the moral law is like the rafters, deep sunk in the building itself. These cannot be taken away without the ruin of the whole structure of revelation.
(2.) The ceremonial law is like the bright petals of a blossom, which drop off to make room for the fruit. But the moral law is like the stem, which upholds both blossom and fruit. For God is holyGod is good; and therefore the law of holiness and goodness must, like God, endure for ever.
Thy God is good, His mercy nigh,
His love sustains thy tottering feet;
Trust Him, for His grace is sure,
Ever doth His Truth endure.
Zehn.
Sabbath! Exo. 35:2. The Sabbath was originally instituted as a day of rest; and was to be employed in the service of God. Of this latter circumstance the Jews had so far lost sight, that they substituted their own superstitious rites in the place of divine ordinances, and thus exchanged a spiritual for a merely ceremonial observance of the day. Concerning some of the superstitions which prevailed amongst the people, Basnage tells us that in the places where they had liberty, in the time of Maimonides, they sounded the trumpet six times to give notice that the Sabbath was beginning. At the first sound the countryman left his plough; at the second. they shut up their shops; at the third, they covered their pits. They lighted candles, and drew the bread out of the oven; but this last article deserves to be insisted on because of the different cases of conscience about which the masters are divided. When the sound of the sixth trumpet surprised those that had not as yet drawn out their bread from the oven, there the pious must leave it, &c.
A Sabbath glory for the good
No night shall take away;
When shall Thy servant, Lord, attain
To that eternal day?
Geork.
Sabbath-Sanctuary! Exo. 35:2. The temple, says Hamilton, was a sacred place. In the Middle Ages it was usual to claim for churches the right of sanctuary; so that whosoever took refuge within the hallowed precincts was safe from the avenger. But it is not to a holy place, but to a holy day, that God has given this protecting privilege. Every seventh day was to be a sacred asylum for man and beast. Humboldt despised all religions and hated Christianity; yet he was forced to own that the seventh day rest from labour was an unspeakable blessing. But what Humboldt would not acknowledge, viz., its Divine authority, an eloquent Israelite has. Disraeli, in his Tancred, remarks that the life and property of Britain are protected by the law of Sinai. The hard-working people of England, he says, are secured a day of rest in every week by the Sinaitic Decalogue; for
Sunday is the golden clasp
That binds together
The volume of the week.
Longfellow.
Sabbath-Service! Exo. 35:3. It is no easy matter to be everybodys friend. Yet we do not fear to say that the friend we are introducing to our readers deserves that gracious namewe mean the Lords day. Our friend is most faithful and punctual; every seven days he comes round. However laborious our vocation, however painful our life, we are sure to see that friend reappear at the end of the week, inviting each of us to break for a few hours the monotony of our work, to give a new current to our thoughts, to put on our Sunday garments, and to enjoy necessary repose.
Why do we heap huge mounds of years
Before us and behind,
And scour the Sabbath days that pass
Like angels on the wing!
Each turning round a small sweet face
As beautiful as near;
Because it is so small a face,
We will not see it clear.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
THE TEXT OF EXODUS
TRANSLATION
35 And Mo-ses assembled all the congregation of the children of Is-ra-el, and said unto them, These are the words which Je-ho-vah hath commanded, that ye should do them. (2) Six days shall work be done; but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to Je-ho-vah: whosoever doeth any work therein shall be put to death. (3) Ye shall kindle no fire throughout your habitations upon the sabbath day.
(4) And Mo-ses spake unto all the congregation of the children of Is-ra-el, saying, This is the thing which Je-ho-vah commanded, saying, (5) Take ye from among you an offering unto Je-ho-vah; whosoever is of a willing heart, let him bring it, Je-ho-vahs offering: gold, and silver, and brass, (6) and blue, and purple, and scarlet, and fine linen, and goats hair, (7) and rams skins dyed red, and sealskins, and acacia wood, (8) and oil for the light, and spices for the anointing oil, and for the sweet incense, (9) and onyx stones, and stones to be set, for the eph-od, and for the breastplate.
(10) And let every wise-hearted man among you come, and make all that Je-ho-vah hath commanded: (11) the tabernacle, its tent, and its covering, its clasps, and its boards, its bars, its pillars, and its sockets; (12) the ark, and the staves thereof, the mercy-seat, and the veil of the screen; (13) the table, and its staves, and all its vessels, and the showbread; (14) the candlestick also for the light, and its vessels, and its lamps, and the oil for the light; (15) and the altar of incense, and its staves, and the anointing oil, and the sweet incense, and the screen for the door, at the door of the tabernacle; (16) the altar of burnt-offering, with its grating of brass, its staves, and all its vessels, the Iaver and its base; (17) the hangings of the court, the pillars thereof, and their sockets, and the screen for the gate of the court; (18) the pins of the tabernacle, and the pins of the court, and their cords; (19) the finely wrought garments, for ministering in the holy place, the holy garments for Aar-on the priest, and the garments of his sons, to minister in the priests office.
(20) And all the congregation of the children of Is-ra-el departed from the presence of Mo-ses. (21) And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and brought Je-ho-vahs offering, for the work of the tent of meeting, and for all the service thereof, and for the holy garments. (22) And they came, both men and women, as many as were willing-hearted, and brought brooches, and ear-rings, and signet-rings, and armlets, all jewels of gold; even every man that offered an offering of gold unto Je-ho-vah. (23) And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats hair, and rams skins dyed red, and sealskins, brought them. (24) Every one that did offer an offering of silver and brass brought Je-ho-vahs offering; and every man, with whom was found acacia wood for any work of the service, brought it. (25) And all the women that were wise-hearted did spin with their hands, and brought that which they had spun, the blue, and the purple, the scarlet, and the fine linen. (26) And all the women whose heart stirred them up in wisdom spun the goats hair. (27) And the rulers brought the onyx stones, and the stones to be set, for the eph-od, and for the breastplate; (28) and the spice, and the oil; for the light, and for the anointing oil, and for the sweet incense. (29) The children of Is-ra-el brought a freewill-offering unto Je-ho-vah; every man and woman, whose heart made them willing to bring for all the work, which Je-ho-vah had commanded to be made by Mo-ses.
(30) And Mo-ses said unto the children of Is-ra-el, See, Je-ho-vah hath called by name Be-zal-el the son of U-ri, the son of Hur, of the tribe of Ju-dah; (31) and he hath filled him with the Spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship; (32) and to devise skilful works, to work in gold, and in silver, and in brass, (33) and in cutting of stones for setting, and in carving of wood, to work in all manner of skilful workmanship. (34) And he hath put in his heart that he may teach both he, and O-ho-li-ab, the son of A-his-a-mach, of the tribe of Dan. (35) Them hath he filled with wisdom of heart, to work all manner of workmanship, of the engraver, and of the skilful workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any workmanship, and of those that devise skilful works.
Exodus 35-39
These chapters repeat the material in chapters 2531 almost word for word, The earlier chapters gave Gods instructions about how to build the tabernacle. Chapters 3539 tell how it was built part by part, following Gods instructions word by word.
Naturally the forms of the verbs are changed from imperative (thou shalt make; Exo. 30:1) to indicative (he made; Exo. 37:25). Also the instructions in the earlier chapters about the functions of the tabernacle equipment are omitted in chapters 3539 because the rituals associated with the tabernacle parts are given in the following books. Compare Exo. 25:30 with Exo. 37:16, and Exo. 28:35 with Exo. 39:26. Also information about how to set up the tabernacle parts is omitted in chapters 3539 because chapter forty tells about setting up the tabernacle. Compare Exo. 25:16 with Exo. 37:5, and Exo. 30:18 with Exo. 38:18.
The order in which the tabernacle parts are described in 3539 differs from the order in 2531. Chapters 3539 begin with a description of the basic architectural structure the curtains, boards, bars, veil, and screen. The earlier chapters started by describing the most significant furniture the ark, table, and lampstand. Possibly the building in which to house the items of furniture was made before the furniture. More probably a number of craftsmen were working on different parts simultaneously (see Exo. 36:2), and the order in which the parts are mentioned is not necessarily the same as the order of their construction.
The question naturally arises: Why should there be such extensive repetition of material in 3539? Certainly it was not a mere accidental duplication of documents. The interesting additions and the rearrangements of material preclude this possibility.
Possibly the repetition was written to stress how faithfully and lovingly Moses carried out Gods instructions. The phrase as Jehovah commanded Moses appears seven times in chapter thirty-nine and eight more times in chapter forty.
The skeptical critics at once suspect more sources as the explanation for repetition in 3539. S. R. Driver[459] says, If chapter 30 be allowed to belong to a secondary stratum of P [post-exilic Priestly writer], the same conclusion will follow for these chapters [3539] as a necessary corollary. For in chapters 3539 the notices referring to chapters 3031 are introduced in their proper order; and chapter 30 alludes to the altar of incense. Martin Noth[460] regards chapters 3539 as a later reworking of P. (He attributes chapters 2531 to P.)
[459] Introduction to the Literature of the Old Testament (New York: Meridian, 1958), p. 42.
[460] Op. cit., p. 274.
In reply to Driver we may observe that while the order in which the tabernacle parts are mentioned in chapters 3031 is quite similar to that in 3639, it is not identical. The anointing oil is mentioned just AFTER the laver in chapter thirty, but just after the altar of incense in chapter thirty-seven. But even if the items had been listed in exactly the same order in both groups of chapters, that would not prove multiple authorship for Exodus. It would seem to argue even more strongly for a single author for the book.
Cassuto[461] has a most valuable comment. He says that the repetition in chapters 3539 has caused some to suspect a secondary stratum of P. But this conjecture is based on ignorance of the methods employed in the composition of books in the Ancient East. Thus in the Ugaritic epic of King Keret (about 1400 B.C.), the king saw El, the father of the gods, in a dream, and received from him instructions concerning the offering of sacrifices, the mustering of an army, and other things. At the conclusion of the instructions, we are informed that King Keret did as El had directed in his dream. And his actions are described by the literal repetition of the terms of the instructions, except for changes in the verb form and other very minor changes precisely what we find in the latter section of the book of Exodus. Chapters 3539 are not therefore a later document. They are required just where they are, and if they were not there, we should have to assume that they were missing from the text.
[461] Op. cit, p. 453.
Exodus 35-40
IN THE HEBREW AND GREEK BIBLES
In this book we have frequently referred to the wording of the Greek (Septuagint) Bible. (See Index under Septuagint.) In chapters 134 there is a remarkably close overall agreement in the readings of the Hebrew and Greek Bible. There are indeed a few notable passages showing variations (for example, Exo. 1:5 and Exo. 12:40). But in most chapters only a few words, or sometimes a single verse, are different.
However, in chapters 3540 there are very conspicuous differences between the Greek and Hebrew texts. Both tell of the construction of the tabernacle, but the order the events are related is quite different. The information is the same in both the Hebrew and the Greek, but the order of presentation certainly is not.
The question naturally arises: Which reading is closer to the original document of Exodus, the Hebrew or the Greek? How did the variations develop? Since we do not have the original document, we simply do not know. Perhaps the Dead Sea (Qumran) writings may yet shed some light on this.
Although certainty is impossible, we are strongly of the opinion that the Hebrew text (which is followed in our common English Bibles) is preferable to the Greek reading of Exodus 35-40. Unless there is good evidence otherwise, the Hebrew Old Testament should consistently be regarded as a more trustworthy transmission of Gods word than the Greek. The Greek is a translation of the Hebrew and has all the weaknesses inherent in any translation. Furthermore, Jesus endorsed the religion of the Jews as being the way of salvation (Joh. 4:22). We suppose that this implies that He endorsed the Hebrew scriptures as the generally reliable ones.
Furthermore yet, there are certainly improbabilities in the way the Greek text of Exodus 35-40 is arranged. The very first tabernacle items described are the garments of the priests! See LXX, chapter 36. It is nearly incredible that the report about these garments actually preceded information about the making of the ark, the table, the lampstand, or the basic tabernacle structure. Also the Greek Bible mentions only the inner (linen) curtains in discussing the making of the tabernacle coverings. See LXX, Exo. 37:1-2. This just does not match up with the information in Exo. 26:1-14, whereas the Hebrew reading of Exo. 36:8-19 corresponds closely to the instructions in chapter twenty-six. Also it is very surprising to us that the Greek Bible gives information about such major items as the ark, table, and lampstand AFTER the information about less prominent things such as the curtains, veil, screen, and court. See LXX Exo. 38:1-17; Exo. 37:1-18. (See also the notes on Exo. 38:22.)
We know that in a very few verses the Greek Bible gives a reading that is more correct than the Hebrew. (For example, Psa. 19:4 has the word for sound [or voice] in the Greek Bible, rather than line, which the Hebrew has. Sound makes better parallelism with the next line, and is the form quoted in the New Testament in Rom. 10:18.) Nonetheless, we feel that the Hebrew Bible gives a more trustworthy form of the material in Exodus 35-40 than the Greek does.
We give here lists of the order of subject matter in Exodus 36-40 as it is given in the Hebrew Bible and in the Greek Bible.[462] The parallel (or nearly parallel) passages in the other version are listed alongside. Our lists start at Exo. 36:8, because the principle divergences begin there. (Admittedly Exo. 35:8-20 is arranged in a different order in the Greek than in the Hebrew, but the same material is presented.)
[462] Compare S. R. Driver, Introduction to Literature of Old Testament, p. 41.
HEBREW (MASORETIC) TEXT
GREEK (SEPTUAGINT) TEXT
Exo. 36:8-19 (Tabernacle curtains)
Exo. 37:1-2 (Much omitted from Heb.)
Exo. 36:20-34 (Boards and bars)
Exo. 38:18-21 (Much omitted)
Exo. 36:35-38 (Veil and screen)
Exo. 37:3-6
Exo. 37:1-9 (Ark)
Exo. 38:1-8
Exo. 37:10-16 (Table of showbread)
Exo. 38:9-12
Exo. 37:17-24 (Lampstand)
Exo. 38:13-17
Exo. 37:25-28 (Altar of incense)
Lacking; Compare LXX Exo. 40:5.
Exo. 37:29 (Anointing oil and incense)
Exo. 38:25
Exo. 38:1-7 (Altar of burnt-offering)
Exo. 38:22-24 (Some differences)
Exo. 38:8 (Laver),
Exo. 38:26
Exo. 38:9-20 (Court)
Exo. 37:7-18
Exo. 38:21 (Introduction to sum of materials)
Exo. 37:19
Exo. 38:22-23 (Bezalel and Oholiab)
Exo. 37:20-21
Exo. 38:24-31 (Materials used)
Exo. 39:1-10
Exo. 39:1-31 (Priests garments)
Exo. 36:8 b40 (Garments listed in same order in Heb. & Gr.)
Exo. 39:32 (Work finished)
Exo. 39:11
Exo. 39:33-43 (Delivery of tabernacle to Moses)
Exo. 39:14-23
Exo. 40:1-16 (Moses to rear up tab.)
Exo. 40:1-16 (Exo. 35:7-8; Exo. 35:11 of Heb. omitted. Some other differences also.)
Exo. 40:17-33 (Tabernacle erected)
Exo. 40:17-33; Exo. 38:27 (Exo. 40:20 b, 28, 29b32 of Heb. omitted. LXX Exo. 38:27 resembles Heb. Exo. 40:30-32.)
Exo. 40:34-38 (Cloud and fire)
Exo. 40:34-38.
GREEK TEXT
HEBREW TEXT
Exo. 36:8 a (Intro. to robes)
Exo. 36:8 a (Intro. to tab. curtains!)
Exo. 36:8 b40 (Priests garments)
Exo. 39:1-31
Exo. 37:1-2 (Curtains. Brief)
Exo. 36:8 b19
Exo. 37:3-6 (Veil and screen)
Exo. 36:35-38
Exo. 37:7-18 (Court)
Exo. 38:9-20
Exo. 37:19 (Tab. service for Levites)
Exo. 38:21
Exo. 37:20-21 (Bezalel & Oholiab)
Exo. 38:22-23
Exo. 38:1-8 (Ark)
Exo. 37:1-9
Exo. 38:9-12 (Table)
Exo. 37:10-16
Exo. 38:13-17 (Lampstand)
Exo. 37:17-24
Exo. 38:18-21 (Posts, rings, capitals, hooks, pins)
Exo. 36:36; Exo. 36:38 (Considerably different from the Greek)
Exo. 38:22-24 (Altar of burnt-offering)
Exo. 38:1-7 (Numerous differences)
Exo. 38:25 (Anointing oil & incense)
Exo. 37:29
Exo. 38:26-27 (Laver)
Exo. 38:8; Exo. 40:30-32
Exo. 39:1-10 (The gold, silver, brass)
Exo. 38:24-31
Exo. 39:11 (Israelites obey)
Exo. 39:32 b
Exo. 39:12-13 (Leftover gold and cloth)
Lacking
Exo. 39:14-23 (Items brought to Moses) (Items listed in Exo. 39:14-21 differ in order from the Heb.)
