Moses spoke to all the congregation of the children of Israel, saying, “This is the thing which Yahweh commanded, saying, ‘Take from among you an offering to Yahweh. Whoever is of a willing heart, let him bring it as Yahweh’s offering: gold, silver, bronze, blue, purple, scarlet, fine linen, goats’ hair, rams’ skins dyed red, sea cow hides, acacia wood, oil for the light, spices for the anointing oil and for the sweet incense, onyx stones, and stones to be set for the ephod and for the breastplate.
“ ‘Let every wise-hearted man among you come, and make all that Yahweh has commanded: the tabernacle, its outer covering, its roof, its clasps, its boards, its bars, its pillars, and its sockets; the ark, and its poles, the mercy seat, the veil of the screen; the table with its poles and all its vessels, and the show bread; the lamp stand also for the light, with its vessels, its lamps, and the oil for the light; and the altar of incense with its poles, the anointing oil, the sweet incense, the screen for the door, at the door of the tabernacle; the altar of burnt offering, with its grating of bronze, its poles, and all its vessels, the basin and its base; the hangings of the court, its pillars, their sockets, and the screen for the gate of the court; the pins of the tabernacle, the pins of the court, and their cords; the finely worked garments for ministering in the holy place—the holy garments for Aaron the priest, and the garments of his sons—to minister in the priest’s office.’ ”
All the congregation of the children of Israel departed from the presence of Moses. They came, everyone whose heart stirred him up, and everyone whom his spirit made willing, and brought Yahweh’s offering for the work of the Tent of Meeting, and for all of its service, and for the holy garments. They came, both men and women, as many as were willing-hearted, and brought brooches, earrings, signet rings, and armlets, all jewels of gold; even every man who offered an offering of gold to Yahweh. Everyone with whom was found blue, purple, scarlet, fine linen, goats’ hair, rams’ skins dyed red, and sea cow hides, brought them. Everyone who offered an offering of silver and bronze brought Yahweh’s offering; and everyone with whom was found acacia wood for any work of the service, brought it. All the women who were wise-hearted spun with their hands, and brought that which they had spun: the blue, the purple, the scarlet, and the fine linen. All the women whose heart stirred them up in wisdom spun the goats’ hair. The rulers brought the onyx stones and the stones to be set for the ephod and for the breastplate; with the spice and the oil for the light, for the anointing oil, and for the sweet incense. The children of Israel brought a free will offering to Yahweh; every man and woman whose heart made them willing to bring for all the work, which Yahweh had commanded to be made by Moses.
Geneva Bible translators 1599 · Public Domain On vv10, 12, 19, 21, 22, 24, 25, 26, 29 Read Exod. 28:3.
Read Exod. 28:3.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4, 5, 6, 7, 22 Exo 35:4 And Moses spake unto all the congregation…
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,
Ver. 4-7, &c. Much of this chapter is to be read in the twenty-fifth, and elsewhere. See the notes there.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv5, 10, 11, 12, 13, 21, 22, 26 Whosoever is of a willing heart, for God values…
Whosoever is of a willing heart, for God values not forced or grudged services, 2Co 9:7.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v20 Moses having made known to them the will of…
Moses having made known to them the will of God, they went home and immediately put in practice what they had heard, Exo 35:20. O that every congregation would thus depart from the hearing of the word of God, with a full resolution to be doers of the same! Observe here,
I. The offerings that were brought for the service of the tabernacle (Exo 35:21, etc.), concerning which many things may be noted. 1. It is intimated that they brought their offerings immediately; they departed to their tents immediately to fetch their offering, and did not desire time to consider of it, lest their zeal should be cooled by delays. What duty God convinces us of, and calls us to, we should set about speedily. No season will be more convenient than the present season. 2. It is said that their spirits made them willing (Exo 35:21), and their hearts, Exo 35:29. What they did they did cheerfully, and from a good principle. They were willing, and it was not any external inducement that made them so, but their spirits. It was from a principle of love to God and his service, a desire of his presence with them in his ordinances, gratitude for the great things he had done for them, faith in his promise of what he would further do (or, at least, from the present consideration of these things), that they were willing to offer. What we give and do for God is then acceptable when it comes from a good principle in the heart and spirit. 3. When it is said that as many as were willing-hearted brought their offerings (Exo 35:22), it should seem as if there were some who were not, who loved their gold better than their God, and would not part with it, no, not for the service of the tabernacle. Such there are, who will be called Israelites, and yet will not be moved by the equity of the thing, God's expectations from them, and the good examples of those about them, to part with any thing for the interests of God's kingdom: they are for the true religion, provided it be cheap and will cost them nothing. 4. The offerings were of divers kinds, according as they had; those that had gold and precious stones brought them, not thinking any thing too good and too rich to part with for the honour of God. Those that had not precious stones to bring brought goats' hair, and rams' skins. If we cannot do as much as others for God, we must not therefore sit still and do nothing: if the meaner offerings which are according to our ability gain us not such a reputation among men, yet they shall not fail of acceptance with God, who requires according to what a man hath, and not according to what he hath not, Co2 8:12; Kg2 5:23. Two mites from a pauper were more pleasing than so many talents from a Dives. God has an eye to the heart of the giver more than to the value of the gift. 5. Many of the things they offered were their ornaments, bracelets and rings, and tablets or lockets (Exo 35:22); and even the women parted with these. Can a maid forget her ornaments? Thus far they forgot them that they preferred the beautifying of the sanctuary before their own adorning. Let this teach us, in general, to part with that for God, when he calls for it, which is very dear to us, which we value, and value ourselves by; and particularly to lay aside our ornaments, and deny ourselves in them, when either they occasion offence to others or feed our own pride. If we think those gospel rules concerning our clothing too strict (Ti1 2:9, Ti1 2:10; Pe1 3:3, Pe1 3:4), I fear we should scarcely have done as these Israelites did. If they thought their ornaments well bestowed upon the tabernacle, shall not we think the want of ornaments well made up by the graces of the Spirit? Pro 1:9. 6. These rich things that they offered, we may suppose, were mostly the spoils of the Egyptians; for the Israelites in Egypt were kept poor, till they borrowed at parting. And we may suppose the rulers had better things (Exo 35:27), because, having more influence among the Egyptians, they borrowed larger sums. Who would have thought that ever the wealth of Egypt should have been so well employed? but thus God has often made the earth to help the woman, Rev 12:16. It was by a special providence and promise of God that the Israelites got all that spoil, and therefore it was highly fit that they should devote a part of it to the service of that God to whom they owed it all. Let every man give according as God hath prospered him, Co1 16:2. Extraordinary successes should be acknowledged by extraordinary offerings. Apply it to human learning, arts and sciences, which are borrowed, as it were, from the Egyptians. Those that are enriched with these must devote them to the service of God and his tabernacle: they may be used as helps to understand the scriptures, as ornaments or handmaids to divinity. But then great care must be taken that Egypt's gods mingle not with Egypt's gold. Moses, though learned in all the learning of the Egyptians, did not therefore pretend, in the least instance, to correct the pattern shown him in the mount. The furnishing of the tabernacle with the riches of Egypt was perhaps a good omen to the Gentiles, who, in the fulness of time, should be brought into the gospel tabernacle, and their silver and their gold with them (Isa 60:9), and it should be said, Blessed be Egypt my people, Isa 19:25. 7. We may suppose that the remembrance of the offerings made for the golden calf made them the more forward in these offerings. Those that had then parted with their ear-rings would not testify their repentance by giving the rest of their jewels to the service of God: godly sorrow worketh such a revenge, Co2 7:11. And those that had kept themselves pure from that idolatry yet argued with themselves, "Were they so forward in contributing to an idol, and shall we be backward or sneaking in our offerings to the Lord?" Thus some good was brought even out of that evil.