Exo. 39:33-43
Exo. 40:1-16 (Tabernacle set up; Greek lacks Exo. 40:7-8; Exo. 40:11 of Hebrew.)
Exo. 40:1-16
Exo. 40:17-33 (Lacks Exo. 40:28-29 b Exo. 40:32 of Heb.)
Exo. 40:17-33
Exo. 40:34-38 (Cloud and fire)
Exo. 40:34-38
EXPLORING EXODUS: CHAPTER THIRTY-FIVE
QUESTIONS ANSWERABLE FROM THE BIBLE
1.
After careful reading propose a brief title or topic for chapter thirty-five.
2.
What restriction was imposed on kindling fires? (Exo. 35:3) Where was this to be observed?
3.
Who was to give an offering? (Exo. 35:5; Exo. 35:21; Exo. 35:29)
4.
How are the makers of the tabernacle described? (Exo. 35:10; Exo. 28:3)
5.
What items are referred to as the tabernacle and its tent? (Exo. 35:11; Compare Exo. 26:1; Exo. 26:7.)
6.
What items did the men and women bring in the offering? Exo. 35:22-24)
7.
What work did the wise-hearted women do? (Exo. 35:25-26; Compare Pro. 31:19.)
8.
Who was the leading craftsman? (Exo. 35:30; Compare Exo. 31:1-5.)
9.
Who was the second notable craftsman? (Exo. 35:24)
10.
What were the craftsmen to do besides their skilled work? (Exo. 35:34)
11.
How is the verb work translated differently in the American Standard version from the King James version? (Exo. 36:1)
12.
Before whom had the donated materials been placed? Who came there to receive the materials? (Exo. 36:2-3)
13.
When were materials being donated? (Exo. 36:3)
14.
What (joyful!) complaint did the builders have about the materials available? (Exo. 36:5-7)
EXODUS THIRTY-FIVE: OFFERING, CRAFTSMEN!
I.
Offering
1.
Called for; Exo. 35:4-9.
2.
Contributed freely; Exo. 35:20-29.
II.
Craftsmen
1.
Called; Exo. 35:10-19.
2.
Commissioned; Exo. 35:30 to Exo. 36:1.
EXODUS THIRTY-FIVE: COMMANDS AND COMPLIANCE
I.
The Lords commands
1.
Sabbath rest; Exo. 35:1-3.
2.
Free-will offering; Exo. 35:4-9.
3.
Wise-hearted men to come; Exo. 35:10-19.
II.
The peoples compliance
1.
Offering collected; Exo. 35:20-29.
2.
Workmen commissioned; Exo. 35:30 to Exo. 36:1.
A BUILDING COMMITTEES DREAM! (Exo. 35:20-29)
1.
Immediate response. (Exo. 35:20-29).
2.
Willing earnest response. (Exo. 35:21-22).
3.
Sacrificial response. (Exo. 35:22-24).
4.
Working response. (Exo. 35:25-26).
WISE-HEARTED MEN! (Exo. 35:10, Exo. 30:1 to Exo. 36:1)
1.
Filled with Gods Spirit; (Exo. 35:30-31).
2.
Skilled in work; (Exo. 35:32; Exo. 35:35).
3.
Committed to teach others; (Exo. 35:34).
EXPLORING EXODUS: NOTES ON CHAPTER THIRTY-FIVE
1.
What are the parallel passages to the sections in chapter thirty-five?
(1)
Exo. 35:1-3 (on Sabbath): Exo. 20:8-11; Exo. 31:12-17; Exo. 34:21.
(2)
Exo. 35:4-9; Exo. 35:20-29 (on offering): Exo. 25:1-7.
(3)
Exo. 35:10-19 (on craftsmen): Exo. 31:1-11; Exo. 35:30 to Exo. 36:1; Exo. 38:22-23.
2.
What was the law about fires on the Sabbath day? (Exo. 35:1-3)
No fires were to be kindled on the Sabbath days throughout their habitations. Fire was certainly permissible at the tabernacle on the sabbaths for the sabbath sacrifices (Num. 28:9-10). It was only in their habitations that fire was not kindled.
This law is not stated elsewhere in the O.T. However, Exo. 16:23 does indicate that the manna for the Sabbath was to be cooked the day before the Sabbath. This law about no fires on the sabbath days strengthens the view that the seventh-day rest was never designed to be kept in all climates by all nations.
Note (in Exo. 35:1) that Moses assembled ALL the congregation of Israel. What a huge assembly this was, unless the expression refers only to the heads of the class as representatives of all the people. However, Exo. 35:20 indicates that all the congregation departed from the presence of Moses to go get their offerings.
The Sabbath was to be a holy day, literally holiness. (Exo. 35:2)
The sabbath of solemn rest (Heb., shabbath shabbaton) was a sabbath of entire rest. See Exo. 31:15.
The reference to the sabbath in Exo. 35:1-3 comes as a surprise so soon after the command in Exo. 34:21. Even though Exo. 35:1-3 seems to be somewhat associated with the covenant stipulations of chapter thirty-four, the text makes clear that the commandment of Exo. 35:1-3 was delivered on a separate occasion from those spoken of in Exo. 34:31-32. Israel needed to be reminded to keep the sabbath days during the construction of the tabernacle.
3.
Who was to give an offering? (Exo. 35:4-9)
Every one (Heb., all) who was willing (or generous) in heart was to bring an offering. The willingness is strongly stressed. See Exo. 35:21-22; Exo. 35:29. Grateful hearts give willingly. God loves a cheerful giver (2Co. 9:7). The temple of God cannot be built unless everyone takes a part (Eph. 4:16).
The offering is called (in Hebrew) a heave-offering (terumah). See Exo. 25:2; Exo. 29:27-28. This refers to something lifted-up (figuratively) as an offering to God.
See Exo. 25:3-7 concerning the materials mentioned in Exo. 35:5-9.
4.
How are the makers of the tabernacle described? (Exo. 35:10-19)
They were wise of heart. (Exo. 28:3; Exo. 31:1-5). Their wisdom was that which was shown by manual and artistic skill. See Exo. 35:31-32.
The construction work was not limited to Bezalel and Oholiab (Exo. 35:30; Exo. 35:34), but was shared by every wise-hearted man.
Covering in K.J.V. of Exo. 35:12 refers to the entrance curtain, or screen, at the door of the Holy Place.
Tabernacle in Exo. 35:11 refers only to the inner linen curtains. See Exo. 36:8. Tent in Exo. 35:11 refers to the goats hair curtains. See Exo. 36:14. The term tabernacle (same Hebrew word as in Exo. 35:11) refers to the entire structure. Thus the term tabernacle (mishkan) had both a broad application and a specific narrow application.
Cloths of service in K.J.V. Exo. 35:19 are the priests garments. See Exo. 31:10; Exo. 39:1; Exo. 39:4.
5.
What items were brought as offerings? (Exo. 35:20-24; Exo. 35:27-29)
They brought items of jewelry brooches (K.J.V., bracelets); earrings (the same term applies to both earrings and nose-rings. See Gen. 35:4; Eze. 16:12; Isa. 3:21); signet-rings (Signet-rings had carved designs on them which were used to stamp the owners name on documents.); armlets (K.J.V., tablets. Literally globules, probably referring to strings of beads, or necklaces).
Note that the rulers brought some expensive items onyx stones, spices, etc. (Exo. 35:27-28; Exo. 28:9; Exo. 28:17-20).
6.
What work did the wise-hearted women do? (Exo. 35:25-26)
They spun goats hair into yarn, which was then woven into cloth. See Pro. 31:19. Spinning was done with a stick about eighteen inches long. It bore a round weight (called a spindle-whorl) on one end. This served as a flywheel to help rotate the spindle. A hook on the opposite end caught the raw wool, and the rotating motion twisted it into thread or yarn.
7.
Who were the two principal tabernacle workmen? (Exo. 35:30 to Exo. 36:1)
Bezalel and Oholiab. See Exo. 31:1-6; Exo. 38:22-23. The obscure tribe at Dan was honored by supplying a craftsman, as well as the prominent tribe of Judah.
These men not only did artistic and craft work themselves, but they taught others. A light that cannot kindle other lights is but a feeble flame. (J. H. Hertz)
The work of making the tabernacle could only be done by those with divine enlightenment from the Holy Spirit. See Exo. 35:31-35. Note that Gen. 41:38 speaks of administrative ability and wisdom in social affairs as the spirit of God. We do not often think of manual work and administrative ability as something that the Spirit of God assists. But on various occasions this has been so, and probably still is.
The word engraver in Exo. 35:35 is translated from a verb meaning to cut or engrave. The skilful workman (K.J.V., cunning workman) of Exo. 35:35 is one who devises and thinks out artistic designs and then produces them.
8. Is the division between chapters 35 and 36 correct?
It is not correct if chapters are expected to be rather complete blocks of subject matter. The discussion about the workmen in chapter 35 goes right on to Exo. 36:7, or at least to Exo. 36:1.
Possibly one reason for separating chapters 35 and 36 at the point where they are divided was the faulty translation of Exo. 36:1 in the Greek Bible (which is followed in the K.J.V.). It translates the verb work as a past (aorist), wrought. The Hebrew very plainly gives it as a future (a perfect with waw consecutive), which should be rendered shall work.
Fuente: College Press Bible Study Textbook Series
(1) These are the words.Exo. 35:2 is, in the main a repetition of Exo. 31:15, but Exo. 35:3 is new, or, at any rate, only contained by implication in any previous legislation. Kindling fire was in early times a hard piece of manual work, being effected by the friction of two pieces of dry wood.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
XXXV.
ITERATION OF THE LAW CONCERNING THE SABBATH.
(1-3) Moses, being about to require the people to engage in the work, first, of constructing the materials for the Tabernacle, and then of uprearing the Tabernacle itself, prefaced his requirements by a renewed promulgation of the law of the Sabbath, with additional particularity, and with a new sanction. The necessity of such a re-promulgation had been indicated to him in the last injunctions received before his first descent from Sinai (Exo. 31:12-17), and in acting as he now did, he must be viewed as carrying out those injunctions. The words here put on record are probably not the whole that he said to the people on the subject, but only some main points of his speech. He can scarcely have omitted to tell them that the Sabbath was to be henceforth a sign between God and His people (Exo. 31:17).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE SABBATH, Exo 35:1-3.
1. These are the words The plan of the tabernacle which had been given Moses in the mount had not yet been communicated to Israel . Moses now assembles all the congregation, and makes known how Jehovah would have them prepare for him a sanctuary .
Fuente: Whedon’s Commentary on the Old and New Testaments
The Command Comes To Keep The Sabbath ( Exo 35:1-3 ).
Whilst at first this command appears to be on its own and not connected with the context its positioning is in fact very important. For at last after the to-ing and fro-ing of the past days, work could begin on the Dwellingplace. The people were now firmly back as Yahweh’s people and in Yahweh’s favour, and they would show their gratitude accordingly. But they first needed to be reminded that with all their enthusiasm, and with all the sacredness of what they were about to do, the Sabbath rest must be maintained. No work was to be done on the Sabbath, even that of constructing the Dwellingplace, and no fire was to be kindled, even for the purpose of forging sacred things. The Sabbath must be kept sacrosanct.
The Necessity to Keep the Sabbath ( Exo 35:1-3 ).
This can be analysed briefly as:
a The words which Yahweh has commanded are that work shall be done for six days (Exo 35:1-2 a).
b The seventh is to be a holy day, a sabbath of solemn rest to Yahweh (Exo 35:2 b)
b Whoever does any work in it shall be put to death (Exo 35:2 c).
a You shall kindle no fire throughout your habitations on the sabbath day (Exo 35:3).
This can be seen as both a progression and a chiasmus. In ‘a’ work is to be done for six days so that in the parallel any one who makes a fire on the seventh day is in the wrong. In ‘b’ The seventh is a solemn rest so that in the parallel anyone who works on it will be put to death.
Exo 35:1-3
‘And Moses assembled all the congregation of the children of Israel, and said to them, “These are the words which Yahweh has commanded, that you should do them. Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to Yahweh, whoever does any work in it shall be put to death. You shall kindle no fire throughout your habitations on the sabbath day.” ’
The importance of the Sabbath day is again highlighted. Men should work for six days, but the Sabbath was a day of solemn rest. Whoever worked on it would be put to death, and this even included the making of a fire. Making a fire actually involved considerable labour, for unless some means of lighting it was to hand, such as a lighted torch, or burning coals, it had to be lit by twirling one stick in a depression on a board, or by rubbing two sticks together. This would include fires for cooking, for it would not be required for heating, and fires for forging what was required for the Dwellingplace. The former was already in principle forbidden (Exo 16:23). Thus work on the Dwellingplace must also not take place on the Sabbath.
Fuente: Commentary Series on the Bible by Peter Pett
Exo 35:4-19 God Gives Instructs on the Offerings to Build the Tabernacle – Note that God wanted them to give their best, not leftovers, but the most valuable possessions they owned. In return, God would give them the Promised Land, full of cultivated fields and livestock, homes and buildings so that they could immediately receive an income once they entered the land. This became an economic advantage for the children of Israel over their neighbours in that they had cultivated the strong work ethics while in Egyptian bondage, and understood how to manage fields and livestock. They did not have to wait for a year in order to receive a harvest.
Exo 35:4 And Moses spake unto all the congregation of the children of Israel, saying, This is the thing which the LORD commanded, saying,
Exo 35:5 Exo 35:5
2Co 9:7, “Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.”
Israel Responds by Giving to the Offering Abundantly Exo 35:20-29 describes how the children of Israel responded in a positive manner by giving more than enough to build the Tabernacle and its accessories.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Call for Voluntary Offerings
v. 1. And Moses gathered all the congregation of the children of Israel together, v. 2. Six days shall work be done. v. 3. Ye shall kindle no fire throughout your habitations upon the Sabbath-day. v. 4. And Moses spake unto all the congregation of the children of Israel, saying, This is the thing which the Lord commanded, saying,
v. 5. Take ye from among you an offering, v. 6. and blue, and purple, and scarlet, and fine linen, v. 7. and rams’ skins dyed red v. 8. and oil for the light, and spices for anointing oil, and for the sweet incense, v. 9. and onyx stones, and stones to be set for the ephod, and for the breastplate. v. 10. And every wise-hearted among you shall come and make all that the Lord hath commanded; v. 11. the Tabernacle, his tent, and his covering, his taches v. 12. the ark, and the staves v. 13. the table, and his staves, and all his vessels, and the showbread, v. 14. the candlestick also for the light, and his furniture, v. 15. and the incense altar, and his staves, and the anointing oil, and the sweet incense, and the hanging for the door at the entering in of the Tabernacle, v. 16. the altar of burnt offering, with his brazen grate, v. 17. the hangings of the court, v. 18. the pins of the Tabernacle, v. 19. the cloths of service, to do service in the Holy Place, the holy garments for Aaron, the priest, and the garments of his sons, to minister in the priest’s office.
Fuente: The Popular Commentary on the Bible by Kretzmann
THE CONSTRUCTION AND UPREARING OF THE TABERNACLE.
EXPOSITION
ITERATION OF THE LAW CONCERNING THE SABBATH. The work commanded during the time of Moses’ first stay upon Sinai (ch. 25-31.), and hindered first by the infraction (Exo 32:1-35.), and then by the renewal (Exo 33:1-23; Exo 34:1-35.) of the covenant, was now about to commence under the direction of Moses, who alone knew what was to be constructed. Before giving his orders upon the matter, he assembled the people (Exo 35:1) and once more recited to them in a solemn manner the law of the sabbath (Exo 35:2), adding to the general law a special injunction concerning the kindling of fire (Exo 35:3), which may have been required by some recent breach of the law in this respect. The iteration of a command, already so often enjoined upon the people (Exo 16:2,Exo 16:3-30; Exo 20:8-11; Exo 23:12; Exo 31:13-17), is best accounted for by the consideration, that a caution was needed, lest the people, in their zeal to hurry on the work of the tabernacle, and regarding that work as a sacred one, and so exceptional, might be tempted to infractions of the law, or even to an entire neglect of it, while the work was in progress.
Exo 35:1
All the congregation. All the Israelites were to be allowed the privilege of making offerings for the tabernacle (Exo 25:2-7), and all who were competent might take part in the spinning and the weaving of the materials for the curtains and the holy vestments (Exo 28:3; Exo 35:10, Exo 35:25; Exo 36:4, etc.). All therefore had to be summoned, to learn what was required. These are the words, etc.i.e; “These are the injunctions especially ‘laid’ upon you at this time.”
Exo 35:2
Is almost a repetition of Exo 31:15.
Exo 35:3
Ye shall kindle no fire. The kindling of fire in early times involved considerable labour. It was ordinarily affected by rubbing two sticks together, or twisting one round rapidly between the two palms in a depression upon a board. Fire only came after a long time. Moreover, as in the warm climate of Arabia and Palestine artificial warmth was not needed, fire could only have been kindled there for cooking purposes, which involved further unnecessary work, and had already been forbidden (Exo 16:23). The Karaite Jews still maintain the observance of this precept to the letter, even in cold climates, as in that of the Crimea, and allow neither fire nor light in their houses on the sabbath day; but the Jews generally view the precept as having had only a temporary force, and have lights and fires, like other persons, even in Palestine. Strict Jews, however, still cook no food on the sabbath day.
HOMILETICS
Exo 35:1, Exo 35:2
The sabbath rest not to be broken even for sacred work.
Note here a difference. Some work is rendered necessary by the very nature of that public worship which is especially commanded on the sabbath. “On the sabbath days the priests in the temple,” says our Lord, “profane the sabbath day and are blameless “(Mat 12:5). Offering sacrifice was a heavy workcleansing the altar and its precincts after sacrifice was perhaps a heavier onereading aloud, teaching, preaching are works, the last-named to many a most exhausting work. Against such kinds of work there is no law. But physical toil, not needed for Divine worship, and so not necessary to be undergone on the sabbath day, stands on a different footing, and was forbidden, at any rate to the Jews. The spinning, weaving, dying, embroidering, carpentering, metallurgy, which occupied hundreds during the rest of the week, were to cease upon the sabbath. Men were not to consider that the fact of the purpose whereto the fabrics were about to be applied so sanctified the making of them as to render that a fit occupation for the “day of holy rest”of “rest to the Lord.”
Application.Christians will do well to apply the lesson to themselves, and not allow themselves in occupations, on their “day of holy rest,” which are really secular, because it may be argued that they have, in some respects, a sacred aspect. To play sacred music, for the excitation of devotional feelings in themselves and others, is a fitting Sunday occupation; but to practise Handel as an exercise, for the acquirement of skill in execution, would be no better than to practise Rossini or Auber. To write articles for the press on Sundays, if otherwise wrong, is not justified by the fact that they are written for a “religious” newspaper. To cast up accounts does not become a right act because they are the accounts of a charity. Whatever our rule of Sunday observance, let us beware of evading it under the excuse that our employment has a connection with religion when it is essentially secular in its character.
HOMILIES BY J. ORR
Exo 35:1-4
The new start.
Moses’ second absence, though, like the first, it lasted-forty days and forty nights (Exo 34:28), was not followed by the same disastrous effects as the former one. The people had meantime had enough of “gods of gold.” They were too frightened at what had happened to think of seeking out any more” inventions” (Ecc 7:29). They were penitent and well disposed. When at length the news came that God had forgiven them, no bounds could be set to their zeal for service. Learn
1. How God brings good out of evil. The Divine physician so treated the distemper of the people that it ended, not simply in restored health, but in increased vitality and energy. The lapse into sin was made the means of imparting to the people the stimulus necessary for the erection of the tabernacle.
2. That revival of religion evinces its reality by the effects which it produces.
(1) Willingness to hear. “I will hear what God the Lord will speak” (Psa 85:8). Happy would it have been for Israel had it not “turned again to folly.”
(2) Willingness to give. Liberality in the Lord’s service.
(3) Willingness to work. The joy of salvation cannot better spend itself than in the doing of the work of the Lord’s kingdom, Willing hearts, ready hands. On the injunction to keep the sabbath, see Homily on Exo 31:12-18.J.O.
Fuente: The Complete Pulpit Commentary
Exo 35:1. And Moses gathered, &c. The narrative, having been interrupted by the affair of the calf, is here resumed; so that, from the 32nd to the present chapter, the whole may be considered as a digression, and read as in a parenthesis. We need not, I judge, give ourselves or our reader the trouble of referring to the former chapters, wherein the several particulars mentioned in this and the following chapters are explained. We need not be surprised at this repetition, since it is known to have been the usual method with the writers of those times: Homer frequently uses it; and it is the taste of the Orientals to this day.
Fuente: Commentary on the Holy Bible by Thomas Coke
FOURTH DIVISION
The building of the tabernacle. The house of the redeemer and lawgiver, the residence of the king of Israel; or the erection of the tent of meeting
Exodus 35-40
FIRST SECTION
Summons to Build and to Furnish Voluntarily the Building Materials
Exo 35:1-19
1And Moses gathered all the congregation of the children of Israel together, and said unto them, These are the words which Jehovah hath commanded, that ye should do them. 2Six days shall work be done, but on the seventh day there shall be to you an [a] holy day, a sabbath of rest to Jehovah: whosoever doeth work therein shall be put to death. 3Ye shall kindle no fire throughout your habitations [in any of your dwellings] upon the sabbath day.
4And Moses spake unto all the congregation of the children of Israel, saying, This is the thing which Jehovah commanded, saying, 5Take ye from among you an offering unto [for] Jehovah: whosoever is of a willing heart, let him bring it, an offering of the Lord [Jehovahs offering]; gold, and silver, and brass, 6And blue, and purple, and scarlet, and fine linen, and goats hair, 7And rams skins dyed red, and badgers [seals] skins, and shittim [acacia] wood, 8And oil for the light, and spices for [for the] anointing oil, and for the sweet incense, 9And onyx stones, and stones to be set, for the ephod, and for the breast-plate. 10And every wise-hearted [wise-hearted man] among you shall come, and make all that Jehovah hath commanded; 11The tabernacle, his [its] tent, and his [its] covering, his taches [its clasps], and his 12[its] boards, his [its] bars, his [its] pillars, and his [its] sockets, The ark, and the staves thereof, with [thereof,] the mercy-seat, and the veil of the covering [screen], 13The table, and his [its] staves, and all his [its] vessels, and the shew-bread, 14The candlestick also for the light, and his [its] furniture, and his [its] lamps, with 15[and] the oil for the light, And the incense altar, and his [its] staves, and the anointing oil, and the sweet incense, and the hanging [screen] for the door, at the entering in [door] of the tabernacle, 16The altar of burnt-offering, with his [its] brazen grate [grating], his [its] staves, and all his [its] vessels [furniture], the laver, and his foot [its base], 17The hangings of the court, his [its] pillars, and their sockets, and the hanging [screen] for the door of the court, 18The pins of the tabernacle, 19and the pins of the court, and their cords, The cloths [garments] of service, to do service [for ministering] in the holy place, the holy garments for Aaron the priest, and the garments of his sons, to minister in the priests office [to serve as priests].
EXEGETICAL AND CRITICAL
In general we refer, as other commentaries do, to the previous directions concerning the tabernacle, 2531, the execution of which is treated of here. The execution is the practical proof that the covenant-relation has been restored, with the afore-mentioned modifications designed for a religion of the covenant in process of formation
Exo 35:2. The repetition of the precept concerning the Sabbath is interpreted by Knobel and Keil as having for its object to apply the law of the Sabbath to the time of the building of the tabernacle. But though this object may be included, yet a more general object is to be inferred from the circumstance that the Sabbath law concludes the command concerning the building (Exo 31:12 sqq.), as well as here opens the summons to carry out the command. The Sabbath, or the holy time, is the prerequisite of worship, or the coming together in the holy place. The addition, prohibiting the kindling of fire, indicates that the law of the Sabbath is made more rigorous in the matter of abstinence.
Exo 35:5-9. Summons to take the voluntary contributions, vid.Exo 25:2-7.
Exo 35:10-19. Invitation to men of artistic talent to render voluntary assistance on the building; and specification of their duties, vid.Exo 25:8; Exo 31:6-11.
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Second Section
The Voluntary Consecratory Gifts, or the Holy Tributes for the Building
Exo 35:20-29
20And all the congregation of the children of Israel departed from the presence of Moses. 21And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought Jehovahs offering to [for] the work of the tabernacle of the congregation [tent of meeting], and for all his [its] service, and for the holy garments. 22And they came, both men and women [the men with the women], as many as were willing-hearted, and brought bracelets [hooks], and earrings, and rings [signet-rings], and tablets [necklaces], all jewels of gold [all kinds of golden things]: and every man that offered offered an [that offered an] offering of gold unto Jehovah. 23And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats hair, and red skins of rams [rams skins dyed red], and badgers [seals] skins, brought them. 24Every one that did offer an offering of silver and brass [copper] brought Jehovahs offering: and every man, with whom was found shittim [acacia] wood for any work of the service, brought it. 25And all the women that were wise-hearted did spin with their hands, and brought that which they had spun, both of [spun, the] blue, and of purple, and of scarlet, and of 26[and the purple, the scarlet, and the] fine linen. And all the women whose heart stirred them up in wisdom spun [spun the] goats hair. 27And the rulers brought onyx [the onyx] stones, and stones to be set, for the ephod, and for the breast-plate; 28And spice [the spice], and oil [the oil;] for the light, and for the anointing oil, and for the sweet incense. 29The children of Israel brought a willing offering unto Jehovah, every man and woman, whose heart made them willing to bring for all manner of [all the] work, which Jehovah had commanded to be made by the hand of Moses.
EXEGETICAL AND CRITICAL
Exo 35:20 sqq. A charming passage, illumined by the clear light of spontaneity, gladsomeness and joy; an appearance of New Testament features in the Old Testament. At the same time there is involved a fine contrast between Moses animated summons, issued at Gods command, together with the glad willingness of the people to build a true sanctifying sanctuary, on the one hand, and the peoples cowardly and false-hearted summons, extorted by the sensuous passions of the multitude, and followed by the tumultuous readiness to make offerings for the establishment of an equivocal, barbarizing system of worship, on the other.
Exo 35:22. The men with the women [Lange: to the women].Keil, referring to , as used in Gen 32:12 (11), would read: the men together with the children. But it is probably meant here that the women anticipated the men, as in such religious movements is often the case. In the passage in Genesis, moreover, there is probably an intimation that the enemy first attacks the children, then the mother, who is defending the children; this was suggested in our Commentary on Genesis, though the rendering together with is retained.
Exo 35:23. Every man with whom was found.At first ornaments for the body are offered; then, possessions and treasures; afterwards, the products of female labor; finally also, princely jewels. According to the Talmudists and Rabbins, followed by Braun (Vestitus sacerdotum, p. 92), Bhr (Symbolik I., p. 265), and others, the purple and crimson cloths were of wool, the (byssus) of linen. But if so, the costume of the high-priest must have consisted of a diversity of materials, which conflicts with Lev 19:19; Deu 22:11, and also Eze 44:17 sq., where wool is forbidden to be used in sacerdotal garments (vid. Gen 41:42; Gen 46:34). It is therefore safer to suppose that all the four kinds of material were flaxen yarn, the first three colored, the last bleached and white (Knobel). But it is to be observed in reference to this, that the garments of the high-priest did not consist of a single article, and that the precept in Ezekiel relates to the symbolic aspects of a new, ideal sanctuary.1
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Third Section
Bezaleel and his Assistants Introduced to the People to Receive the Consecrated Materials for the Building
Exo 35:30 to Exo 36:7.
30And Moses said unto the children of Israel, See, Jehovah hath called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah; 31And he hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner [kinds] of workmanship; 32And to devise curious works [skilful designs], to work in gold, and in silver, and in brass [copper], 33And in the cutting of stones, to set them [stones for setting], and in carving of wood, to make any manner of cunning work [to work in all kinds of skilful work]. 34And he hath put in his heart that he may teach, both he [to teach, in him], and Aholiab, the son of Ahisamach, of the tribe of Dan. 35Them hath he filled with wisdom of heart, to work all manner [to do all kinds] of work, of the engraver, and of the cunning workman [skilful weaver], and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any work, and of those that devise cunning work [skilful designs].
Exo 36:1 Then wrought Bezaleel and Aholiab [And Bezaleel and Aholiab shall work], and every wise-hearted man, in whom Jehovah put [hath put] wisdom and understanding to know how to work all manner of work for [do all the work of] the service of the sanctuary, according to all that Jehovah had [hath] commanded. 2And Moses called Bezaleel and Aholiab, and every wise-hearted man, in whose heart Jehovah had put wisdom, even every one whose heart stirred him up to come unto the work to do it; 3And they received of [from] Moses all the offering, which the children of Israel had brought for the work of the service of the sanctuary, to make it withal. And they brought yet [besides] unto him free [free-will] offerings every morning. 4And all the wise men, that wrought all the work of the sanctuary, came every man from his work which they made [were doing]; 5And they spake unto Moses saying, The people bring much more [are bringing too muchmore] than enough for the service of the work, which Jehovah commanded to make [tobe done]. 6And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing. 7For the stuff they had was sufficient for all the work to make [do] it, and too much [and there was left over].
EXEGETICAL AND CRITICAL
Exo 35:30 sqq. This is not merely a disclosure respecting the future. The skilled workmen under the master workman Bezaleel are introduced to the people as those who, in Moses presence, are to receive the offerings which have already been presented, and to judge of the proportion of them to the need. Two principal classes of workmen are named. The [smith] includes at least three different occupations, according as the work is in metal, stone, or wood. The weavers are of three classes: the skilled workman, who inweaves figures (); the weaver who works together the different colors (); and the plain weaver ().
Exo 36:5. And they spake unto Moses.On all sides there is a superfluity of building material, so that Moses has occasion to cause a proclamation to be made in the camp, asking the contributions to be suspended. A rare instance in the history of collections, though also medival and evangelical institutions have often attained an excess of prosperity. Knobel remarks on this point: The Elohist has a more favorable opinion of Israel in Moses time than the later narrator has. But his archological knowledge ought surely to have presented him here too with examples of how a nation in great crises is lifted above its ordinary level.
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Fourth Section
The Work of the Building and the Priests Ornaments. The Elements of the Typical Sacred Structure
Exo 36:8 to Exo 39:31
A.the curtains of the tent and the coverings
Exo 36:8-19
8And every wise-hearted man among them that wrought the work of the tabernacle made ten [work made the tabernacle with ten] curtains of [curtains: of] fine-twined linen, and blue, and purple, and scarlet, with cherubims [cherubim] of cunning work [the work of the skilful weaver] made he them. 9The length of one [each] curtain was twenty and eight cubits, and the breadth of one [each] curtain four cubits; the curtains were all of one size [had all one measure]. 10And he coupled the five curtains one unto another: and the other five curtains he coupled one unto another. 11And he made loops of blue on the edge of one [the one] curtain from the selvedge in the coupling [at the border in the first set]: likewise he made in the uttermost side of another curtain, in the coupling of the second [the samemade he at the edge of the outmost curtain in the second set]. 12Fifty loops made he in one [the one] curtain, and fifty loops made he in the edge of the curtain which was in the coupling of the second [which was in the second set]: the loops held one curtain to another [were opposite one to another]. 13And he made fifty taches [clasps] of gold, and coupled the curtains one unto another with the taches [clasps]: so it became one tabernacle [and the tabernacle became one].
14And he made curtains of goats hair for the [a] tent over the tabernacle; eleven curtains he made them. 15The length of one [each] curtain was thirty cubits, and four cubits was the breadth of one [each] curtain: the eleven curtains were of one size [had one measure]. 16And he coupled five curtains by themselves, and six curtains by themselves. 17And he made fifty loops upon the uttermost edge of the curtain in the coupling [upon the edge of the outermost curtain in the one set], and fifty loops made he upon the edge of the curtain which coupleth the second [curtain, the second set]. 18And he made fifty taches [clasps] of brass [copper] to couple the tent together, that it might be one. 19And he made a covering for the tent of rams skins dyed red, and a covering of badgers skins above that [seals skins above].