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II. The work that was done for the service of the tabernacle (Exo 35:25): The women did spin with their hands. Some spun fine work, of blue and purple; others coarse work, of goats' hair, and yet theirs also is said to be done in wisdom, Exo 35:26. As it is not only rich gifts, so it is not only fine work that God accepts. Notice is here taken of the good women's work for God, as well as of Bezaleel's and Aholiab's. The meanest hand for the honour of God, shall have an honourable recompence. Mary's anointing of Christ's head shall be told for a memorial (Mat 26:13); and a record is kept of the women that laboured in the gospel tabernacle (Phi 4:3), and were helpers to Paul in Christ Jesus, Rom 16:3. It is part of the character of the virtuous woman that she layeth her hands to the spindle, Pro 31:19. This employment was here turned to a pious use, as it may be still (though we have no hangings to make for the tabernacle) by the imitation of the charity of Dorcas, who made coats and garments for poor widows, Act 9:39. Even those that are not in a capacity to give in charity may yet work in charity; and thus the poor may relieve the poor, and those that have nothing but their limbs and senses may be very charitable in the labour of love.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv4, 5, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29 And Moses spake unto all the congregation of the…
And Moses spake unto all the congregation of the children of Israel,.... Continued his speech to them, being convened by him, after by way of preface he had repeated the law of the sabbath, with an additional circumstance to it, "pro tempore":
saying, this is the thing which the Lord commanded; ordered Moses to inform them of as his will, when he was with him upon the mount the first time; but through their idolatry, and time spent in making up matters between God and them, he had not had till now an opportunity of acquainting them with it:
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saying; as follows.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv21–22 Everyone whom his spirit made willing - What they…
Everyone whom his spirit made willing - What they did they did cheerfully. They were willing; and it was not any external inducement that made them so, but their spirits. It was from a principle of love to God, and his service; a desire of his presence with them by his ordinances; gratitude for the great things he had done for them; and faith in his promises of what he would do further.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5, 6, 7, 8, 9, 11, 12, 13, 14, 15, 16, 17, 19, 21, 22, 25, 27 Verse 5. An offering - A terumah or heave-offering;…
Verse 5. An offering - A terumah or heave-offering; see Le 7:1, etc. , Ex 35:6
See, on these metals and colours, Ex 25:3-4. &c.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v21 Exo 35:21-22. Every one whom his spirit made willing…
Exo 35:21-22. Every one whom his spirit made willing — What they did they did cheerfully. They were willing; and it was not any external inducement that made them so, but their spirits. It was from a principle of love to God and his service; a desire of his presence with them by his ordinances, gratitude for the great things he had done for them, and faith in his promises of what he would do further.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv11, 12, 18, 19, 22, 27 See Exo. 26:1-37. It has been already observed Exo…
See Exo. 26:1-37. It has been already observed Exo 25:10 that in the instructions for making the sanctuary, the ark of the covenant, as the principal thing belonging to it, is mentioned first; but in the practical order of the work, as it is here arranged, the tabernacle with its tent and covering come first.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv19, 22, 25 Vestments, in which the vessels of the tabernacle were…
Vestments, in which the vessels of the tabernacle were folded up. (Vatable)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv20–22 all the congregation of Israel departed from the presence…
all the congregation of Israel departed from the presence of Moses--No exciting harangues were made, nor had the people Bibles at home in which they could compare the requirements of their leader and see if these things were so. But they had no doubt as to his bearing to them the will of God, and they were impressed with so strong a sense of its being their duty, that they made a spontaneous offer of the best and most valuable treasures they possessed.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv5, 10, 11, 21, 22, 25 THE OFFERINGS FOR THE SANCTUARY, Exo_35:4-29.
THE OFFERINGS FOR THE SANCTUARY, Exo_35:4-29.
5-9. An offering — See notes on Exo_25:2-7.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4, 5, 6, 7, 8, 10, 11, 12, 13, 15, 18, 19, 20, 21, 22, 23, 24, 25, 27, 29 4. This is the thing which Jehovah hath commanded.…
4. This is the thing which Jehovah hath commanded. See on Exo_16:16.
4–9. The people are invited to make voluntary offerings of the materials needed for the sanctuary. See Exo_25:2-7, from which the list of materials in vv. 6–9 is verbally repeated.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4, 10, 21, 22, 23, 24, 25, 26, 27, 28 (4-9) And Moses spake.—This passage is the sequence and…
THE PEOPLE INVITED TO OFFER THE MATERIALS OF THE TABERNACLE, AND TO ASSIST IN THE WORK.
(4-9) And Moses spake.—This passage is the sequence and counterpart of Exo_25:1-7, and follows exactly the same order in the enumeration of the required offerings. Both passages equally declare the sine quâ non of an acceptable offering to be “a willing heart” (Exo_25:2; Exo_35:5).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4, 5, 11, 12, 13, 14, 15, 16, 17, 18, 19, 21, 22, 23, 24, 25, 26, 27 Vers. 4-20. THE PEOPLE INVITED TO BRING GIFTS, AND…
Vers. 4-20. THE PEOPLE INVITED TO BRING GIFTS, AND ASSIST IN THE WORK OF THE TABERNACLE. Having warned the Israelites against breaches of the sabbath, Moses proceeded to enumerate the offerings which God had said that they might bring (vers. 4-9), and the works which he had required to be constructed (vers. 10-19). In the former enumeration, he follows exactly the order and wording of the Divine command to himself, as recorded in Exo_25:3-7; in the latter, he changes the order, mentioning first the building, with its component parts (ver. 11), then the contents of the building (vers. 12-15), then the court with its contents (vers. 16, 17) together with some details which had been omitted in the former account (ver. 18), and finally the holy garments (ver. 19). After hearing him, the people returned to their several tents (ver. 20).
HOMILIES BY J. ORR Ver. 4-36:8Gifts and workers.
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Learn from this section that the Lord"s work requires
I LIBERAL GIVERS. Almost everything needed for the sanctuary was provided by the free gifts of the people. What was required was readily forthcoming. The only exception to the voluntariness of the givings was the half-shekel of atonement money. (Exo_30:11-17 Exo_38:25, Exo_38:26) These givings, which may well be made the model of our own, were:
1. Willing one whose heart stirred him up, and whom his spiritmade willing" (ver. 21). The Lord "loveth a cheerful giver". (2Co_9:7)
2. According to ability. Each gave as he was able (vers. 23-29). Theprinces gave costly gifts. Others brought silver and brass. Others gave wood. Those who could not give anything else gave work (vers. 25, 26).
3. Universal. All classes gave. The princes, the people, young and old, men and women.
4. Overflowing. So zealous was the spirit of the people, and so abundantwere their gifts, that they had in the end to be restrained. (Exo_36:5-7) When will a like liberality be manifested in the cause of Christ? Liberal givings are needed. There is still much land to be possessed at home. Heathen lands are opening to the Gospel.
5. It sufficed for the work. (Exo_36:7) Thus would God teach us that it is his will that his work should be supported by the voluntary contributions of his people.
6. The giving was made an act of worship Every man that offered,offered an offering (lit. a wave-offering) of gold unto the Lord" (ver. 22). "Every one that did offer an offering of silver and brass brought the Lord"s offering" (ver. 24). This is the true spirit of religious giving. The humblest offering, thus presented, will not fail of acceptance. Cf. the widow with her two mites. (Mar_12:41-44)
II WILLING WORKERS. (Exo_36:1, Exo_36:2) The work, like the giving, was hearty. Those only were asked to engage in this work whose hearts stirred them up to do it. God desires no other kind of workers.
III DIVERSE GIFTS. These were needed for the different parts of the work. The man who made the "pin" (ver. 18) was as truly a worker in God"s service, as Bezaleel, who drew the plans. He had his own gift and use.
IV THE WISDOM OF THE SPIRIT. "He hath filled him with the spirit of God" (ver. 31). "Them hath he filled with wisdom of heart," etc. (ver. 35). J.O.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v29 A willing offering.
Exo_35:29
A willing offering.