B.the framework of the tent
Exo 36:20-34
20And he made boards [the boards] for the tabernacle of shittim [acacia] wood, standing up. 21The length of a board was ten cubits, and the breadth of a [each] 22board one cubit and a half. One [each] board had two tenons, equally distant one from another: thus did he make for all the boards of the tabernacle. 23And he made boards [the boards] for the tabernacle; twenty boards for the south side southward: 24And forty sockets of silver he made under the twenty boards; two sockets under one board for his [its] two tenons, and two sockets under another board for his [its] two tenons. 25And for the other side of the tabernacle which is toward the north corner [tabernacle, the north side], he made twenty boards, 26And their forty sockets of silver; two sockets under one board, and two sockets under another board. 27And for the sides [rear] of the tabernacle westward he made six boards. 28And two boards made he for the corners of the tabernacle in the two sides [the rear]. 29And they were coupled beneath, and coupled together at the head thereof, to one ring [double beneath, and they were together whole up to the top of it, unto the first ring]: thus he did to both of them in [at] both the corners. 30And there were eight boards; and their sockets were sixteen sockets of silver [sockets of silver, sixteen sockets], under every board two sockets. 31And he made bars of shittim [acacia] wood; five for the boards of the one side of the tabernacle, 32And five bars for the boards of the other side of the tabernacle, and five bars for the boards of the tabernacle for the sides [rear] westward. 33And he made the middle bar to shoot through [pass alongat the middle of] the boards from the one end to the other. 34And he overlaid the boards with gold, and made their rings of gold to be [for] places for the bars, and overlaid the bars with gold.
C.The veil and the screen
Exo 36:35-38
35And he made a [the] veil of blue, and purple, and scarlet, and fine-twined linen: with cherubims made he it of cunning work [cherubim, the work of a skilful weavermade he it]. 36And he made thereunto [for it] four pillars of shittim [acacia] wood, and overlaid them with gold: their hooks were of gold; and he cast for them four sockets of silex Exo 36:37 And he made an hanging [a screen] for the tabernacle door [door of the tent] of blue, and purple, and scarlet, and fine-twined linen, of needle-work 38[linen, embroidered work]: And the five pillars of it with their hooks: and he overlaid their chapiters [capitals] and their fillets [rods] with gold; but [and] their five sockets were of brass.
Footnotes:
[1][But the ephod was a single thing, and according to Exo 28:6 it was made out of all four of these materials. The same is true of the breast-plate (Exo 35:15).Tr.].
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
This Chapter opens with Moses’ commission, concerning the tabernacle, and its furniture, agreeably to the instructions he had received of the Lord in the Mount. After pointing out to the people again the ordinance of the Sabbath, he calls their attention to the order of the Lord for erecting a tabernacle, for the due observance of the religious duties of the Sabbath: mention is made of the contributions of the people towards the building: their readiness in the offering: and workmen are appointed to execute the building.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The introduction of the precept here concerning the Sabbath, before the introduction of the precept concerning the building of the tabernacle, seems to have been made with this design, to intimate, that even the erecting an house for the worship of the Lord, must not be done on the Lord’s day. See the observations on Exo 31:13-17 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 35:1
Religion is the recognition of all our duties as if they were Divine commandments.
Kant.
References. XXXV. 21. A. Maclaren, Expositions of Holy Scripture Exodus, etc., p. 213.
Exo 35:31
Religion devotes the artist, hand and mind, to the service of the gods; superstition makes him the slave of ecclesiastical pride, and forbids his work altogether, in terror or disdain.
Ruskin, On the Old Road (I.).
Exo 35:34
The art which scorns all point of contact with morals, which denies all responsibility as a teacher, and knows no law but itself nay, which evokes from the artist no real self-restraint, no recognition of the consecrating power of his gift, is a sterile art which has missed its purpose.
Morris Joseph, The Ideal in Judaism, p. 180.
Fuente: Expositor’s Dictionary of Text by Robertson
The Popular Response
Exo 35:20-29
The first nineteen verses of this chapter contain the speech which Moses delivered to the congregation of the children of Israel, being the words which the Lord himself had commanded. These nineteen verses are, indeed, a condensation of all that is reported in detail in the previous chapters which we have studied with some particularity. Our immediate concern is the answer of the people. Let the scene vividly present itself to the eyes of our imagination. Moses has been in secret conference with the Lord in the mountain; he has received instructions of a very detailed and critical kind; he has come down and has reported to all Israel what he has heard in the tabernacle of cloud; the proposition is now fairly before the people. Wonderful, they seem to make no reply at once. That is scarcely matter of surprise. Never was speech of the kind made to mortal ears before. It seemed to overlook all time, all faculty, all opportunity, to vex and distress every line and fibre of the human soul and the human constitution. The instruction was critical up to the point of vexatiousness, and exacting up to the point of extortion. It was a frightful claim. The people seem to have paused awhile to have gone away from Moses and to have thought over the whole matter. The twentieth verse is therefore a verse of negation; we simply read that “all the congregation of the children of Israel departed from the presence of Moses.” We have often departed from the altar; we have often left the church, saying, “Who is sufficient for these things? This altar demands much from us, yea, it lays its voracious hand upon our whole life.” So thinking, we have left the threshold of the church, silently, somewhat sullenly, with a great wonder brooding in the heart, not being certain within ourselves whether we should have returned to hear speech so exasperating and so all-claiming. Let us be charitable to the silence of men. Perhaps they may come again not the less enthusiastically that they have gone away under the silence of a great surprise. Religion is nothing if it is not great. Were it to come to us with mean petitions, we might go back to it with meaner prayers; but religion comes claiming all, and therefore entitles us to return claiming according to the same scale; so the claim of Heaven and the prayer of men balance one another in sublime and honest equilibrium. The Lord had said long ago, “Let us make man,” so now he seems to say to man, “Let us make the tabernacle.” As there was a plural in the creation, so there is a plural in this building. God seeks human cooperation. We forget that the tabernacle is as much for men as it is for God. We call the church “the house of God,” and so it is; yet there is an obvious and deeply solemn sense in which the church is also the house of Man. We put the church away from us among the clouds which conceal the superstitions when we think of it only as the house of God. It is that first; but it is only God’s house that it may be our house in some tenderer way. It is our Father’s house. It is the only house in which man can truly see himself. In other houses he is flattered, but never in the house of God; in other houses man sees a picture of himself, and wonders at the delicacy of the artist who could so make colour and form speak so eloquently, but in the house of God man sees himself as he really is, and what he is he only knows who has been closeted alone with God. The ignorant man does not know how ignorant he is; so long as he keeps company with his equals, the whole earth moves tardily along one low level; but when an ignorant man comes in contact with intelligence, the intelligence need assume no attitude of superiority need speak in no tone of dominance. Ignorance feels itself to be little, small, contemptible, feeble. Increase the intelligence, and you increase the humiliation; add to the intelligence, and you deepen the sense of disparity and unworthiness. What is true intellectually is, if one might so say, truer still morally. We know not what we are till we see the holiness of God. The house of God is the symbolic home; it is the gate of heaven; it stands insulated by infinite sacredness, yet approachable through all holy sympathies between time and eternity. It is neither here nor there; it overleaps both spaces. God devised the house; Man built it; the house is built for two and only two, the one the infinite God, the other the all but infinite Humanity.
When the people returned they came back with enthusiastic haste, hearts were stirred up, hands were wide opened, the whole life had begun, the agony and the delight of sacrifice. How the answer throbs with love! Can love be mistaken? Is there not an accent in its voice that can be heard in no other speech? Has it not a manner of its own? Does it ever cease saying, “That is enough”? Does it keep back one bracelet, earring, jewel, skin of ram, or badger-skin? We want less argument and more love. But love is an argument. We do injustice to enthusiasm when we depose it from a position amongst the logical powers and authorities. Enthusiasm is reasoning on fire ablaze with that ardour which burns but does not consume. Coldness is the deadliest enemy. Fear the cold man more than the atheist. He sends a chill through all the regions of the Church; no hymn lifts him into rapture; no view of Divine truth transfigures him or makes his raiment glisten with sparkles of light; he is outside the fire of the most burning appeal; yet for some inscrutable reason he is within the lines of the visible Church. The cold man is not brought up for excommunication, but he ought to be. We expel the drunkard, as we deem him to be such, though no drunkard may he be in heart; yet we call the cold man respectable. Our discipline needs revision. The drunkard for whom I have no word of commendation in so far as he has fallen from sobriety may be the better man of the two. A cold professor of religion is the deadliest enemy of the Cross. His theology is formally right; in the letter he is orthodox enough, even to satisfy geometry; but he is heterodox in soul, he is a heretic in feeling; the temperature of his heart shows that he may have the form of godliness but not the power. Were it given to me to appeal to all the ages of time and all the nominal followers of Christ, I think I should adopt the tone of a man who is afraid of coldness rather than of opposition, of iciness of feeling rather than of intellectual hostility. Herein the Church is fatally wrong. She will endorse the cold man and expel the earnest contemplatist and speculatist; she lays hands on daring yet reverent speculation, and allows the cold man to lift up his hand of ice in sign of legitimate ecclesiastical authority. Better have two men in your congregation who are in burning earnest than a houseful of men whose souls are destitute of enthusiasm. You gain in weight what you lose in number; you gain in force what you lose in show. The prayer of every devout heart should be: “Baptise me as with fire.”
The answer of the people was marked by the spirit of willinghood. Some form of the word willing occurs again and again: “Every one whom his spirit made willing”; “As many as were willing-hearted.” God will have nothing out of the reluctant hand. We may throw an offering down, but it is not taken up by Heaven. It evaporates downwards; it is not received by the condescending and sympathetic sun. There are people, blessed be God, in every Christian land, who are content to find their whole joy in doing good. They say they have no higher delight; they are inventive in beneficence; a smile irradiates the face as with an inner light when they have hit upon some new method of showing love and loyalty to God. The Church is large enough for all they are and have, and if its line leave any out side, they will extend the Church so as to include all things harmless, beautiful, tender, gracious; and so the Church roof shall be large as the firmament. This is the ideal towards which we should work. See what willingness implies. Being intelligent, it means conviction, saying, if not in words yet in actions, “This is right: this is the road that leads onward, upward, Godward, and we take it inch by inch, here very steep, there almost dangerous; but this is the road.” It implies self-denial. There are men strange as the sentiment may sound in our ears abasing all miracles into commonplaces, who do deny themselves that they may have another coal to put upon God’s altar. There is no miracle Diviner than that extravagance of economy; men who pinch themselves that the child may have another year’s schooling, women who say nothing of their deprivations that they may add something to the success of some cause of progress and righteousness. There are men and women who have concentrated themselves upon what they believe to be a Divine work, and they are the men and women who make the noblest and brightest chapters in history. There may even be a touch of superstition in their veneration; submitted to a very close analysis, what they do may exhibit here and there a combination and admixture of elements hardly to be approved by an absolutely accurate chemistry; but the fire that is in them is a wondrous solvent and disinfectant, and is accepted of God, who is himself fire, as something kindred to his own eternal nature. Out of such conviction and self-denial there comes a process of education. We thus become used to certain methods and sacrifices. A habit is begun, continued, consolidated, and at last it expresses itself in new solidities of character. We cannot build a tabernacle in a day. The tabernacle is a symbol of life or it is nothing. This beautiful creation in the desert something between a thought and a thing is a symbol of that nobler tabernacle human life, spirit, character; and we know that the element of time has much to do with the perfecting of the building. It takes a long time to make a fit tabernacle it will take the time of eternity.
The answer was enthusiastic and expressed willinghood, ana yet it involved work of every kind. A Church must go to work if it would enjoy the spirit of unity and peace.
The answer was the deepest and truest cure of all murmuring, The people had been murmuring again and again, but the moment they began to work they ceased to complain. A new music steals into the strain of the history; we hear the motion, we observe the activity, we are astounded by the energy; and what appears to be the tumult of enthusiasm and passion settles into a deep harmony of consent and sacrifice. You would murmur less if you worked more. An evil thing is idleness. It must always sit with coldness, and the two must keep one another in evil countenance. Yet we have come to such a time in the history of things when the sons of rich men have nothing to do, and therefore they do mischief with both hands. Their fathers made the money, rendering work unnecessary, and therefore the sons rot in corruption or become enfeebled through inaction. It is the same in the Church: the great wars are all over and “the battle flag is furled.” Now we have come to periods of criticism, dilettanteism, easy and self-comforting speculation; we have turned theology into a box of toys or into a chest of wooden mysteries which we open from time to time trying to fit the pieces into some reluctant unity. Persecution is dead; penalty for conviction is obsolete. We have fallen upon the evil times of theological exhaustion and luxury. Verily, we are dainty in our taste now; some men we will not hear, without knowing them, without so much as having heard their names, we turn away in implied disgust from their offered ministry. This comes of living in periods of intellectual and theological confectionery. What is to be done? Who can tell? It is easy to go with the multitude; it is comfortable to have no convictions; it is delightful to be relieved of every duty but the pleasant one of passing criticism upon other people. The tabernacle is built, the temple is finished, theology is concluded, the last volume has been published, all the standards have been erected, and we have fallen upon the evil times of having nothing to do. We are wrong; there is more to be done now than there ever was before; every wall of the sanctuary is to be heightened, the foundation we cannot touch, that was laid in eternity; but what room there is for enlargement, for improvement, for increase of hospitality, for growth in all noblest wisdom and sympathy! What an opportunity there is this day for the Church to stand outside her own hospitable walls and say to the sons of men, “This is your Father’s house, and in it there is bread enough and to spare”! The Church includes all other houses that are at all good, or that want to be good. What is the Church to our imagination? Let there be one great central meeting-place; but that will not suffice. Round about there must be a thousand little houses, outer dependencies having direct connection with the house-fire and with the house-comfort; so near that the voice of prayer can be overheard; so near that now and again some gentle tone of celestial appeal can penetrate. All schools, all asylums that express the spirit of philanthropy, all houses devoted to the education and the culture of the human soul with all its varied mystery of faculty, should be included. I would let them all build against the Church, so that the Church should be one wall of the building; and the time may come when all the outside dependencies and attachments may be turned inside; then we shall know the meaning of the doctrine uttered by the sweetest of all voices: “In my Father’s house are many mansions.” The eternal appeal of Heaven is for service. This is the wisdom of God; he keeps us at work, work which he lightens with pleasure, which he intermits by many a Sabbath day’s enjoyment and quietude, work which brings its own reward; work which is not service only but payment on the spot; we are rewarded by the mere doing of it. When we are in the passion of the service we feel that any other compensation than that given by service itself is unequal to the sublime occasion; it fills the soul, it enchants the spirit with highest delight; it brings the worker every eventide into the very peace and security of heaven. The one thing to be feared is stagnation. That is to be feared with all the terror possible to the human soul. Fear no opposition, fear no atheism, infidelity, unbelief, controversy, hail it; welcome it; your enemies may be turned into your friends; but what can we do with stagnation? That is the deadliest unbelief; disbelief as implying intellectual activity it is not, but unbelief as implying intellectual stagnation and spiritual death it is, and therefore it is the worst form of opposition to the demands of Heaven. Better have a tumult than stagnation. Better that our services should be interrupted than that they should be conducted perfunctorily, beginning in coldness and ending in some deadlier chill. Better have war than death. Hear Heaven’s sweet appeal for service, for sacrifice, and know that the appeal is not the demand of exaggeration, but that it is inspired by the very spirit of consideration for human feeling, and expresses the very philosophy of human spiritual education.
Prayer
Almighty God, thou dost pity the weak and encourage them that have no strength. Thou art known unto us as a shepherd. Thou dost carry the lambs in thine arms, yea, thou dost hide them in thy bosom as if thou didst care for them with the solicitude of love. Their weakness is thine opportunity: they never know what a shepherd thou art until they are distressed by weariness. It is so with every soul amongst us. We do not know thee in our pride and haughtiness, in the abundance of our strength and wealth; we say then, There is no God. So thou dost chasten us and abase us with many an affliction. Thou dost bark the fig-tree and take away the one good plant, and turn all our clients and supporters away from our door; thou dost send a sharp pain into the head, and thou dost afflict every joint with rheum; and then we look around, and wonder, and cry, and ask for any man who can bring up the Samuel we have despised. We have run with the footmen, and they have outrun us: we have tried our strength with the horses, and they have fled away far beyond us; now that the swellings of Jordan have next to be encountered we are dismayed. But thou wilt help us; even at the last, thou wilt not forsake us. Thou mightest well do so, for we have turned our backs upon thee, and have been pleased with any idol that could for the moment dazzle and fascinate our fancy. But thou art pitiful; thou wouldest rather save than destroy; thou hast no pleasure in the death of the wicked, thou hast no pleasure in any death that is not the precursor and condition of larger life: then it is not death but some servant of thine whom thou dost employ in thine infinite household. We are wanderers, and the darkness has come on suddenly: find a rest for us. We are mariners, and all the winds of Heaven have seized upon us, and we are rolling and staggering to and fro like drunken men: Lord, give the elements charge concerning us. We live for one little day, and we ruin the generation that comes after us by foolish careful kindness. We toil and slave, and mass our wealth, and spare our young ones from toil and labour, and, behold, we have wrecked them and made fools of them. Pity us! Our kindness is a mistake; our prevision is blindness. Give us great lessons, great comforts, great blessings, in the Lord of the Cross, the Man who shed his blood, the Saviour of the world, mighty to save, unwilling to destroy. Amen.