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The willing offering
Remember that at this time there was no legislation to Israel about giving. A little while after there were strict laws how much they were to give--and every Israelite was by law presently compelled to give no less than two-tenths--first one-tenth and then another tenth--one-fifth of all his property to God; but now that legislation had not taken place, and they gave in the freeness of their own willing hearts. But God has withdrawn legislation again with respect to His Churchs gifts to Him. Only He has laid down broad principles--and we act upon those broad principles in the freedom of the gospel. And here is our opportunity of testing our great love to God--that we are ourselves to be a law to ourselves, that we should give as the Spirit of God moves us. Now let us see, a little more carefully, some rules for giving. We cannot give before we have received. We can only give Him of His own; and, therefore, he who would be a good giver must be careful first to be a good receiver.
I. Having received largely and freely, then, to give is first to give ones self. And I would advise you, before you make any gift whatsoever, to go through an express act of surrender of yourself to God. That done, then make your gift, whatever it be, that you have in your heart to give--make it a solemn, consecrated gift. By some special acts of prayer, dedicate it to God. Then make your act of charity, to the Church or to your fellow-men.
II. And now the practical question comes--how much ought we to give? A question which, in the freeness of the gospel, it is impossible to answer. The answer would vary according to many circumstances, so that it would be impossible to lay down one abstract law. The line has too often, perhaps, been drawn, that it becomes a Christian to give one-tenth of his income to God. But if a man with small means ought to give one-tenth, then a man with double the means ought to give a fifth; because the rate of giving ought to rise in proportion to the income. And, again, the rate of the giving must be according to the demands and the claims which are upon the Christian. So that those who have families--wives and children--depending upon them, ought not to give in the same proportion to their income as those who have none. So that should it be that any person, either of his own fault or others fault, is involved in debt, then that person should consider first the justice of paying the debt, and then go on to the luxury of giving to God or to the Church. I do not say that a person who is in debt should be deprived altogether of the privilege of giving to God. Because, if he make his gift to God a thing taken out of that which he would certainly otherwise have spent upon himself, then he is not injuring his creditors, though he gives part of his income, and though he be in debt, to God. But then he must be careful that by that gift he does not defraud his creditors, because there must be perfect justice before charity. (J. Vaughan, M. A.)
The blessings of giving
There is nothing so like God--because the essence of God is He is always emitting. He opens His hand, and fills all things living with plenteousness: and all things are His. And the more expansive our minds, the more open our hearts, the more we give, the more we grow into the likeness of the great giving God. And it is such a sweet feeling one almost fears that we may be led to do it for the very sweetness there is in the act. But it is the happiness of giving when it is done to express our own feelings of love to Jesus. And though there is no merit in any gift that any man can ever give, yet there is a good foundation for the time to come. And this is the way it is a foundation. It is an evidence. In the great day of judgment, the thing examined will be, Did you love Christ? For witness there will stand out your acts, to prove whether you did or did not love Christ--that is, whether you had accepted His salvation, and had loved Him in return. And your acts will stand out in testimony, to prove or disprove your love to Christ. And not only so. This world is a failing world, and everything around us will be bankrupt. Therefore, do you so use the mammon of unrighteousness, the spoils of Egypt--money--do you so use the mammon of unrighteousness that it will be a friend to you--not an enemy, to rise up against you as a witness to your selfishness, and your pride, and your worldliness, but a friend to speak for you. (J. Vaughan, M. A.)
Free giving
I. The lords offering should be immediate. The people in this instance were sufficiently informed of the need. They had time to learn how far they could individually meet it, and then they returned with their presents. A simple, practical reply this, to the Divine call. He gives twice that gives quickly. Emergencies are not continuous.
II. The lords offering must be voluntary.
III. The lords offering is to be of such as we have, Good wishes and approving words bring down no scales which turn with deeds. Most men, said Sydney Smith, are ready to act the good Samaritan without the oil and the two pence.
IV. The lords offering may be complete (chap. 36:5, 6). (De Witt S. Clarke.)
A great demand, and the gracious response
I. A great demand.
1. God sometimes makes demands upon His people. Sometimes by providential calls for help. Our brother dies suddenly and leaves his orphan children dependent on our care. In these children God comes to us and says--Give!
2. The demands which God makes upon His people are sometimes apparently harsh and unreasonable. Here, from these newly-escaped slaves, He demands a Tabernacle which cost, it is computed, at least £250,000.
3. God sometimes makes demands upon His people which cannot be met without real self-sacrifice.
4. He demands that these sacrifices shall be made with good will (chap. 25:2, 35:5; 1Co_8:12; 1Co_9:7). God makes such demands upon His people--
(1) Not because He needs anything at their hand (Psa_50:9-12).
(2) But solely for their welfare.
(a) They need to be saved from covetousness, which is idolatry.
(b) They need to have their character ennobled, and this can be accomplished only by the exercise of self-denial.
(c) They need channels for the expression of gratitude and joy. By those who truly love God, opportunities by which they may honour Him are welcomed with eager joy.
II. A glorious response. The demand for contributions for the erection of the Tabernacle was more than met (Exo_36:5-7). How did this come to pass?
1. A spirit of holy enthusiasm possessed the people.
2. This spirit of holy enthusiasm possessed not a few wealthy men only, but the whole people (Exo_35:21; Exo_35:29).
3. This spirit of holy enthusiasm moved them to give not only of their superfluity, but also things needful to them in daily life (Exo_35:22-24); and not only to give, but also to labour (Exo_35:25).
4. This spirit of holy enthusiasm transformed every sacrifice that was made for God into an occasion and cause of great joy. So, again, was it at the erection of the Temple (1Ch_29:9). Finally, this glorious response on the part of the people was gloriously acknowledged by the Most High (chap. 40:34, 35). (The Preachers Monthly.)
An old subscription list
There was plenty of compulsory work, of statutory contribution, in the Old Testament system of worship. Sacrifices and tithes and other things were imperative, but the Tabernacle was constructed by means of undemanded offerings, and there were parts of the standing ritual which were left to the promptings of the worshippers own spirit. There was always a door through which the impulses of devout hearts could come in, to animate what else would have become dead, mechanical compliance with prescribed obligations.
I. We have set forth here the true motive of acceptable service. They came, every one whose heart stirred him up, and every one whom his spirit made willing. There is a striking metaphor in that last word. Wherever the spirit is touched with the sweet influences of Gods love, and loves and gives back again, that spirit is buoyant, lifted, raised above the low, fiat levels where selfishness feeds fat and then rots. The spirit is raised by any great and unselfish emotion. Continual contact with Jesus Christ, and realization of what He has done for us, is sure to open the deep fountains of the heart, and to secure abundant streams. If we can tap these perennial reservoirs, they will yield like artesian wells, and need no creaking machinery to pump a scanty and intermittent supply. We cannot trust this deepest motive too much, nor appeal to it too exclusively. Let me remind you, too, that Christs appeal to this motive leaves no loophole for selfishness or laziness. Responsibility is all the greater because we are left to assess ourselves. The blank form is sent to us, and He leaves it to our honour to fill it up. Do not tamper with the paper, for remember there is a Returning Officer that will examine your schedule who knows all about your possessions.
II. We get here the measure of acceptable work. We have a long catalogue, very interesting in many respects, of the various things that the people brought. Such sentences as these occur over and over again--And every man with whom was found so-and-so brought it; And all the women did spin with their hands, and brought that which they had spun; And the rulers brought so-and-so. Such statements embody the very plain truism that what we have settles what we are bound to give. Or, to put it into grander words, the capacity is the measure of duty. Our work is cut out for us by the faculties and opportunities that God has given us. The form as well as the measure of our service is determined thereby. She hath done what she could, said Jesus Christ about Mary. We often read that, as if it were a kind of apology for a sentimental and useless gift, because it was the best that she could bestow. I do not hear that tone in the words at all. I hear, rather, this: that duty is settled by faculty, and that nobody else has any business to interfere with that which a Christian soul, all aflame with the love of God, finds to be the spontaneous and natural expression of its devotion to the Master. The words are the vindication of the form of loving service; but let us not forget that they are also a very stringent; requirement as to its measure, if it is to please Christ. What she could. The engine must be worked up to the last ounce of pressure that it will stand. All must be got out of it that can be got out of it.