Fuente: The People’s Bible by Joseph Parker
XXVII
THE TABERNACLE
Exodus 25-31; Exodus 35-40
This chapter covers thirteen chapters of Exodus, and, of course, I can only touch them in places. These chapters are 25-31; 35-40.
1. Was there a temporary tent before this tabernacle was built?
Ans. You will find in Exo 33:7-11 , that there was a temporary tent and on one occasion it was moved outside of the camp.
2. What were the names of the tabernacle and the reasons therefore?
Ans. First, the “tabernacle of testimony, or witness,” Exo 38:21 ; Num 17:7-8 . Those two names mean the same thing. The tabernacle of testimony, or of witness; and the reason of this is that this tent was the depository of the testimonials; anything that was to be kept for a testimony was to be kept in this tent; for example, in it were the tables of testimony or God’s autograph on the two tables of stone containing the Ten Commandments. That copy was kept as a witness; then in it was the book of the covenant, that is, those chapters, Exo 19:1-24:9 . That part is called the book of the covenant. That was in Moses’ handwriting. Then there were the records made by Moses, that is, the Pentateuch, the entire Pentateuch was put in the tent and kept in there; then Aaron’s rod that budded was put in there and a pot of the manna and later the brazen serpent that Moses erected. All of these were memorials. Now the tent that held these testimonials was called the tabernacle of the witness, or the testimony. That accounts for one of its names.
Next name, it is called the “temple of the Lord.” You will find this name in 1Sa 1:9 , and 1Sa 3:3 ; the reason of that name is that there God was approached and propitiated and worshiped and that gave the name “temple.”
The third name is the “house of the Lord,” because he occupied it. He was the dweller in it. As a Shekinah he dwelt in there symbolically between the Cherubim on the mercy seat and hence it was called the “house of the Lord.”
The fourth name is “sanctuary,” that is on account of its holiness. It was holy unto God; the most holy place, the holy place and the whole ground, or campus, was set apart to sacred purposes, hence, the sanctuary.
The fifth name for it was the “holy oracles”; that applied, of course, only to what is called the “most holy place”; that is very frequently in the Bible called the oracle of the temple, the most holy place. It is so called in Psa 28:2 , and in 1Ki 6:5 . Now, it obtained this name because there God spoke. An oracle is to give an answer to questions propounded. There God spoke, and it was also called the oracle, because in it were kept the written words of God, the place of the oracle; the book of the Pentateuch was kept in there. Now, the references here are very numerous on this oracle question. In 2Sa 16:23 ; in Act 7:38 , and in Rom 3:2 are some references to this most holy place as the oracle: “What advantage then hath the Jew? Much every way, but chiefly because unto them were committed the oracles of God.” There the oracles mean the same thing as the Bible, that is, as their Bible grew in volume it was kept in that place; that was the oracle for their Bible.
Now, I repeat the names of this tabernacle: (1) The tabernacle of the testimony, or witness; (2) the temple of the Lord; (3) the tabernacle is called the house of the Lord; (4) the sanctuary; (5) the oracle.
3. What can you say about the pattern of this tabernacle?
Ans. It was God’s pattern, copy, shadow, or type of a true sanctuary in heaven, that is, there is in heaven a true sanctuary, a true holy place, a most holy place, and as the poet Campbell says, “Coming events cast their shadows before,” so that reality in heaven casts its shadow before in the form of this copy or type. And when the real thing came of course the shadow disappeared. Anyone walking from a light casts his shadow before him, and the shadow will get to an object first; now when the substance gets there, the shadow is gone. I give you some very particular references on this word pattern, what it means and about God’s being the author of it. He furnishes the complete plan and every detail of the specifications. Not only for this sanctuary but for its successor, the Temple, and for the Temple’s successor, the church on earth, and for its successor, the church in glory. I give you some scriptures in point: Exo 25:40 ; Exo 26:33 ; Exo 27:9 ; Exo 39:32 ; Act 7:44 ; Heb 8:2 ; Heb 8:5 ; Heb 10:1 .
All of those refer to this sanctuary that Moses built as having been made according to a pattern which God furnished. Moses was commanded to see to it that everything be made according to the pattern. Now to give you an illustration that will come more nearly home to you, I got an architect to draw me a plan of a house to live in near the Seminary in Fort Worth. He drew four floors, that is, four floor plans; two side elevations, a front and a rear elevation; then a long list of specifications as to material, how that material was to be used, and the bill of the lumber, and of the brick and of the stone, and everything in it was put down. Now when I went to let that contract the contractor entered into a contract to build it according to the plans and specifications. If he had varied a hair’s breadth from what that architect put down, I could have held him liable.
I make this remark to you in order to correct some loose thoughts. People that insist upon sticking to God’s plans and specifications on the tabernacle and on the Temple, will deny that he has any plans and specifications on their successor, the church, and that nearly anything will do for a church, and that they can put things in nearly any sort of an order; they can commence with communion on the outside before a man is ever converted, and as a means to conversion; they can baptize him before he is converted, or they can dispense with it altogether. It is one of the most appalling signs of the times, that there is such looseness with reference to God’s positive institutions. It is a thousand times more important that the church be strictly continued and followed in all God’s plans and specifications than it was with this tabernacle, and yet there was not one-eighth of an inch variation in the measurements of this tabernacle. You may settle it that God is a God of order and not of confusion. This tells us here about certain tables and it tells us how those tables were to be constructed, and what was to go on them, and just where they must put them and just how they were to use them. Some people take the table of the church and put it outdoors and just call up Tom) Dick, and Harry to come and partake; a thing that you wouldn’t dare to do in my house; you couldn’t say where my table should be put. I do that. We certainly ought to allow God the same privilege about his table. You could not invite guests to my house, to dine; I must do that. We ought to allow God that privilege. You are the judge of what you put on your table, and we should let the Lord tell us what to put on his table. Then don’t go and invent a hundred things to tack onto what God has specified.
4. What were the materials of this sanctuary and their value?
Ans. There are eight kinds of materials specified. I will commence with the costliest. There are quite a number of very precious stones, jewels, some of them of exceeding great value and beauty. They are enumerated. The next was gold. The pattern tells you just exactly what gold must be put in it. Some of it was simply threads of gold. The gold must be beaten out very thin and then cut into the finest threads of gold and work these threads into the cloth. And the plans must not be varied from by one single thread of that battered gold.
Then the next material used was silver. It specifies in every particular where that silver was to be used. And the next was brass, and then it tells just what should be made of brass, whether the outside mold, or the brazen altar, or some brazen socket in which a pole or post rested.
The fifth material was the acacia wood, very common in that wilderness, and it was a very hard wood, hence exceedingly durable for building purposes of any kind. Now, it is a notable fact that this old tent had a good deal of acacia wood in it in certain places; it was existing up to the time that Solomon built the Temple, all the posts around it, all of acacia wood. When I read about it I am reminded of what a little boy in North Texas said with reference to bois d’arc. He said a bois d’arc fence would last through two eternities; that he and his daddy had tried it several times. In other words, it doesn’t wear out at all and it doesn’t rot. I know a bois d’arc fence now that is ninety-one years old, and it is just as sound as a silver dollar. So that acacia was the kind of wood to be used. The wood that went into the ark of the covenant consisted of a base of wood and then there was a covering of gold, and the wooden base of that ark was there in that Temple nearly a thousand years later when Nebuchadnezzar destroyed the Temple. I mention that to show you how much better it was for those people to follow God’s specifications about the wood. Suppose they had put in something that would have rotted in about two years.
The sixth element of material was the various kinds of cloth. This cloth would either be what is called fine twined linen, finished linen made out of the flax, or it was a coarse cloth made of goat’s hair or it was woolen cloth, or it was made out of skins what is called badgers’ skins, though probably not badgers’. It was more likely to have been the skins of sea animals and that skin was impervious to water when the animal was in the water, and remained impervious to water. They needed cloths for all things, for the girdles, and for the different classes of garments that are specified and for the veils. The seventh element of material was olive oil, pure beaten olive oil. That was to be for the lamps, and the eighth and last specification of the material was spices, perfumes that were to be for anointing. For instance he gives a prescription of the holy anointing oil, with olive oil as a base, and his directions will tell you just what spices to put in it and precisely what proportion; so many parts of one and so many parts of another. And they are not only commanded not to vary from that but they were never to make that holy anointing oil to be used for any secular purpose whatever. A king on his throne couldn’t have as much made as would stick to his little finger.
The question says, give the materials and their value. Unfortunately we have no means of valuing all the materials that were used. There is one place in your lesson that gives you the weight, troy weight, of the gold, silver, and brass, and I can tell you what that was: 3,350 pounds, troy weight, of pure gold; 11,526 pounds, troy weight, of pure silver; 8,112 pounds of brass. The measure is given. A shekel was a weight or measure as well as a piece of money. They give it in shekels and these shekels converted into pounds, troy weight, and you can convert these pounds, troy weight, into dollars and cents so far as gold and silver are concerned, into the present worth.
5. How was this vast amount of materials obtained?
Ans. Every bit of it was by voluntary contribution. Chapter 25 commences with the word of God to Moses to call upon the people to make an offering for the sanctuary. But God declines to take any offering unless it is a free will offering; it must be on the part of the willing heart. And when you turn over to read about how David got the material for erecting the Temple it is a most thrilling part of the Old Testament; the biggest contribution the world ever saw was collected. It is a fine thing to preach on, and a good suggestion to preachers when building a sanctuary for the Lord to take contributions from the willing heart.
6. Who were the artificers that made all these things, and how were they qualified to make them?
Ans. Some of the work was very delicate and required the greatest possible skill and nicety in construction. Exo 31:2 : “And the Lord spake unto Moses saying, See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: and I have filled him with the Spirit of God, in wisdom, and in understanding and in knowledge, and in all manner of workmanship, to devise cunning works, 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. And I, behold, I have given with him Aholiad 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.” Only two of them are mentioned by name.
7. What arts were implied in building this tabernacle?
Ans. Well, you can see that they couldn’t have cloths unless there were weavers and they would not have different cloths unless they had industries, and that precious stones couldn’t be cut unless there was lapidaries; and wood couldn’t be carved so beautifully unless there were skilled men in wood carving, and the structure couldn’t be planned and carried out unless there were architects. Then there bad to be the most exquisite work on the high priest’s garment there was to be on the bottom or border a row of pomegranates and bells, a pomegranate and a little bell, then a pomegranate and a bell, and so on all around it. It bad to be the most perfect thing. Whenever the high priest moved the bells would ring, and he couldn’t stop when he was performing the ceremonies in the most holy place. If the bells stopped ringing he would die instantly; and the people ‘would keep praying on the outside as long as they heard the bells on the high priest’s garments ringing. That shows that the high priest rings out to God the petition that they send up, and that shows the intercession. The bells in heaven upon his robe are always ringing, so he is praying for you all the time.
Now you see that to have the instruments to do all these things implied manufacturers; the jeweler’s tools, the carving tools, and the brass; they must have foundries. Think of the number of arts, and what a tremendous change had taken place in these people after they went into Egypt. They were nomads, ranch people, cowboys till then; when they got to Egypt they learned agriculture, city building, architecture, all sorts of fine work, and now it is all brought out with them, and when they go to leave Egypt, the Egyptians are so glad to get rid of them, God put it in the hearts of the Egyptians to bestow on the Jews gold and silver and jewels, and that is where all this gold and silver comes from that they are using now to build the tabernacle.
8. Define the whole space of the court.
Ans. Here the student should make a diagram and let that diagram show the relative places of the entire court, the heights of the curtain wall around that court and the gate of entrance and where the altar, i.e., the brazen altar, is placed, and where the laver is placed, and how they got into the holy place and then into the holy of holies. And he should show in that diagram just where Moses’ place was, and where Aaron’s place was, and the places all around that diagram of the court where the Levites were, and which of them on this side and which on that side, and then show the tribes camped around it; what three tribes on the north side, what three on the south, on the east and on the west. If you want to see a diagram so that you will have nothing to do but copy it, get (and every reader of this book ought to have what I have urged them to have) the Rand-MeNally’s Atlas by J. L. Hurlbut. You ought to read what it has to say about every lesson that we have. And if you have the Hurlbut Atlas it gives you just the picture that I have drawn mentally and orally, showing the length, breadth, and height of the court; showing you where the gate is on the east; showing you just where Moses was to be, where Aaron was to be, where the Levites were to camp, and where the other tribes were to be placed all around it; how big the tabernacle was, how big each division was, and how big the most holy place was in cubic measurement. The question is, Define the whole space of the court.
9. What are the tent divisions, and the sizes of the divisions?
Ans. The tent was divided into two divisions, the holy place and the most holy place, and they were separated by what is called the veil of the Temple, but it came to be a tremendous thing in the Herodian Temple seventy feet long and thirty feet wide, and four inches thick, and so woven that ten yoke of oxen couldn’t tear it, and yet when Jesus died it was rent in twain from top to bottom. The sizes are given in the Atlas.
10. What were the contents of the most holy place?
Ans. There were just two things in there, and don’t you ever put anything else in there. These are the articles, viz.: the ark, which is one thing, and the mercy seat which rested right on top of it; of course, the mercy seat which rested right on top of it had its propitiatory place where the atonement was made, and the Cherubim of pure gold (of course, there were things in the ark the witnesses: the pot of manna, Aaron’s rod, the brazen serpent, and so on). But two things are in there the mercy seat, which is on top of the ark: a chest with its contents inside, and the mercy seat resting on it.
11. How was the most holy place lighted?
Ans. There was no light in it, but clouds of darkness: “a thick pavilion of darkness is my habitation.” Whenever you get to the church in glory the expression, “There is no temple, there is no altar or shrine,” doesn’t mean the general structure about the shrines, just as the mercy seat on top of the ark constituted the shrine. When you get to the church in glory there is no shrine there. Why? Because the Lord God and the Lamb are the light thereof. Now down here in this tabernacle there was a shrine, the Cherubim) and the Shekinah signifying the presence of God.
12. Who enters, and how often, into the most holy place?
Ans. The high priest only, and that only one time a year. Nobody could ever see the outside of what was in there. They couldn’t see the outside of the ark nor the outside of the mercy seat. It was always carried, but it was carried covered. And the tent was first put up upon arriving at a camp and after the tent was put up the bearers of the ark carried it on the inside, and when they went out Aaron alone uncovered it. He was the only one that ever saw it.
13. What were the contents of the holy place, where were the contents set up, and what did they represent?
Ans. Just three things were in there. There was the seven-branched golden candlestick; the light of that lamp was never allowed to go out at night. It was trimmed every morning and lighted every evening just before dark. That candlestick or lampstand was just one lampstand. The one that was in the Temple when Titus captured Jerusalem was carried to Rome as a trophy. Another thing in there was a table, and on the table six loaves of bread in one place and six loaves of bread in another place and a cup; in the third place, there was a little altar called the golden altar in contradistinction from the big one on the outside, the brazen altar. This altar was covered with gold and on that was the frankincense, or incense; the material is frankincense, and it became incense, going up when it was burning in a beautiful smoke and very fragrant. Now as you enter that division from the east, the right hand will be the north. Which one of the things do you out on the north? Do you put a table, a candlestick, or a golden altar? Which one do you put to the south, and which one in the center right opposite the veil that has to be lifted aside by Aaron once a year? The Atlas shows all this.
What do those three things represent?
Ans. They represent the blessings of salvation by grace like the food and the spirit of prayer, as communicants get those spiritual blessings. That bread also represents the twelve tribes shewbread that is, it is bread for exhibition, very sacred, nobody was ever allowed to eat it. David did eat a piece once when he was very hungry and Jesus excused him under the circumstances (he was starving) though “He did eat the shewbread which was against the law.” Now we have found out the contents of the holy place, and how they were set up, and what they represented.
14. Who enters the holy place (not the most holy place) and how often?
Ans. Not the Levites but the priests. The Levites had the run of the court) Aaron the most holy place, the priests the holy place, every day.