III. Notice, again, how in this list of offerings there comes out the great thought of the infinite variety of forms of service and offering, which are all equally needful and equally acceptable. The list begins with bracelets, and ear-rings, and rings, and tablets, all jewels of gold. And then it goes on to blue, and purple, and scarlet, and fine linen, and red skins of rams, and badgers skins, and shittim wood. And then we read that the women did spin with their hands, and brought that which they had spun--namely, the same things as have been already catalogued, the blue, and purple, and scarlet, and fine linen. That looks as if the richer gave the raw material, and the women gave the labour. Poor women, they could not give, but they could spin. They had no stores, but they had ten fingers and a distaff; and if some neighbour found the stuff, the ten fingers joyfully set the distaff twirling, and spun the yarn for the weavers. Then there were others who willingly undertook the rougher work of spinning, not dainty thread for the rich soft stuffs whose colours were to glow in the sanctuary, but the coarse black goats hair which was to be made into the heavy covering of the roof of the Tabernacle. No doubt it was less pleasant labour than the other, but it got done by willing hands. And then, at the end of the whole enumeration, there comes--And the rulers brought precious stones, and spices, and oil, and all the expensive things that were needed. The big subscriptions are at the bottom of the list, and the smaller ones are in the place of honour. All this just teaches us this--what a host of things of all degrees of preciousness in mens eyes go to make Gods great building! All the things that are given, and the works that are done from the same motive, because of the willing heart, stand upon the same level of acceptance and preciousness in His eyes, whatever may be their value in the market-place. (A. Maclaren, D. D.)
Free giving
I. Co-operation in free giving.
1. The men brought their gifts (Exo_35:23-24).
2. The women brought their gifts (Exo_35:25-26).
3. The rulers brought their gifts (Exo_35:27-28).
II. Giving based on an acceptable principle.
1. Its motive was right (Exo_35:29).
2. Its judgment was correct.
(1) The givers did what they could in their respective lines.
(2) The character and variety in the gifts noticeable.
III. Free giving, in its influence upon God (Exo_35:30-35).
1. If the gifts had not been forthcoming, the special skill would not have been brought into requisition.
2. The gifts, without the skill to use them, would have been of no account.
3. A Divine law is here discovered--God ever imparts to a willing people every needed grace for complete success.
Lessons:
1. The contrast between the children of Israel bowing before the calves of gold and bearing cheerful offerings for Gods sanctuary, is marked and suggestive.
(1) It suggests the power of a sentiment for good or evil.
(2) It suggests the responsibility of leaders of the people. The few create the sentiment, the many adopt it.
2. The contrast between the feelings of their covenant God toward them in these opposite attitudes.
(1) Toward His sinning people He is angry.
(2) Toward His obedient people He is full of grace and blessing.
3. Suggestive also is the contrast between the joy and peace of a disobedient and an obedient people.
4. We have here an instructive example of how much can be accomplished by a willing and united people in a short time.
(1) Consider the costliness of the Tabernacle.
(2) Consider the skill required. (D. C. Hughes, M. A.)
Free gifts for the Tabernacle
I. Art should be consecrated to the service and worship of God. Emptiness and gloom do not honour Him whose are the silver and the gold, and whose handiwork is manifest in star and crystal, flower and feather. We cannot go far wrong when the Word of God encourages us in chaste use of symbols, making art the handmaid of religion, and every avenue to the soul a highway to God.
II. The artizans calling is honoured of God and his lawgiver. He who is diligent in business and fervent in spirit serves the Lord, and even in our manual occupations we may be fellow-workers with God. He who works rightly is so far God-like.
III. Giving, when rightly done, is an act of worship. To hear the Word without an offering is to be a hearer of it and not a doer. Stinginess in a Christian contradicts the cross and its lesson. We are to give promptly and regularly. Zeal cools by delay. Ideas shrink and vision shortens when the heart is not roused. Like the willing people before Moses, let us give now and see the good of our gifts while we live. Better be our own executors, writing our wills on living human hearts rather than on the skins of dead sheep or lawyers foolscap.
IV. Impulsive generosity is not to be contemned. Sentiment is more powerful than logic, and every minister of Christ and leader of men should imitate Moses, who proved himself, under God, a heart-rousing, pocket-compelling preacher. To thrill the money-nerve unto good ends is a noble achievement. Then the maid forgets her ornaments. The ladys jewels are cast into the molten mass that is to make a church bell, supply the needs of the battle-field, the hospital, or the famine-stricken land.
V. The path of sacrifice leads us to Christ and His cross. The heart that prompts the offer of the cup of cold water, when cultivated by Divine grace to highest possibilities, rests only under the cross of Calvary. (William E. Griffis.)
Materials and offerings
I. The materials of which the Tabernacle was made.
1. Various. Nothing is too good for Gods service. Common things are useful, and not to be despised. The meanest things may be sanctified to Gods service. In the Church of Christ we find persons of all nations and stations. Sinners of every degree, colour, character, and size; redeemed, called, sanctified, and blessed, are the materials with which God builds His spiritual house.
2. Suitable. We cannot improve on Gods Choice, nor conceive of a better plan. So in the Church of God perfect wisdom is seen. His glory is great in our salvation. Christ will have a revenue of praise from every soul He rescues from hell. Great sinners are just suitable for a great Saviour.
3. Very costly. Who can tell the value of one soul?
4. Mostly from Egypt. God gathers all the materials for His sanctuary out of the house of bondage.
5. Beautiful.
6. Durable.
II. The willing people who brought the materials. A beautiful illustration of the fruit and effect of Gods forgiving love. Having willing hearts, the people brought willing offerings. All classes had a share in the giving--poor as well as rich--and all their gifts were accepted.
III. The skilful workmen who brought the materials into beauteous form. (R. E. Sears.)
Voluntary contributions for Church work
I. Let us compare their design in erecting the Tabernacle with ours. It was to establish a religion which, when we consider, we cannot but rejoice that we live in brighter days. Not that we would speak disrespectfully of a system which God Himself instituted; but we may safely say that it was inferior to ours. When the Jews laboured to build the Tabernacle they laboured to establish a religion that was--
1. Obscure. There was some light, but it was mingled with much darkness. The truths taught were enveloped in obscurity.
2. Their system was contracted. When they sought to build a Tabernacle, it was only for the use of a million or a million and a half of people. Theirs was a spirit of sectarianism. It was wisely appointed, indeed, to keep them from mingling with the heathen around them. But we cannot help rejoicing that we are not thus shut up. The gospel is designed for all nations, tongues, and people.
3. Their system was burdensome. Their observances were pompous, their rites were numerous and costly. But our yoke, in this respect, is easy, our burden is light. Here are but few institutions, and those are simple and efficient.
4. Their system was temporary. It was only suited to the Jewish meridian, it was only adapted to the service of the Tabernacle. Whereas the Christian system is adapted to every government, for it interferes with none; to every climate, for it is not regulated by the usages of country; to all people, for it is alike friendly to all.
II. Let us compare the exertions of the jews with ours, in reference to these respective systems.
1. Their exertions were prompt.
2. General.
3. Proportionate.
All seemed to ask, What talent have I by which I may promote this cause? If our Churches were possessed of this spirit, how much more would be done: ministers can preach and speak, but there must be collectors also, distributors of reports, etc. Those who have not a ready tongue, may have a flowing pen.
III. Let us consider the obligations under which they were laid, and under which we also are. Laid.
1. They had received a revelation from heaven. If they who received a revelation under the influence of terror did so much, we ought surely to do more! If they did so much under the smoke of Sinai, ought not the droppings of the cross to influence us? Oh, let us feel ashamed that we have made so few exertions.
2. They had experienced merciful deliverances from heaven.
3. They had enjoyed merciful supplies from heaven. (J. Blackburn.)
The popular response
1. 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.
2. 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. 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. The one thing to be feared is stagnation. Hear heavens 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. (J. Parker, D. D.)
Gifts to the Lord
I. The spirit of the people was thoroughly devotional. It will result in no success whatsoever to attempt to manage the Lords interests in a merely mercenary and marketable way. Any Church enterprise will fail if it only seeks to please a crowd, to fire the ambition of a denomination, or become a monument of personal pride. For this is not its end; its purpose is salvation of lost souls, and anything short of that is simply waste of money and zeal. We have heard it said that once the venerable keeper of the Eddystone lighthouse was completely prostrated by the wild conflict of the ocean during a violent storm which threatened to destroy the slender shaft of stone out in the midst of the waves. He joined the small company of his helpers in guarding the windows, defending the doors, saving the boats, fastening the broken chains, till he used up his infirm strength completely. They laid him down in one of the little chambers to die, for no one could be spared to watch. After a while they came to tell him the storm was abating; but, left for a moment, he had crept up the stairs to the lantern, and was there feebly trimming the lamps. I was afraid some vessel might miss the light, he said in explanation. They told him, a little petulantly, that he might have spared his strength to help preserve the building. No, no, he answered, with an anxious look out over the offing; I was not put out here to save lighthouses, but to save ships!
II. The spirit of the people was universally industrious. Personal labour is more valuable often than money in the Lords service, for it more surely carries the heart with it. There is an exquisite little story told us in the classics, of one Cressinus, whom the Romans arrested for witchcraft because he grew opulent on so small a farm. But he came to the judgment producing his tools, and displaying his hardened hands: These are my sorceries, he exclaimed; these implements of honest toil are all the witcheries I know of! And they freed him on the plea. The eight fingers and two thumbs of Christians are the best ten friends that any congregation in difficulties ever has found under God.
III. The spirit of the people was self-sacrificingly liberal. There was once a man who was prospered in business and grew wealthy. Then he lavished his fortune in house and equipage, and in all personal indulgence of self. He suddenly failed, and in shame and sorrow stood by while his furniture and pictures, his horses and plate, were scattered among strangers by the glib auctioneer. Some days afterwards he happened to be present at the dedication of a mission chapel for the poor, which a Christian friend had just erected. Ah, how I wish, said he, as his memory told him of his improvident excesses in former times--how I wish now that some of the wealth I wasted was invested here with yours in this building, which will be doing Gods service long after I am forgotten!
IV. The spirit of the people was prayerfully ingenious. The principle of division of labour was carried into use among the people so that every sort of fitness should be put into service. Really, the rule appears to have been that every one should do the exact thing he could do the best, and give all he was able to offer in the line of unobtrusive contribution. There was certainly something for each man and each woman to do; and they all became alert to find out their vocation. It is remarkable to see how unconscious they are of any claim to special praise. There is no clapping of hands for each other; there is no plaudit from the skies. The famous statue of Phidias, called the Olympian Jove, was reckoned one of the wonders of the world; and the Grecian orators used to declare that on its completion Jove himself struck the pavement in front of it with glorious lightning in token of his approbation. This will do very well as a tale for a superstitious and self-seeking multitude. But our God never compliments human industry, nor flatters his creatures for simply doing their duty. They must be content to wait with the approval of their own consciences, and watch the rising of each fair enterprise like a tabernacle for Gods dwelling.
V. The spirit of the people was enthusiastically affectionate. Over and over again we are reminded that their hearts were in every case stirred up, and their spirits were made willing-hearted. It is not even worth while to delay in illustrating this point; for the whole after history shows that their success in such a vast undertaking came from the same temper as that which actuated the nation in after times when building the Temple: The people had a mind to work. Therein is our very best lesson for modern endeavour. (C. S. Robinson, D. D.)
Willinghood
I. Describe the willing offerer. He is one who gives--
1. As much as he can.
2. Of the best he has.
3. Cheerfully, as to the Lord.
II. Offer some reasons for willingness in the service of God.
1. The Lord loves a cheerful giver.
2. The value of what is given in enhanced by the manner of the bestowment.
3. The willingness of one stirs the liberality of others.
4. Good works are often delayed, fatally, by the slowness of giving.
5. We are not our own, and all we have is Gods.
6. God gave this unspeakable gift willingly. (Biblical Museum.)
Strange offerings
About nine oclock in the morning the people gathered together in the church. Fully five hundred natives were present, and the building seemed to be well filled. It is hard to say how many the Port Moresby church will hold. The people sit on the floor. They have a way of folding up their legs and then sitting on them, and this saves space by doing away with all need for chairs. They can stay seated in this cramped position for an hour or two. Upon this occasion the floor was almost entirely covered with people who listened well to what was said. I have never faced such a congregation before. Towards the front the people were simply but decently dressed. Many of them were young men and women who are being trained for native teachers in the Mission School. You had only to look a few yards behind them to see the naked savage sitting almost motionless, and looking just a little hideous in his grotesque ornamentation. To look from one man to another was to see what has been done, and what can be done for these people by the gospel of Christ. The collection was a very strange one. Very few of the people have any money, so, instead of silver and gold, they brought such as they have--viz., 325 spears, 65 shell armlets, 92 bows, 180 arrows, besides shields, drums, shell necklaces, feather and other ornaments. Altogether, counting money given by the missionaries and the native teachers, the collection was worth f30 1s. 6d. (Lewis, Missionary in New Guinea.)
Self-denying offerings of women
General Longstreet, speaking of the struggle at Centreville, says: The Federals had been using balloons in examining our positions, and we watched with envious eyes their beautiful observations, as they floated high up in the air, and well out of the range of our guns. We longed for the balloon that poverty denied us. A genius arose for the occasion and suggested that we send out and gather together all the silk dresses in the Confederacy and make a balloon. It was done, and soon we had a great patchwork ship of many and varied hues. (H. O. Mackey.)
Consecrated jewels
A few months before the death of Miss Frances Ridley Havergal, the sweet and accomplished missionary poetess, she sent to the Church Missionary Society her jewels, value f50. Had she been strong enough, she herself would have gone to India.
Consecrated plate
Lord Shaftesbury, on one occasion, said to me, I am going to build a schoolroom in your parish. I knew that he had a good many claims on him, and I said Let me help you to collect the funds. But he would not, and he built schoolrooms in two of the parishes on the estate. Afterwards he said to me, You asked me to allow you to help me in collecting funds, but I thought it was not my duty to do so. Do you know how I got the money? I said, No, of course I do not. Well, he said, I found I had so much more plate left me by my father than I wanted, that I thought I would sell enough to build these two schoolrooms. (Bp. Bickersteth.)
The motive to liberality
Diodorus Siculus relates that the forest of the Pyrenean Mountains being set on fire, and the heat penetrating to the soil, a pure stream of silver gushed forth from the bosom of the earth and revealed for the first time the existence of those rich lodes afterwards so celebrated. Let the melting influence of the cross be felt, let the fire of the gospel be kindled in the Church, and its ample stores shall be seen flowing from their hidden recesses and becoming the fine gold of the sanctuary. (J. Harris.)
Offerings of devotion
The Rev. Dr. D. Fraser tells the following:--After a sermon preached by him at the opening of a church elsewhere, a lady of fashionable position in society came to him. Why should I have two watches while the house of God remains unpaid for? He replied, Really, I cannot tell why. She then said, Well, I will give the better watch of the two toward the cost of the church. She did so, and a jeweller paid f25 for it, which was a sensible addition to the fund. Dr. Fraser added that at another collection, on the previous Sunday, a lady who had not a piece of gold, and who did not care to give silver, took the chain off her neck and put it on the plate. She would lose nothing by that. They might say that these were impulsive women. Well, impulsive women might rise up to condemn illiberal men in the day of the Lord.