15. What are the contents of the court and their respective positions and signification?
Ans. In the open court around the tent there were these things: (1) Near the east gate of the court was the brazen altar, the altar of burnt offering and sin offering. That was the altar of sacrifices. (2) Between that altar and the entrance into the holy place was the laver, a vessel containing water used by the priests in the ablutions necessary to the performance of their duties.
16. Who entered this court and how often?
Ans. Aaron and his sons that constituted the priesthood, and the Levites the whole tribe of Levi that served in the matters of the public worship. They all entered this court. Some of them were in there every day. There were daily offerings, one every morning and one every evening; so that was open all the time to Aaron or his sons or the Levites having special work to perform in there.
17. Where did the people come?
Ans. They came to the gate in the east; they didn’t get inside the gate except in case of their offerings. They brought their offerings to the altar before the tent of meeting.
18. Who were the ministers in the sacrifices and how were they set apart? Divide their respective duties of the court.
Ans. Your lesson tells you all about that: that the ministers consisted of Aaron, the high priest, the priests, and the Levites; just exactly how each one of them was to be consecrated to office; the ritual, etc. Aaron does certain things, and he alone; the priests, certain things, and they alone; the Levites, certain things, and they alone.
XXVIII
THE TABERNACLE (Continued)
1. What was the high priest’s apparel, its use and meaning?
Ans. Your book has a great deal to say about the clothing of the high priest but I shall confine my answer to only two articles of that apparel, viz.: the mitre and the ephod. The mitre was a headdress; towering, and on the front of it just over Aaron’s forehead was a golden plate fastened to the mitre, and on that inscribed, “Holiness to the Lord.” He was never allowed to exercise his high priestly functions unless he had that mitre on.
Now, the other portion of his dress that requires very particular mention is the ephod. The ephod was a garment, a vestment that had a hole cut in it like you see cowboys have in their blankets. It was put on by putting it over the head and the head coming up through that hole, and it came down to the knees. There was an inner robe of course, but I am talking about the ephod. It was carefully hemmed and embroidered around that hole so it wouldn’t tear, just as a buttonhole is, to keep it from widening. At the bottom of the ephod were the pomegranates and little bells that I have told you about. And the bells were to ring all the time that the high priest was performing his functions. It was death to him if they stopped, and their sound was the indication to the people that the high priest’s work was going on and they, on the outside, would pray as long as they heard the bells ringing. That is the ephod proper.
But that ephod had a breastplate, just a span square, at the shoulders; on the ephod was a hook, an ouch, on each side. This breastplate was just a span wide and on it four rows three in a row of very valuable jewels and each jewel had inscribed on it the name of one of the twelve tribes. So that whenever Aaron acted officially he carried over his heart, as a representative, the whole nation of Israel. The twelve tribes of Israel were there, carried on his heart.
The breastplate had two gold chains. The upper part of it had rings and the gold chains went up and fastened to the ouch, or hook, on the shoulder piece of the ephod. Having put on the ephod, he would then take up the breastplate by the two gold chains and hook it to the clasps on the ephod. That would let it drop down on his breast. Then the sides of the breastplate had rings and they were fastened to other hooks on the ephod and that kept it from falling forward, kept it in place.
Now, besides the twelve great jewels that represented the twelve tribes of Israel there were two other jewels, called the urim and thummirn. They went on the breastplate. I am not quite sure but that they were under the breastplate on the inside. The names, urim and thummirn, mean light and perfection. The use of the two particular jewels was to communicate with Jehovah. When the cloud would come down and rest over the tent to signify that Jehovah wanted to have a talk, the high priest would come into the holy place, and the communication would take place. Now, the two jewels Aaron would look at and how, I don’t know and nobody else knows, but through those jewels as a medium, he would understand the communication that had been given to him. Hence a high priest’s method of communicating with God was always through the urim and thummirn. Moses didn’t do it that way, because he was a prophet. God spoke to him direct. But the high priest could only communicate with God through the urim and the thummirn. If he lost those jewels he couldn’t talk with God.
Now, the ephod carrying the breastplate and the two precious stones, the urim and the thummim, was strictly an official robe; so that you often find in the accounts in the Old Testament the expression, “Get me the ephod.” “What do you want with the ephod?” “I want to communicate with God.” The ephod was the robe of communication. You read in the life of David that he went to where the high priest was and told him to put on his ephod and answer him certain questions. Well, the high priest put on the ephod, went up to the door of the holy place, propounded David’s question, looked at the urim and the thummirn, understood the answer, and gave it to David. You read in the book of Judges that Gideon when he assumed to be king had an ephod made so that he could communicate with God. And you read in the prophet Hosea that Israel shall be a long time without a king, without an ephod, and without a prophet. They shall have no means of communicating with God. That is the condition of Israel this day. They have no Temple; they have no high priest; they have lost the urim and thummirn; they have no ephod; no way of communicating with God. Since they reject Christ, the only means of communication, they are shut off. So that the particular thing about the breastplate and its urim and thummirn is that it was a God-appointed means of communicating with the people through the high priest. He adopted a different method when he spoke with the prophets. A prophet was higher than a priest. The prophets communicated with God directly. There are other things about Aaron’s dress, all the details of which had a meaning, but these are the great meanings of the dress of the high priest.
20. What were the regular times of service in this tabernacle?
Ans. Here were the regular times: The daily services every morning and every evening; the sabbath services, that is, once a week; the monthly services, the monthly sabbaths, and the annual sabbaths. Those were the great festivals, three great festivals, and then the Jubilee sabbaths, and in connection with it there came the great Day of Atonement. Those were the regular times of service, but there were provisions for special times of services that I will not now discuss.
21. What the offerings and their meanings?
Ans. I have to answer it so elaborately when I come to Leviticus, I only give now in general terms these offerings: Sin offerings, burnt offerings, eucharistic, or thank offerings; in a burnt offering, all of it had to be burned up. Now, a sin offering had to be burned, but every burnt offering was not a sin offering. I give you this example: If a man wanted to consecrate his whole life to God and brought an offering, that was a burnt offering. Now, that offering had to be burned to ashes on the brazen altar, to signify that God accepted that entire consecration. The sin offering was also burned. Nobody could eat a part of a sin offering. But certain parts of the eucharist, or thank offering, or peace offering, or meat offering could be eaten. Moses ate a certain part, and Aaron and his sons a certain part, and the Levites certain parts.
22. What was the ritual?
Ans. The ritual is that set of rules that told them just how everything was to be done. Almost the whole book of Leviticus is ritual and the larger part of Numbers. For instance, it tells just how every particular offering must be offered. The ritual is the system of rules prescribed, the service and the order of the service in all of its parts.
23. What was the place of the sanctuary in the camp and order of encampment around it?
Ans. I will answer that question more fully when we come to the book of Leviticus. We will suppose Israel is on a march and the cloud stops. As soon as the cloud stops Aaron and Moses stop. As soon as they stop, those carrying the furniture of the most holy place, that is, the ark and mercy seat, set it down there covered. And then the tent is put over it, and then all the arrangements are made about the various articles of the holy place and the court. Then the fence is put up, i.e., the court fence. Now, the Levites come in and camp on three sides, and every tribe knew just where it was to camp one on the north side, one on the east, one on the west, and so on.
24. When was this tabernacle completed and what was the order of setting it up?
Ans. In Exo 39:42 , we have this statement: “According to all that the Lord commanded Moses, so the children of Israel made all the work. And Moses saw all the work, and, behold, they had done it.” Exo 39:42 of that chapter says, “Then was all the work of the tabernacle of the tent of the congregation finished and they brought all the material together before Moses.” Now, the other part of the question was: The order of its setting up? That is explained to you in Exo 40:1-8 ; Exo 40:17 , “And it came to pass in the first month in the second year [that is, since they left Egypt], on the first day of the month, that the tabernacle was reared up. And Moses reared up the tabernacle.” Then it tells how the tent was put up: “Then Moses took and put the testimony into the ark,” brought the ark into its place and then all the other things into their places in order.
25. When was it anointed?
Ans. It was anointed after the setting up, and Exo 40:9-11 , tells about that anointing, that is, setting it apart. And this is what it says on that, “And thou shalt take the anointing oil and anoint the tabernacle and all that is therein and shall hallow it; and all the vessels thereof and it shall be holy, and thou shalt anoint the altar of the burnt-offering and all its vessels and sanctify the altar and it shall be an altar most holy.” “Thou shalt anoint the laver; thou shalt bring Aaron and his sons and make them put on their official robes and anoint them. Thus did Moses.”
26. When was it filled?
Ans. As soon as it was set up and was get apart, and anointed, the record says (Exo 40:34 ), the cloud came down and filled the tent and the glory of it was such that Moses couldn’t enter it. Then God says, “My glory sanctifies this tent.” When we get to Lev 18 , we learn that the tabernacle was sprinkled with blood as well as anointed with oil. Now, you will see from a careful reading of the last chapter of Exodus that a great many commandments are given, telling how things are to be done. Go to Leviticus and Numbers to find out how these orders given in the last chapter of Exodus are carried out. They are prescribed here and they tell you how it is to be done; the orders are given, but in Leviticus and Numbers they are carried out.
27. How dedicated?
Ans. Now, although the cloud had filled the tent, you don’t learn how that house was dedicated until you get to Num 7 . Nearly all of Leviticus and about a third of Numbers ought to be studied with the last part of Exodus. I am going to close what I have to say on this by giving you a little subsequent history of this tabernacle. It went with the children of Israel through all their wanderings. When Joshua got over into the Holy Land he set it up at Shiloh and after awhile it was moved to Nob. There it was in David’s time; then it went to Bethel; then in Solomon’s time it was at Gibeon. David erected a new tent. He didn’t make a new ark of the covenant and new altars and things of that kind, but he did make a new tent when he brought the ark up and put it in Jerusalem. Then he sent to Gibeon later on and that old tent that stood empty at Gibeon was brought but not set up, but just rolled up and when the Temple was built it was put in a chamber of the Temple and preserved, how long, I don’t know.
28. Give the parallels of a later date.
Ans. Well, just as that tabernacle was first prepared fully in all its materials, and these materials were brought together in one place, just so it was done with the Temple. So that when they started to put up the Temple they do so without the sound of hammer. Everything was so carefully prepared before it went up. Just as the church in glory will go up when the time comes. Every living stone will be thoroughly complete: body there, glorified; soul there, sanctified; no work to be done that day. It just goes into place by assembling. In my sermon on the church you will find just how the church in glory will be finally set up, and how that when our Lord built his church, John the Baptist prepared some of the material, which Jesus accepted; and Jesus prepared some of the material. But not all the work of the church was completed until Christ died. When he died he said, “It is finished.” The church was completed.
But that church was not anointed until the day of Pentecost, just as the old tabernacle had to be anointed and the smoke came and filled it. So the church that Jesus built stood open after he left it. He was the guide in it. He was the Shekinah as long as he lived, but when he went away it stood open until the day of Pentecost, when, as Daniel says, the most holy place was anointed. The Spirit came down and filled that house just as the cloud filled the house that Solomon built, and the house that Moses built.
29. What was the position of the cloud with reference to this tabernacle and its signals?
Ans. The normal place of the cloud was up in the air above the tabernacle. If the cloud moved, they moved, and they kept right under it. That was the normal place. If the cloud stopped, they stopped. So that one of the cloud’s signals was its moving, or its stopping. Another one of the cloud’s signals was its coming down and resting on the tent. That signified a communication was desired with the people through the priests. Then the high priest put on his ephod with his urim and thummirn, and went in to receive the communication. If a communication was wanted with Moses, he needed no ephod, since he was a prophet and talked direct with God.
30. What was the value of that cloud for light, shade, defense and guidance?
Ans. All night the cloud up in the air was one great pillar of fire, brighter than all the electric lights of New York City. Night couldn’t come up and touch them. Just think of it being forty years that they never saw the night. Then in the daytime the cloud spread out as a shade and kept the burning sun off them. The heat didn’t smite them for forty years. Then the cloud by its movements infallibly guided them just exactly where to go. They didn’t have to make any inquiries concerning the road they were to follow. They were to follow the cloud. They didn’t have to ask about how soon to start next morning. They were just to wait on the cloud. If it didn’t move, they were to stay right there if it was a year. The whole question was settled as to guidance by the cloud. How was it as a defense? Well, as enemies came, if the enemies were in the rear the cloud moved to the rear and got between them and the enemies with the black face of it toward the enemies. It had a black face and a light face. It would turn the light face toward the Israelites. It did that way when Pharaoh came up after them, and it looked to him like the blackest night the world ever saw, coming right between him and the Israelites, and it stayed there; Pharaoh couldn’t see through the black part of the cloud that was throwing light over Israel, and the Israelites passed through the Red Sea; as soon as they were across the cloud rose up and went on ahead of the Israelites, and Pharaoh following when he got into the midst of the sea, he and his army were swallowed up.
31. What was the value of the sanctuary as a center?
Ans. It was absolutely essential to hold this crowd together. Put three million people out and no center of unity and they will disintegrate; they will go in every direction, but no matter how many the people nor how far out the columns had to spread in marching and the herds had to go in grazing, all they had to do at any time was to look up; away yonder they could see, if in the daytime, the pillar of cloud, if at night, the pillar of fire.
32. What was the value of the sanctuary as an oracle?
Ans. An oracle is a supernatural voice that answers questions and tells you what you are to do.
33. Where was the oracle and what was it?
Ans. The most holy place is many times called the oracle, not because it was the oracle, t)ut because it was there that the oracle spoke. Nobody can estimate how much is the value of an infallible oracle. A case would come up that Moses would not know what to do. “Well, I will go and ask the oracle. I will ask God. God will tell me what to do.” In the New Testament Jesus says, “While you are now asking me questions [they were firing questions at him all the time, and right then in that very discussion of his, Philip says, “Lord, this,” and Thomas says, “Lord, this” and Jude says “Lord, this”] when the other Advacate comes, you shall ask me nothing. You will ask him. You will ask the Holy Spirit. I am going away and you think you will have nobody to answer your questions?” Disciples are interrogation points. They ask questions all the time and often very foolish questions, but Jesus patiently listened and answered, but when he went away that was the thing that troubled them: “Who will answer our questions?” “In that day when the Holy Spirit comes, you will ask me nothing. Just ask him,” says Jesus.
34. How was a communication signified?
Ans. If it was the high priest that was to ask a question, he would put on the ephod with the urim and thummirn and come to the Holy Place, and if the cloud was willing to hear him it would settle down and talk to him, and the same way with Moses, only Moses didn’t use the urim and thummirn.
35. How was the answer obtained and give examples?
Ans. If it was a priest wanting it, the answer was obtained through the urim and thummirn; I will give you some examples: 1Sa 23:9-12 ,-1Sa 28:6 ; 1Sa 30:7-8 ; Hos 3:4 . All these are cases when questions were brought, the methods by which they were brought and how answers were obtained.
36. What was the relative value of this tent and all the other tents?
Ans. A great many tents were necessary for three millions of people. I will let the psalmist answer that question. He says, “The Lord loveth the gates of Zion more than all the tents of Israel.” That tent was worth all the rest of them put together. Without that tent the others would not stand. It was not only the center of unity and the place where the oracle spoke and by which they were defended and guided, but it was the place of God’s presence.
37. What description and explanation the best?
Ans. About the best I know is found in Rand-McNally’s Atlas of the Bible. If you had that book you could turn to a certain page and see the picture of the whole tabernacle, see the diagram showing you just how every tribe camped, where Moses stood, where Aaron stood, etc.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Exo 35:1 And Moses gathered all the congregation of the children of Israel together, and said unto them, These [are] the words which the LORD hath commanded, that [ye] should do them.
Ver. 1. And said unto them, These, &c, ] He often goes over the same things, as the knife doth the whetstone. Good things must be repeated, sicut in acuendo. It is Moses’s own metaphor. Deu 6:7
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Before the work commences, they are reminded of the commandment as to the six days and the seventh, even in the making of the Tabernacle.
children = sons.
the LORD. Hebrew. Jehovah. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
And Moses gathered the congregation of the children of Israel together, and said unto them, These are the words which the LORD hath commanded, that you shall do them. Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of rest to the LORD: whosoever does any work therein shall be put to death. Ye shall kindle no fire throughout your habitation on the sabbath day ( Exo 35:1-3 ).
So one of the strongest parts of the tradition of the Jews today remains the Sabbath day, and as we mentioned a week ago or so that really was a neat law. It was made for man. Man wasn’t made for the Sabbath; the Sabbath was made for man. This is just God’s gift to you: the Sabbath day, a day in which you do nothing. A day in which you just kick back and rest. A day in which you just lie around all day long doing absolutely nothing, not even kindling a fire, just a day of total relaxation.