Variety of offerings in Gods treasury
I remember once being in the treasury of a royal palace. There was a long gallery in which the Crown valuables were stored. In one compartment there was a great display of emeralds, and diamonds, and rubies, and I know not what, that had been looted from some Indian rajah or other. And in the next case there lay a common quill pen, and beside it a little bit of discoloured coarse serge. The pen had signed some important treaty, and the serge was a fragment of a flag that had been borne triumphant from a field where a nations destinies had been sealed. The two together were worth a farthing at the outside, but they held their own among the jewels, because they spoke of brain-work and bloodshed in the service of the king. Many strangely conjoined things lie side by side in Gods jewel-cases. Things which people vulgarly call large and valuable, and what people still more vulgarly call small and worthless, have a way of getting together there. For in that place the arrangement is not in order of what the thing will fetch if it is sold, but what was the thought in the mind and the emotion in the heart which gave it. Jewels and camels hair, yarn and gold and silver, are all massed together. Wood is wanted for the temple quite as much as gold and silver and precious stones. So, whatever we have, let us bring that; and whatever we are, let us bring that. If we be poor and our work small, and our natures limited, and our faculties confined, it does not matter. A man is accepted according to that he hath, and not according to that he hath not. He gives much who gives all, though his all be little; he gives little who gives a part, though the part be much. The motive sanctifies the act, and the completeness of the consecration magnifies it. Great and small are not words for Gods kingdom, in which the standard is not quantity but quality, and quality is settled by the purity of the love which prompts the deed, and the consequent thoroughness of self-surrender which it expresses. Whoever serves God with a whole heart will render to Him a whole strength, and will thus bring Him the gifts which lie most desires. (A. Maclaren, D. D.)
Willing offerings acceptable to God
There was once a missionary meeting held in the West Indies among the negroes, at which these three resolutions were agreed upon--
1. We will all give something.
2. We will give as God has prospered us.
3. We will all give willingly.
As soon as the meeting was over, a leading negro took his seat at the table, with pen and ink, to put down what each came to give. Many came forward to give, some more and some less. Amongst those that came was a rich old negro, almost as rich as all the others put together, and threw down upon the table a small silver coin. Take dat back again, said the negro that received the money; dat may be according to de first resolution, but it not according to de second. The rich man accordingly took it up, and hobbled back to his seat in a great rage. One after another came forward, and as almost all gave more than himself, he was fairly ashamed of himself, and again threw down a piece of money on the table, saying, Dare! take that! It was a valuable piece of money: but it was given so ill-temperedly, that the negro answered again, No! dat wont do yet! It may be according to de first and second resolutions, but it is not according to de last; and he was obliged to take up his coin again. Still angry at himself and all the rest, he sat a long time, till nearly all were gone, and then came up to the table, and with a smile on his face, and very willingly, gave a large sum to the treasurer. Very well, said the negro, dat will do; dat according to all de resolutions. Whatever we do for the worship and service of God, we should do it freely, cheerfully, and cordially. God loveth a cheerful giver. If cheerful giving to Gods cause was required under the old dispensation, how much more is it required under the new!
I must give before I can pray
The venerable Dr. Sewall, of Maine, once entered a meeting in behalf of foreign missions, just as the collectors of the contributions were resuming their seats. The chairman of the meeting requested him to lead in prayer. The old gentleman stood hesitatingly, as if he had not heard the request. It was repeated in a louder voice, but there was no response. It was observed, however, that Dr. Sewall was fumbling in his pockets, and presently he produced a piece of money, which he deposited in the contribution box. The chairman, thinking he had not been understood, said loudly, I didnt ask you to give, Dr. Sewall, I asked you to pray. Oh, yes, he replied, I heard you, but I cant pray till I have given something.
The worth of youthful giving
The Rev. Dr. Dickson, of Baltimore, in an address at the Maryland State Sabbath-school Convention, spoke of the need of cultivating the grace of giving in early life. Twenty years ago, he said, he proposed to his Sabbath-school superintendent to take up a collection every Sabbath morning from the children. Why, my dear pastor, exclaimed the superintendent, you shear the sheep pretty often, and this looks really like wanting to shear the tender lambs! The thought startled the speaker. A few days after, however, he was in the store of one of his parishioners, purchasing stockings. He had selected a good article, as he thought, when the merchant inquired, Why do you not select the lambswool? Lambs wool! why, are they better? Yes, they are a world softer, far more pliable, and I believe wear longer than those made from old sheeps wool. He did not remember, and needed not to inform the hearers, whether he took the stockings; but he knew that he took the fact to his superintendent, telling him that lambs wool was the best wool, and he meant to try it! The many early traits of selfishness, avarice, covetousness, subdued by the earlier formed habits of giving in children who could tell!
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv4, 20 MAIN HOMILETICS OF THE PARAGRAPH.—Exo_35:4-19
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_35:4-19
THE HOUSE OF THE LORD
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The instructions for the building and furniture of the Tabernacle were detailed in Exodus 25, &c. In this recapitulation, notice—
I. That the provision of the house of the Lord was obligatory. The command for worship, the time of worship, and the building for worship emanated from the same divine authority. Has, then, the obligation for the latter ceased? No! Christians should be cautious how they speak of the abolition of the Mosaic dispensation. Much of the terrible pest known as antinomianism is based on erroneous notions on this subject. True, as a dispensation it is abolished, inasmuch as we live under the dispensation of Christ. But many of the leading principles, provisions, and commands of the latter are based upon those of the former, and what has not, either by divine ordination or the necessities of the case been abrogated, is binding still. The law of our text—provision for public worship—has never been abolished, was sanctioned by Christ, practised by the Apostles, and has been recognised by the Church universal ever since. The command of our text is based—
1. Upon necessity.
(1.) The worship was a common worship, and therefore necessitated a place where people could meet together.
(2.) The worship was of perpetual obligation and frequent practice. Some provision must, therefore, be made against contingencies of weather, &c.
2. Upon utility. Private houses could not always be in a state of readiness, and must from their very nature lack those appliances without which order and decency would be impossible.
II. That the Lord’s house should be the result of the people’s free and generous will, Exo_35:5. The principle held as good then as now, “The Lord loveth a cheerful giver,” &c. The people were not taxed for it. No Church rate was levied. No hand was laid on national property. To wrest contributions from unwilling and grudging hands for God’s service, is to overthrow the principles on which such service is founded, and to offer what God cannot accept. Here, as afterwards, such as had “a mind to work” were invited to work; such as were inclined to give were encouraged to give. No compulsion was used. God wanted a house. Moses told the people so. The voluntary principle was called into play, and was on this its first appearance successful, as it has been ever since, as it will be as long as the work is left to the faith and love of those to whom the appeal is made (Psa_110:3).
III. That the Lord’s house was to be built and furnished intelligently, Exo_35:10. The Jews built their Tabernacle with distinct reference to the purposes for which it was to be used. The “wise hearted,” therefore, and not merely the wealthy and the tasteful, were in special request. The necessity for “wise heartedness,” in building and furnishing God’s house, has not vanished with the “shadowy dispensation.” Let Christian architects and Church officers bear this in mind. If our tabernacles are specially for the teaching of God’s word, they should be so constructed that the preacher should be seen and heard by all.
IV. That the Lord’s house was to be complete.
1. The building was to be complete. “His tent, covering, taches, boards, bars, pillars, sockets,” &c., &c., were all to be finished and in their place. No man thinks of moving into a house until the house is complete. Is, then, that which is not good enough for man, good enough for man’s Maker? Christian men! let not the infidel and the worldling say as they pass by our slovenly and unfinished buildings, “These men began to build a tower for their God and were not able to finish.” We can finish our temples of mammon, our temples of gaiety, our temples of learning: let us not leave unfinished the sanctuary of our God.
2. The accessories were to be complete. The inventory here is perfect, down to the very pins and sockets. It may be said that this belonged to the “ceremonial law.” Well, is the abolition of that law in its technical details a reason why “beggarly elements” should be introduced into the Christian Churches, and ministers hampered, congregations inconvenienced, and the work of God generally retarded for the want of needful arrangement. Let trustees of Churches see to it that everything in the pulpit, choir, pews, and vestry, that is requisite for the decent, edifying, comforting worship of God, is provided. And let vergers, chapel-keepers, pew-openers, see that everything is in its place before the minister and congregation arrive.
3. The funds were to be complete. When the Tabernacle was “opened” it was out of debt. Christians did not learn from Jews the habit of spending money for God which their children would have to provide. It is a scandal to men, who would under no circumstances allow men to call themselves their creditors, to make them God’s creditors. If a congregation is poor, let them be satisfied with a modest building till they are rich enough to provide a more magnificent structure.
V. That the Lord’s house should be beautiful (1Ch_16:29). It was only a tent, but it was the best tent in the whole camp. It was reared for the best purpose, the people therefore constructed it of the best materials they had, and on the best plans. True, it may be said that God is everywhere and may be worshipped anywhere. But everywhere is the temple God has erected for Himself, and has He not lavished magnificence and beauty on that temple? Look at its roof, its floor, its aisles! Let nature, then, be the model upon which churches should be constructed for the higher worship of the great Creator. And if the Jews thought it worth their while to make God’s house as splendid as their means would allow, let not Christians fall below their standard. There may be exceptions. The people may be poor. Churches may have to adapt themselves to circumstances. But let them be of the very best that can be afforded; and let those beware whose objection against the beauty of the Lord’s house is merely the selfish one, cost.
Remember—(i.) That God’s house is for His worship, not for lectures or theatrical displays. (ii.) That God’s house is for the preaching of His Word; (iii) and therefore, that God’s house demands our best efforts for its completion, and our reverent behaviour at its services.
—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 holy—God 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.
Nature’s-Tabernacle! Exo_35:4. Rightly considered, all nature is the tabernacle of God, constructed for His worship. The tabernacle of the wilderness has been called by an eminent writer a miniature model of the whole earth, just as he calls the people of Israel a miniature pattern of all nations. Every man has a part assigned to him in the erection and adorning of this wonderful tabernacle, whose floor is the green fields, whose walls are the rocks and mountains, and whose roof is the ever-changing sky. Every man who does a day’s work is a fellow-worker with God, in carrying out His great design in creation—in improving the face of nature—changing the wilderness into a garden, developing the latent resources and capabilities of the earth, converting its crude materials into shapes of beauty and forms of usefulness, in making the world fairer and richer, and better fitted to be the home of redeemed man, and the shrine of the Most High God. Therefore “Excelsior.”
“In happy homes he saw the light
Of household fires gleam warm and bright;
Above the spectral glaciers shone,
And from his lips escaped a moan—
‘Excelsior!’ ”
—Longfellow.
Love’s Service! Exo_35:5-19.
(1.) He was busy preparing the home. All his thoughts day after day were on its beauty and decoration. And as the work advanced towards completion; as the rooms became richly yet chastely adorned in floor, and ceiling, and wall; as the garden parterres assumed an orderly and blooming appearance, he spent hours in wandering from room to room, and terrace to terrace, thinking—of what?—of whom! Of her whom he loved—on whom he had lavished his fondest affections, and for whose residence in that house he had been so busily occupied in preparation. He regretted none of these costly offerings at “Love’s Shrine.”
(2.) God bad condescended to be Israel’s God. He had promised to come and dwell with them. And they were building Him a house wherein to reside. Some there might be who grudged the costly beauties of the tabernacle, but most of the pious in Israel, who loved God with all their heart, would delight in making sacrifices for Him whom they loved. And as the home grew more and more ready for His Divine indwelling, how that love would fill their spirits with bright prospects of sweet fellowship and loving communion with Him when the house of God was ready. So the fabric of our soul’s holiness is being daily upreared and adorned for the Apocalyptic consummation.
“The mansion of creation’s Architect;
The palace of the Everlasting King;
Its gates of pearl, its edifice of gold;
Its very streets of pure crystalline gold.”
—Bickersteth.
Midianite-Mines! Exo_35:5. The Old Testament allusions to gold, silver, and other valuable metals, derive new interest from Captain Burton’s researches in Midian during the last six months. He has returned from his first expedition with twenty-five tons of specimens—including torquoise, alabaster, and sulphur. He also brought for the Egyptian Khedive, Midianite coins, inscriptions, fragments of glass and pottery; as well as a variety of relics from the thirty-two ruined cities which still exist in the land. He found evidences of ancient mining operations everywhere, traces of gold to an important amount, quartz threaded with veins of silver. Everywhere were evidences of great operations anciently conducted by practised miners—probably slaves—under skilled engineers. The stones
“Of purest crystal are from gloomiest mines,
The tenderest pearls are won from roughest seas.”
Religion-Sphere! Exo_35:6-11. The Levitical economy teaches that the whole life is one, that true religion is the proper use of man’s whole being, and that it is not a thing merely of the Sunday and the sanctuary. By our Lord’s life on earth He imparted to the whole earth a heavenly character—made every spot of common ground an altar, every common mean a sacrament, every action of daily life a worship. Religion has its place in everything; even in our daily labours which we pursue. The inspiration of Aholiab in his trade shows the true design and meaning of work. Macmillan remarks, that natural, as well as spiritual talents, are the good gifts of God, that the right use of the powers of the artist, the musician, the poet, the artisan, the mechanic, the day labourer, is due to the inspiration of the Spirit.
“ ‘O dreary life!’ we cry, ‘O dreary life!’
And still the generations of the birds
Sing through our sighing, and the flocks and herds
Serenely live, while we are keeping strife
With Heaven’s true purpose in us, as a knife
Against which we may struggle!”
Stone-Stability! Exo_35:9.
(1.) Gems are steadfast and enduring. They are not composed of perishable materials—not even of rocks that wither and crumble away; but of that which endures. Jewels, as a class, are the most lasting of all earthly objects, the most beautiful, as well as the most imperishable, form in which matter appears. Gold will wear away, silver will tarnish, and wood will decay. The granite stone itself will disintegrate. But jewels will continue unchanged for thousands of years. They are, therefore, expressive types of stability and permanence.
(2.) Gospel truths have this virtue. They are no vague hopes, or shadowy dreams; but solid substantial realities, more enduring than the everlasting hills themselves. They are truths which will last when the heavens shall be rolled up like a scroll and vanish away. They will come out of the last dread conflagration, when the earth and all therein shall be burnt up, all the purer, clearer, and more enduring for the fiery ordeal. Were Gospel truths destitute of this stability, they might retain their literary brilliancy, but they would lose their saving and consoling potency. It enabled Paul to say, “I know in whom I have believed.”
“The earth shall pass away,
The stars shall fall,
The heavens roll together
Like a parchment scroll;
But TRUTH shall live for ever,
And through endless ages give
Her blessings to the sainted,
And fail them never, never.”
Tabernacle-Furniture! Exo_35:10-14. Amongst the existing memorials of ancient Rome is the triumphal Arch of Titus, reared to commemorate the capture of Jerusalem by that famous general. It represents in its basreliefs the golden candlestick, the table of shewbread, and other sacred articles which formed part of the spoils of the temple. These trophies were borne conspicuously in the triumphal procession with which Titus and his army were honoured on their return to Rome. The sculptures on the arch represent the procession, the figure of the candlestick being the most prominent of the sacred symbols.
“Their glory faded, and their race dispersed,
The last of nations now, though once the first,
They warn and teach the proudest, would they learn,
‘Keep Wisdom, or meet vengeance in your turn.’ ”
—Cowper.
Divine Delectation! Exo_35:10, &c. In the Canticles of Solomon we are told that He feedeth among the lilies.
(1.) Material! The Creator, it has been well observed by Macmillan, receives enjoyment from the beauties of creation. We are told authoritatively that He takes pleasure in the works of His hands; that for His pleasure they are and were created. Those countless objects of wonderful loveliness, in situations where no eye but His own can behold them, are sources of Divine delectation. Such are the wild flowers in pathless deserts, and on inaccessible mountain peaks.