You would be so much healthier mentally and every way else if you would just take a day off and just cruise, just nothing; just totally relax. But we live in such a geared up society that I think I might be able to last until about eleven o’clock in the morning then I would be climbing the walls. But we need to learn to relax more. We need to learn to just kick back without feeling guilty about it. You have got one day out of seven that God just wants you to kick back and just totally relax and do nothing.
God has given it to you. It’s God’s gift to you. You can take it and enjoy it if you want. If you don’t take it, it is not going to damn you or condemn you. That is the way they had misinterpreted the thing you see. If you dare do anything that violated that Sabbath day tradition, then they were ready to really wipe you out. But in reality it is just a gift of God for you; you would be much better off if you observed it. Not spiritually, it won’t make you any more righteous than anybody else, but just physically you would be a lot better off, mentally better off.
Moses spake to all the congregation of the children of Israel, saying, This is the thing which the LORD commanded, saying, Take ye from among you an offering unto the LORD: and whosoever is of a willing heart, let him bring it, an offering of the LORD; gold, silver, and brass ( Exo 35:4-5 ),
So now he has commanded to take an offering but there was one requirement; you could not give to God unless you did it with a willing heart. Now Paul the apostle in the New Testament tells us that, “when we give to God that it should never be by constraint, but as every man has purposed in his own heart so let him give for God loves a cheerful” literally a hilarious “giver” ( 2Co 9:7 ).
Now God doesn’t want anything from you that you grudgingly give to Him of money, time, service. It is a tragic thing that the church has developed a program in which we pressure people into taking a job in the church. And so a person under pressure thinks, “oh, I’ve got to do it” you know. And they say, “oh no, this is Sunday. I’ve got to go face those monsters again in that Sunday school class. I can’t stand it”, you know. And you’re griping and complaining about what you are doing for God. You would be better off not to do it at all. God doesn’t want any griping servants.
You have signed up for a pledge and now you’re short and you think “oh no” and you write out the check and you’re begrudging the check because you pledged it, better not to give it. God doesn’t want your giving to be by constraint, and yet churches create constraints upon giving. They create finance committees. They have their annual drive. They will come around and get your pledge and so forth and they will give a little pressure, you know.
The important people of the church are sitting there in your front room, as you now have to determine before them how much you are going to support the church this year. And man, you don’t want to look like a cheapskate because these are important people, you know. And after all, he is the superintendent of schools and this guy is a lawyer and all, so you don’t want to look like a cheapskate.
And it is deliberately designed that way so that you will feel pressured to give more than you really want to. That is giving by constraint. God doesn’t want it. He doesn’t want you to over subscribe. He wants you to purpose in your own heart what you want to give. Any giving to God must be willing giving on your part to really be a true gift unto God. Anything else, God hates. God would rather you keep it. There is one thing I can’t stand and that’s someone to do something for me and then gripe and complain that they’ve done it. I would rather that they not do it at all.
There’s one guy that invited us over for dinner and passed the roast beef around the second time and I took seconds. Then he said, “Usually a roast lasts us all week, but this one’s not going to make it.” Man, I had a hard time swallowing that chunk of meat. If he didn’t want me to take seconds, he shouldn’t have passed the plate around a second time. I could respect him much more for that than to pass it around and then complain.
So people do something for God and then go around complaining about what they have done. Give to god and then complain about what they have given. No way. It always has to be of a willing heart. You have got to purpose in your own mind what you want to give. It is none of my business what you want to give. It is something between you and God; and you and a willing heart give to God whatever you are willing and wanting to give, but never out of constraint, never out of pressure.
That is why we have made it a purpose here at Calvary Chapel never to ask anybody to do anything. So if somebody comes up and they say, “Chuck, I would really love to teach a Sunday school class. How do you go about teaching a Sunday school class around here?” I say, “You just found out.” You have got to ask. We won’t come around and put a Sunday school teacher’s book in your hand and say, “Now we really need you to teach this class.” That is something that has to come from your own heart. What you do for God has to come out of a willing heart. That’s the kind that God will reward. That’s the kind of service that God will reward. That’s the kind of giving that God will reward.
And so, that’s the requirement God put even under the law “with a willing heart let him bring it, an offering to the LORD.” You are not only to bring the gold, silver, and brass, but,
Blue, and purple, and scarlet fine linen, goats’ hair, rams’ skins dyed red, badgers’ skins, and acacia wood, oil for the lights, spices for the anointing oil, and for the sweet incense, onyx stones, stones to be set in the ephod, for the breast plate. And every wise hearted among you shall come, and make all that the LORD hath commanded; the tabernacle, his tent, his coverings, the taches, the boards, the bars, the pillars, the sockets, the ark, the staves, the mercy seat, the veil of covering, the table, and the staves, the vessels, the showbread, the candlesticks( Exo 35:6-14 )
The furnishings, and so forth.
And so verse twenty-one,
And they came, everyone whose heart stirred him up and everyone whose spirit was made willing; and they brought the LORD’S offering to the work of the tabernacle of the congregation, and for all his service, and for all the holy garments. They came, both men and women, as many as were willing hearted, and brought the bracelets, earrings, rings, and the tablets, of jewels of gold: every man that offered [offered] an offering of gold unto the LORD ( Exo 35:21-22 ).
And so, notice the giving. It was as a person’s heart was stirred. And that is always the secret of true giving, as God stirs your heart, as God lays it upon your heart. And as you’re willing to give so you should give unto God, but never, never by constraint, never by pressure, never by begging. It cheapens God to beg people to support Him.
The children of Israel brought the willing offering [verse twenty-nine] to the LORD, every man and every woman, whose heart was made willing to bring for all the manner of work, which the LORD had commanded by the hand of Moses. And Moses said to the children of Israel, See, the LORD has called by name Bezaleel the son of Uri; he has filled him with the spirit of God, wisdom, and understanding, and knowledge, and all manner of workmanship ( Exo 35:29-31 );
So these talents and abilities given to him by God in craftsman to devise all of these fancy works, the work of gold and silver and brass, the cutting of the stones to set them, the carving of wood.
And he put it in his heart that he may teach, both he, and Aholiab. Them that he has filled with wisdom of heart, to work all manner of work, of the engraver, and the cunning workman, to do the embroidery, in blue, purple, and scarlet, and fine linen ( Exo 35:34-35 ).
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Fuente: Through the Bible Commentary
This and the four following chapters contain the account of the actual building of the Tabernacle. At the very commencement the Sabbath obligation was again declared. The people were then called on to bring their offerings, the appeal being made to those who had willing hearts. Giving was to be the outward and sacramental sign of the inward grace of devotion to the will of God. It is noticeable that among the offerings the ornaments of the people were conspicuous.
It would seem as though this was the end of the ornaments which they had put off in their contrition. If so it was a double beautiful and sacred ceremony. In the presence of their sin and in deep penitence they had stripped themselves of the signs of a rejoicing people. Henceforward their chief cause of rejoicing would be found in the presence of God among them. This presence was forever symbolized by the Tabernacle of order and beauty. To its construction they brought these symbols of rejoicing.
Fuente: An Exposition on the Whole Bible
the Sabbath and Offerings to God
Exo 35:1-19
Very significantly this chapter commences with the reiteration of the Rest-day. Perhaps the people needed to be reminded that, amid all the din of preparation for the new Tabernacle, they were not to allow their work, however noble the object, to break in on the Sabbath-keeping of the camp. He then proceeded to enumerate the character of the gifts that were required. Those who had costly heirlooms had nothing too good; and they who could only bring the acacia wood of the desert were welcome to bring that. Women who were clever with their hands might spin the flax or weave the soft white wool of the Angora goat. A wide variety of work was offered, which reminds us of 1Co 12:4, and following. Repeatedly he urged the word willing-hearted, and the Hebrew phrase signifies a heart driven by a holy purpose. Tennyson uses the phrase, Whose heart drove him on like a goad. There was no crack of the taskmasters whip. The love of God constrained. O love that will not let me go!
Fuente: F.B. Meyer’s Through the Bible Commentary
6. The Building of the Tabernacle
CHAPTER 35 The Commandments Concerning the Tabernacle Remembered and the Offerings
1. The Sabbath law emphasized (Exo 35:1-3)
2. The offerings restated (Exo 35:4-10)
3. The tabernacle and its furniture restated (Exo 35:11-19)
4. The offerings given (Exo 35:20-29)
5. The workmen and the teachers (Exo 35:30-35)
It is interesting to review the events and steps which lead to this consummation in Exodus, the setting up of the tabernacle. After Jehovah had redeemed His people and led them through the wilderness to Mount Sinai , dealing with them in grace, the law covenant was made. It was broken by them in their rebellion and idolatry. Intercession and another covenant followed, mingled with grace. And now there is obedience and the tabernacle is put up. And when it was finished the glory filled the place, showing that God was well pleased. Jehovah dwelt there with His people. In New Testament times, the true church is His dwelling place, an habitation of God through the Spirit. When the age to come, the millennium is reached, He will again dwell in the midst of Israel and manifest His visible glory in Jerusalem and above the city. Then comes eternity when God is all in all. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and He will dwell with them (Rev 21:3).
The Sabbath rest is once more mentioned. This is not a vain repetition, nor is it the mark of imperfection, or the work of different writers, as the critical school has claimed. Rest precedes the work, not work precedes the rest. This is the blessed spiritual principle. This cannot be under the law, but it is blessedly so under grace. We rest in Him, and He gives us rest so that we can labor and give back to Him.
All the details commanded by Jehovah concerning the tabernacle are repeated and also the material to be furnished by the people in free will offerings. How needful was the repetition! He had made the specifications show what they were to bring, as He has shown in His Word the service and work He expects of His people. And then we behold their willing service. Men and women came and brought their gifts. How it must have refreshed His heart. The women are prominently mentioned. The willing heart and the cheerful giver are also seen in the New Testament. When in the future the day of Christs power dawns (His second coming) His earthly people, Israel , will be willing to bring their all to His feet: Thy people shall be willing in the day of Thy power (Psa 110:3). Then they will build that great and glorious millennial temple, the house of prayer for all nations.
Once more the two leading workmen are mentioned by name and the fact is made known that the Spirit of God fitted them for the work. But something is added here which we do not find in chapter 31, And He hath put in his heart that he may teach, both he and Aholiab, the son of Ahisamach, of the tribe of Dan. Besides having the spirit of wisdom they also had the gift of teaching, to pass on to others what they had learned.
Fuente: Gaebelein’s Annotated Bible (Commentary)
These: Exo 25:1-40, Exo 31:1-11, Exo 34:32
do them: Mat 7:21-27, Rom 2:13, Jam 1:22
Reciprocal: Exo 39:32 – all the
Fuente: The Treasury of Scripture Knowledge
Section 1. (Exo 35:1-35; Exo 36:1-7.)
The free-will offerings.
The first section reminds us of what we have seen to be a necessity if God is to dwell among men; it must be amid their praises. And that not merely as if God must have His due, but because also these praises are the only effectual proof of hearts brought back to Him, filled and satisfied, exulting in Himself. With such happy hearts God must surround Himself if He is to dwell among men; and in this sense their gifts and hands must build His tabernacle.
1. But before this is entered upon here comes one of those wonderful revealing touches which we have so often in these types -at first sight striking us by its apparent strangeness and incongruity, but in that very way calling our attention the more. Why should a law as to the Sabbath, so often given before, be introduced here again, at the commencement of the appeal for free-will offerings for the tabernacle? One well-known commentator can only suppose that in the construction of a work of this kind the people might have thought that they were freed from the necessity of any suspension of labor!
But if we seek a spiritual reason, we may find it in this, that rest indeed is only possible in God -in that divine sufficiency which is able to bear all demands upon it. And is not this the first requisite for all sufficiency on our part, this rest in God? a Sabbath to Jehovah, because Jehovah is known as the God of all deliverances, acting from Himself and for the glory of His name? It is this that enables us to bring Him our free-will offering and build His tabernacle. And therefore it is not strange, but simple, that it should be found here, insisted on in the peremptory fashion of the law indeed, but even thus not without its corresponding truth as solemn for the soul.
Thus, then, are we taught in a mystery, that if we are to bring to God, we must first receive of Him, if we are to work for Him, we must first rest in Him; and good it is that He should command us thus to rest in Him.
2. And now we have the call for help as to the tabernacle, both in furnishing materials and in the work: all being precisely specified by Him whose word must furnish thoroughly unto every good work. It is not enough that we have will to serve Him; we must learn from Himself also what He can accept. Would that the service of His people were thus always measured and defined! What they had they brought, little or much, and it was accepted; for when was the service of a willing heart refused by God? A widow’s “two mites, which make a farthing” may be here of more value to Him who discerns the heart than the gifts of many that are rich. Upon the detail we can say little, however: each must learn individually with God what he can do.
3. Finally, we have the gifts given by the Spirit for the work: and here we find in the chief man raised up a representative of Judah, quite according to the part that Judah afterward plays with regard to the tabernacle and that into which it passes, -the temple for which David provides and which Solomon builds. With him is associated, however, one of a tribe we should least expect to see in such a place -one of the tribe which afterward led in apostasy in Israel -the tribe of Dan. Thus God’s grace can work, and knowing that all is grace, why should we wonder at it? But with these there is work for all who had wisdom, -in whose heart God had put wisdom, -none is refused.
The fruit of the Spirit, too, in the hearts of the people is beautiful: they bring so much, that they have to be restrained from bringing! How good a thing to see, and how seldom indeed seen -a thing like this in the work of the Lord.
Fuente: Grant’s Numerical Bible Notes and Commentary
THE TABERNACLE ERECTED
The closing chapters detail the execution of the plan of the Tabernacle previously revealed. In the first we are told of the offerings the people made for the work, in the next four the progress of the building is recorded, and the last we have the completion and acceptance of the whole on Gods part.
NOTE (1) that an important principle in the gifts was the willingness of those who gave (Exo 35:5); (2) the women contributed as well as the men (Exo 35:22); (3) their liberality exceeded the necessity (Exo 36:5-6); and (4) the sum total was very large (Exo 38:24-29), so large, that although the people were laborers in Egypt for the most part, yet they must have had much wealth. We should remember, too, the contribution the Egyptians made to them as they departed.
When was the Tabernacle to be set up (Exo 40:1-2)? How long was this after they had left Egypt (Exo 5:17)? In what manner did God set His seal of approval on the work (Exo 40:34)? What indicates that the cloud now rested permanently on the Tabernacle (Exo 40:36)?
Fuente: James Gray’s Concise Bible Commentary
The six last chapters of this book are chiefly a repetition of what the Lord had commanded Moses. Hence the substance of them has been anticipated.
REFLECTIONS.
God who commanded his sanctuary to be made, has counted the costs, by amply providing the means of its erection. The gifts we find must proceed from a willing heart, and the work must be achieved by those whose spirit he had stirred up. The nation, men, women, and artists, were all cheerfully employed in preparing the habitation of the Most High. Let the christian world learn to do all the works of piety and of charity with these views, and in this spirit. Let us say, with Origen, Lord Jesus, grant that I may have some monument in thy tabernacle. Oh I would wish that some part of the gold might be my oblation, of which the mercy-seat is made and the ark covered, or out of which the candlestick is beaten. But if I have neither gold nor silver, I would at least wish to give brass for the sockets and the rings, and for other things prescribed by the command. Oh that I were one of the princes, that I might offer precious stones for the priestly vestments. That not being in my power, let me find the favour of offering goats hair to the temple of my God, that I may not be found unfruitful in his presence.
Among the Hebrews we might now have seen a noble spirit. The Lord had once more promised to dwell among them, and accompany them to the good land. The princes offered their richest gifts, the ladies offered their jewels of gold and silver. They left to themselves only the simple charms of nature, that their minds might enjoy the nobler virtues of a meek and quiet spirit. The poorer women, destitute of gold, but rich in the labour of their hands, took hold of the distaff, and spun the yarn for the pavilion of God; and those trained to the finer works of the needle, embroidered the curtains with beautiful devices. Let the christian church catch this holy ardour, and serve God and his cause with a heart equally prompt and willing in his work.
The skilful artist, fraught with Egyptian science and celestial tuition, proceeded with the work. Struck with the simple majesty of the sacred model, they added no devices of their own, but conformed their work to the divine counsel and command. What a pattern for christian ministers to follow. Let us disencumber ourselves of the canons and creeds of corrupt ages, and go back to the fountains of scripture for pure water, and to the primitive church for perfect models, that we may build according to the Saviours heavenly plan.
Many of the particular parts of the tabernacle mentioned here, are explained in the preseding chapters. The cubit is thought by Dr. Lightfoot to be but eighteen inches.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Exodus 35 – 40
These chapters contain a recapitulation of the various parts of the tabernacle and its furniture; and inasmuch as, I have already given what I believe to be the import of the more prominent parts, it were needless to add more. There are, however, two things in this section from which we may deduce most profitable instruction, and these are, first, the voluntary devotedness; and, secondly, the implicit obedience of the people with respect to the work of the tabernacle of the congregation. And first, as to their voluntary devotedness, we read, “And all the consecration of the children of Israel departed from the presence of Moses. And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the Lord’s offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments. And they came, both men and women, as many as were willing-hearted, and brought bracelets and earrings, and rings, and tablets, all jewels of gold : and every man that offered offered an offering of gold unto the Lord. And every man with whom was found blue, and purple, and scarlet, and fine linen, and goats’ hair, and red skins of rams, and badgers’ skins, brought them. Every one that did offer an offering of silver and brass, brought the Lord’s offering: and every man with whom was found shittim wood? for any work of the service, brought it. And all the women that were wise-hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen. And all the women whose heart stirred them up in wisdom spun goats’ hair. And the rulers brought onyx stones, and stones to be set for the ephod, and for the breastplate: and spice and oil for the light, and for the anointing oil, and for the sweet incense. The children of Israel brought a willing offering unto the Lord every man and woman, whose heart made them willing to bring, for all manner of work which the Lord had commanded to be made by the hand of Moses.” (Ex. 35: 20-29.) And, again, we read, “And all the wise men that; wrought all the work of the sanctuary, came every man from his work which they made; and they spake unto Moses, saying, The people bring much more than enough for the service of the work, which the Lord commanded to make, . . . . for the stuff they had was sufficient for all the work to make it, and too much.” (Ver. 4-7.)
A lovely picture this of devotedness to the work of the sanctuary! It needed no effort to move the hearts of the people to give, no earnest appeals, no impressive arguments. Oh! no; their “hearts stirred them up.” This was the true way. The streams of voluntary devotedness flowed from within. “Rulers,” “men,” “women” – all felt it to he their sweet privilege to give to the Lord, not with a narrow heart or niggard hand, but after such a princely fashion that they had “enough and too much.”
Then, as to their implicit obedience, we read, “according to all that the Lord commanded Moses, so the children of Israel made all the work. And Moses did look upon all the work, and, behold, they had done it as the Lord had commanded, even so had they done it: and Moses blessed them.” (Ex. 39: 42, 43) The Lord had given the most minute instructions concerning the entire work of the tabernacle. Every pin, every socket, every loop, every tach, was accurately set forth. There was no room left for man’s expediency, his reason, or his common sense. Jehovah did not give a great outline and leave man to fill it up He left no margin whatever in which man might enter his regulations. By no means. “See, saith he, that thou make all things according to the pattern showed to thee in the mount. (Ex. 25: 40; Ex. 26: 30; Heb. 8: 5) This left no room for human device. If man had been allowed to make a single pin, that pin would, most assuredly, have been out of place in the judgement of God. We can see what man’s “graving tool” produces in Ex. 32. Thank God, it had no place in the tabernacle. They did, in this matter, just what they were told – nothing more – nothing less. Salutary lesson this for the professing church! There are many things in the history of Israel which we should earnestly seek to avoid – their impatient murmurings, their legal vows, and their idolatry; but in those two things may we imitate them. May our devotedness be more whole hearted, and our obedience more implicit. We may safely assert, that if all had not been done “according to the pattern showed in the mount,” we should not have to read, “then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle.” (Ex. 40: 34, 35) The tabernacle was, in all respects, according to the divine pattern, and, therefore, it could be filled with the divine glory. There is a volume of instruction in this. We are too prone to regard the Word of God as insufficient for the most minute details connected with His worship, and service. This is a great mistake, a mistake which has proved the fruitful source of evils and errors, in the professing Church. The word of God is amply sufficient for everything, whether as regards personal salvation and walk, or the order and rule of the assembly. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works. (2 Tim. 3: 16, 17) This settles the question. If the Word of God furnishes a man thoroughly unto “all good works,” it follows, as a, necessary consequence, that whatever I find not in its pages, cannot possibly be a good work. and, further, be it remembered, that the divine glory cannot connect itself with ought that is not according to the divine pattern.
– – – – – – –
Beloved reader, we have now travelled together through this most precious book. We have, I fondly hope, reaped some profit from our study. I trust we have gathered up some refreshing thoughts of Jesus and His sacrifice as we passed along. Feeble, indeed, must be our most vigorous thoughts, and shallow our deepest apprehensions, as to the mind of God in all that this Book contains. It is happy to remember that through grace, we are on our way to that glory where we shall know, even as we are known; and where we shall bask in the sunshine of His countenance who is the beginning and ending of all the ways of God, whether in creation, in providence, or redemption. To Him I do most affectionately commend you, in body, soul, and spirit. May you know the deep blessedness of having your portion in Christ, and be kept in patient waiting for His glorious advent. Amen.
C. H. M.
Fuente: Mackintosh’s Notes on the Pentateuch
Exodus 35-40. Ps. The Construction and Erection of the Sacred Tent.This division of the book is generally recognised as coming from the latest stratum in the Hexateuch. This conclusion can be denied (as recently by A. H. Finn in JThS 16:449481) only by those who ignore the number, variety, and independence of the converging lines of proof which point to it. The clearest and most specific ground for it is that the later elements in the appendix (Exodus 30 f.) to Exodus 25-29 are here redistributed and put in their proper places. Further, the radical differences of order, and astonishing omissionsas, in places, of the incense altar and the laver (both among the supplements in Exodus 30)in LXX require the assumption that the Gr. translators had the material before them in an earlier and less well-arranged draft of the Heb. text. It does not follow that all differences are due to this cause, and the suggestion that the translators were not the same for Exodus 25-31 and Exodus 35-40 is shown by Finn to be ill-supported, as the present writer had independently pointed out in 1914. But the general conclusion (arrived at by Popper in 1862) that the Alexandrian Jews c. 250 B.C. had not yet received the Heb. text in its final form as we have it, sheds a flood of light on the flexibility and capacity for growth and adaptation which the Pentateuchal laws of worship preserved even at that late date. The virtual stereotyping of the text was probably subsequent to the fall of Jerusalem, A.D. 70.
The repetition of detail is minute and the verbal correspondence is close, but the copying is not slavish or unintelligent; e.g. clauses that relate to erection and use are disregarded till the right point is reached in Exodus 40. Besides the two full-length descriptions, the plan (Exodus 25-31) and its execution (Exodus 35-39), there are no less than five summaries, Exo 31:7-10, Exo 35:11-19, Exo 39:33-41, Exo 40:2-15, Exo 40:18-33. The differences of order and contents between these, and between the Heb. and LXX, confirm the conclusions as to the gradual elaboration of these chapters. From the point of view of the student of religion this last division adds little to what went before (but see Exo 35:20-29 below).
Exo 35:1-3 Ps. The Sabbath.This summarises Exo 31:12-17, but the kindling of fire is not elsewhere expressly forbidden in OT.
Exo 35:4-19 Ps. Summary of materials needed and things to be made. This follows generally the order of Exodus 35-39, nut veil and screen are put in order of erection, not together as Exo 36:35 ff.
Exo 35:20-29 Ps. The Willing Contributors.The picture presented, of generous and general giving for the sanctuary, in its spirit happily expresses the joyous readiness of Yahwehs worshippers in the earliest times to bring their best gifts in His honour, while the costly gifts reflect an age when wealthy individuals had become numerous. The contribution of fabrics by the women, still the spinners of the East, is noted in Exo 35:25 f.
Fuente: Peake’s Commentary on the Bible
THE FREE WILL OFFERING
(vs.1-29)
It is only in verse 4 to 29 that God asks and receives a free will offering from Israel, and it may seem strange that verses 2 and 3 previously insist once more on the observance of the Sabbath day. But this has a vital spiritual significance. Only in the spirit of resting from our own works can we really present anything to God. If we come in a spirit of self confidence in what we have to secure the things we bring to God, this is not acceptable to Him. We must remember that all belong to Him in the first place, as David says, “of Your own we have given You” (1Ch 29:14). In fact, the abundance which the children of Israel possessed was the result of God’s working in the hearts of the Egyptians to give Israel such riches as to spoil the Egyptians (ch.12:35-36).
The Sabbath was the one day in which no work was to be done. Also no fire was to be kindled that day (v.3). This would be a cruel law if applied to the inhabitants of an extremely cold climate, but it applied only to Israel. The Sabbath also was to be a day when God’s judgment was not kindled, — neither a day of work nor of judgment, but of rest. It looks on therefore to God’s eternal day, when He will have accomplished all His work, and judgment has accomplished its ends, so that He may fully rest in His love and rejoice over us with singing.
But we are to consider now that which is not law at all, but in contrast to law. By the word of the Lord, Moses is told to take from the children of Israel an offering to the Lord, but only from those who are of a willing heart (vs.4-5). The law does not speak in this way, but makes stern demands of everyone under it. But the object of all these offerings is to prepare a dwelling for the Lord among them, and grace is the only principle that is allowed to have part in this.
Only because of God’s grace can He ever dwell among His people, and He expects a response awakened only by grace, therefore fully willing hearted. Even in His giving the law. God could not refrain from making clear the fact that law could never provide a cause for His coming to dwell with His people.
Yet any offering to God must be according to God’s instructions, not that which is considered convenient by men. Gold is first mentioned, for it symbolizes the glory of God. Silver speaks of redemption, and copper, of the holiness of God. These are all vitally important and basic to our relationship with God. All the other materials also are spiritually significant, as we have seen in earlier chapters — blue, purple, scarlet, fine linen, goats’ hair, ram skins dyed red, badger skins (possible seal skins), acacia wood, oil, spices, onyx stones and other precious stones to be set in the ephod and breastplate.
As well as willing hearted givers, God expected willing hearted artisans to engage in the work of making the tabernacle in its entirety and all of its furniture, both inside and out. These things are all listed from verse 11 to verse 19, and all have been discussed in considering chapters 25 to 30 which the reader may consult again to refresh his memory.
Having received their instructions, the people went out to obey them, at least all whose hearts were stirred to act with a willing spirit (vs.20-21). Those who appreciated God Himself would be glad to respond in this way. In verse 21 we are told of “a willing spirit;” in verse 22, “a willing heart,” and in verse 29, “whose hearts were willing.”
Both men and women came, bringing “earrings, nose rings, necklaces, all jewelry of gold.” All these things had been used to decorate the flesh. Some might consider it a sacrifice to give them up, but when given in genuine desire for the Lord’s honor, then we should certainly have the attitude of the apostle Paul, who wrote, “What things were gain to me, these have I counted loss for Christ. Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ” (Php 3:7-8). In other words, he did not consider it a sacrifice at all in comparison to what he gained in appreciation of Christ.
So it was also with other materials for this great work of preparing a dwelling for the Lord. Those who possessed blue, purple, scarlet and fine linen, goats hair, ram skins and badger skins brought them, while others brought what they had that would be of service to the Lord Women who had ability for it spun yarn of various kinds, and goats’ hair (v.25-26). The rulers brought precious stones, spices and oil (v.27). Thus all was provided by the willing cooperation of the children of Israel. This stands in beautiful contrast to the unwilling attitude produced by imposing law on the people. At first they may say they will obey the law, but it is not long before they became resentful of it and rebellious.
MASTER BUILDERS PUT IN CHARGE
(vs.30 – Ch..36:7)
By God’s distinct call Bezaleel of the tribe of Judah was given a place of prominence in the work of building. God had filled him with the Spirit of God, to have wisdom, understanding and knowledge as to all kinds of workmanship. This involved artistic design, whether in gold, silver and copper, in cutting jewels, carving wood etc. Besides this working ability he was also given ability to teach, so that others could follow in similar work.
However, another man, Aholiab of the tribe of Dan is to supplement Bezaleel in the work. Dan was the tribe that went first into idolatry and unfaithfulness (Jdg 18:30-31), in spite of which, in the end, “Dan shall judge his people as one of the tribes of Israel” (Gen 49:16). Bezaleel of Judah symbolizes the government of God in His house, but Aholiab of Dan pictures the grace of God, who can restore even from serious failure.
But in the case of both men, they tell us that it is the Spirit of God who energizes all the work that is done in connection with God’s house. Others who labored under these men are mentioned, but not by name, just as it is not necessary that we should be spoken of by name if we are doing the work of the Lord as guided by His Spirit. Are we not satisfied that, wherever we do. He should get the credit for it? — for it is he who actually does the work in us.
Fuente: Grant’s Commentary on the Bible
1. Preparations for construction 35:1-36:7
Following the restoration of the covenant, Moses announced God’s directions for the construction of the tabernacle. In building it the Israelites were to work only six days a week. They were to rest on the Sabbath (Exo 35:2-3).
"Kindling a fire receives special attention here because the people thought that kindling a fire was not a work, but only a preparation for some kind of work. But the Law makes sure that this too was not done." [Note: The NET Bible note on 35:3.]
Moses invited the people to bring their contributions for the construction (Exo 35:4-19; cf. Exo 25:1-9). These materials would have been the Israelites’ own goods. Some were items the Egyptians had given them when they left Egypt and possessions they had obtained from traders they had met during their travels since leaving Egypt.
The people began to bring what the builders needed (Exo 35:20-29). Moses again recognized Bezalel and Oholiab as skillful artisans whom God had gifted and appointed to lead the construction work (Exo 35:30 to Exo 36:2). This provision by God inspired the people to give even more, so much so that Moses had to tell the people to stop giving (Exo 31:3-7). The people proved their commitment to the covenant and to Yahweh by their generous contributions to the project that He had ordered. [Note: See Dwayne H. Adams, "The Building Program that Works (Exodus 25:4-36:7 [31:1-11])," Exegesis and Exposition 1:1 (Fall 1986):82-92.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
CHAPTER XXXV.
THE CONCLUSION.
Exo 35:1-35 – Exo 40:1-38.
The remainder of the narrative sets forth in terms almost identical with the directions already given, the manner in which the Divine injunctions were obeyed. The people, purified in heart by danger, chastisement and shame, brought much more than was required. A quarter of a million would poorly represent the value of the shrine in which, at the last, Moses and Aaron approached their God, while the cloud covered the tent and the glory filled the tabernacle, and Moses failed to overcome his awe and enter.
Thenceforth the cloud was the guide of their halting and their march. Many a time they grieved their God in the wilderness, yet the cloud was on the tabernacle by day, and there was fire therein by night, throughout all their journeyings.
That cloud is seen no longer; but One has said, “Lo, I am with you all the days.” If the presence is less material, it is because we ought to be more spiritual.
* * * * *
Looking back upon the story, we can discern more clearly what was asserted when we began–the forming and training of a nation.
They are called from shameful servitude by the devotion of a patriot and a hero, who has learned in failure and exile the difference between self-confidence and faith. The new name of God, and His remembrance of their fathers, inspire them at the same time with awe and hope and nationality. They see the hollowness of earthly force, and of superstitious worships, in the abasement and ruin of Egypt. They are taught by the Paschal sacrifice to confess that the Divine favour is a gift and not a right, that their lives also are justly forfeited. The overthrow of Pharaoh’s army and the passage of the Sea brings them into a new and utterly strange life, in an atmosphere and amid scenes well calculated to expand and deepen their emotions, to develop their sense of freedom and self-respect, and yet to oblige them to depend wholly on their God. Privation at Marah chastens them. The attack of Amalek introduces them to war, and forbids their dependence to sink into abject softness. The awful scene of Horeb burns and brands his littleness into man. The covenant shows them that, however little in themselves, they may enter into communion with the Eternal. It also crushes out what is selfish and individualising, by making them feel the superiority of what they all share over anything that is peculiar to one of them. The Decalogue reveals a holiness at once simple and profound, and forms a type of character such as will make any nation great. The sacrificial system tells them at once of the pardon and the heinousness of sin. Religion is both exalted above the world and infused into it, so that all is consecrated. The priesthood and the shrine tell them of sin and pardon, exclusion and hope; but that hope is a common heritage, which none may appropriate without his brother.
The especial sanctity of a sacred calling is balanced by an immediate assertion of the sacredness of toil, and the Divine Spirit is recognised even in the gift of handicraft.
A tragic and shameful failure teaches them, more painfully than any symbolic system of curtains and secret chambers, how little fitted they are for the immediate intercourse of heaven. And yet the ever-present cloud, and the shrine in the heart of their encampment, assure them that God is with them of a truth.