(2.) Moral!, As the artist delights in exercising his talent in depicting the landscape—as the architect finds pleasure in exerting his skill in uprearing the gorgeous minster: so God not only delights in the scenes and objects of nature, in the formation of which He has exercised His divine wisdom and power, but also in the “beauties of holiness,” designed and upreared by His grace. In this respect God desired and delighted to see the Wilderness Tabernacle beautiful and glorious—as the emblem of the Church and Christian “comely with the come liness” which He has put on them.
“To-day I saw a dragon-fly
Come from the wells where he did lie,
An inner impulse rent the vail
Of his old husk; from head to tail
Came out clear plates of sapphire mail.
He dried his wings; like gauze they grew;
Through crofts and pastures wet with dew,
A living flash of life he flew.”
—Vernon.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v21
Exodus
AN OLD SUBSCRIPTION LIST
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Exo 35:21.
This is the beginning of the catalogue of contributions towards the erection of the Tabernacle in the wilderness. It emphasises the purely spontaneous and voluntary character of the gifts. There was plenty of compulsory work, of statutory contribution, in the Old Testament system of worship. Sacrifices and tithes and other things were imperative, but the Tabernacle was constructed by means of undemanded offerings, and there were parts of the standing ritual which were left to the promptings of the worshipper’s own spirit. There was always a door through which the impulses of devout hearts could come in, to animate what else would have become dead, mechanical compliance with prescribed obligations. That spontaneous surrender of precious things, not because a man must give them, but because he delights in letting his love come to the surface and find utterance in giving which is still more blessed than receiving, had but a narrow and subordinate sphere of action assigned to it in the legal system of the Old Covenant, but it fills the whole sphere of Christianity, and becomes the only kind of offering which corresponds to its genius and is acceptable to Christ. We may look, then, not merely at the words of our text, but at the whole section of which they form the introduction, and find large lessons for ourselves, not only in regard to the one form of Christian service which is pecuniary liberality, but in reference to all which we have to do for Jesus Christ, in the picture which it gives us of that eager crowd of willing givers, flocking to the presence of the lawgiver, with hands laden with gifts so various in kind and value, but all precious because freely and delightedly brought, and all needed for the structure of God’s house.
I. We have set forth here the true motive of acceptable service.
‘They came, every one whose heart stirred him up, and every one whom his spirit made willing.’ There is a striking metaphor in that last word. Wherever the spirit is touched with the sweet influences of God’s love, and loves and gives back again, that spirit is buoyant, lifted, raised above the low, flat levels where selfishness feeds fat and then rots. The spirit is raised by any great and unselfish emotion. There is buoyancy and glad consciousness of elevation in all the self-sacrifice of love, which dilates and lifts the spirit as the light gas smoothes out the limp folds of silk in a balloon, and sends it heavenwards, a full sphere. Only service or surrender, which is thus cheerful because it is the natural expression of love, is true service in God’s sight. Whosoever, then, had his spirit raised and made buoyant by a great glad resolve to give up some precious thing for God’s sanctuary, came with his gift in his hand, and he and it were accepted. That trusting of men’s giving to spontaneous liberality was exceptional under the law. It is normal under the Gospel, and has filled the whole field, and driven out the other principle of statutory and constrained service and sacrifice altogether. We have its feeble beginnings in this incident. It is sovereign in Christ’s Church. There are no pressed men on board Christ’s ship. None but volunteers make up His army. ‘Thy people shall be willing in the day of Thy might.’ He cares nothing for any service but such as it would be pain to keep back; nothing for any service which is not given with a smile of glad thankfulness that we are able to give it.
And for the true acceptableness of Christian service, that motive of thankful love must be actually present in each deed. It is not enough that we should determine on and begin a course of sacrifice or work under the influence of that great motive, unless we renew it at each step. We cannot hallow a row of actions in that wholesale fashion by baptizing the first of them with the cleansing waters of true consecration, while the rest are done from lower motives. Each deed must be sanctified by the presence of the true motive, if it is to be worthy of Christ’s acceptance. But there is a constant tendency in all Christian work to slide off its only right foundation, and having been begun ‘in the spirit,’ to be carried on ‘in the flesh.’ Constant watchfulness is needed to resist this tendency, which, if yielded to, destroys the worth and power, and changes the inmost nature, of apparently devoted and earnest service.
Not the least subtle and dangerous of these spurious motives which steal in surreptitiously to mar our work for Christ is habit. Service done from custom, and representing no present impulse of thankful devotion, may pass muster with us, but does it do so with God? No doubt a habit of godly service is, in some aspects, a good, and it is well to enlist that tremendous power of custom which sways so much of our lives, on the side of godliness. But it is not good, but, on the contrary, pure loss, when habit becomes mechanical, and, instead of making it easier to call up the true motive, excludes that motive, and makes it easy to do the deed without it. I am afraid that if such thoughts were applied as a sieve to sift the abundant so-called Christian work of the present day, there would be an alarming and, to the workers, astonishing quantity of refuse that would not pass the meshes.
Let us, then, try to bring every act of service nominally done for Christ into conscious relation with the motive which ought to be its parent; for only the work that is done because our spirits lift us up, and our hearts are willing, is work that is accepted by Him, and is blessed to us.
And how is that to be secured? How is that glad temper of spontaneous and cheerful consecration to be attained and maintained? I know of but one way. ‘Brethren,’ said the Apostle, when he was talking about a very little matter-some small collection for a handful of poor people-’ye know the grace of our Lord Jesus Christ, how that, though He was rich, yet for our sakes He became poor, that we, through His poverty, might become rich.’ Let us keep our eyes fixed upon that great pattern of and motive for surrender; and our hearts will become willing, touched with the fire that flamed in His. There is only one method of securing the gladness and spontaneousness of devotion and of service, and that is, living very near to Jesus Christ, and drinking in for ourselves, as the very wine that turns to blood and life in our veins, the spirit of that dear Master. Every one whose heart is lifted up will have it lifted up because it holds on by Him who hath ascended up, and who, being ‘lifted up, draws all men to Him.’ The secret of consecration is communion with Jesus Christ.
The appeal to lower motives is often tempting, but always a mistake. Continual contact with Jesus Christ, and realisation of what He has done for us, are sure to open the deep fountains of the heart, and to secure abundant streams. If we can tap these perennial reservoirs they will yield like artesian wells, and need no creaking machinery to pump a scanty and intermittent supply. We cannot trust this deepest motive too much, nor appeal to it too exclusively.
Let me remind you, too, that Christ’s appeal to this motive leaves no loophole for selfishness or laziness. Responsibility is all the greater because we are left to assess ourselves. The blank form is sent to us, and He leaves it to our honour to fill it up. Do not tamper with the paper, for remember there is a Returning Officer that will examine your schedule, who knows all about your possessions. So, when He says, ‘Give as you like; and I do not want anything that you do not like,’ remember that ‘Give as you like’ ought to mean, ‘Give as you, who have received everything from Me, are bound to give.’
II. We get here the measure of acceptable work.
We have a long catalogue, very interesting in many respects, of the various gifts that the people brought. Such sentences as these occur over and over again-’And every man with whom was found’ so-and-so ‘brought it’; ‘And all the women did spin with their hands, and brought that which they had spun’; ‘And the rulers brought’ so-and-so. Such statements embody the very plain truism that what we have settles what we are bound to give. Or, to put it into grander words, capacity is the measure of duty. Our work is cut out for us by the faculties and opportunities that God has given us.
That is a very easy thing to say, but it is an uncommonly hard thing honestly to apply. For there are plenty of people that are smitten with very unusual humility whenever you begin to talk to them about work. ‘It is not in my way,’ ‘I am not capable of that kind of service,’ and so on, and so on. One would believe in the genuineness of the excuse more readily if there were anything about which such people said, ‘Well, I can do that, at all events’; but such an all-round modesty, which is mostly observable when service is called for, is suspicious. It might be well for some of these retiring and idle Christians to remember the homely wisdom of ‘You never know what you can do till you try.’ On the other hand, there are many Christians who, for want of honest looking into their own power, for want of what I call sanctified originality, are content to run in the ruts that other people’s vehicles have made, without asking themselves whether that is the gauge that their wheels are fit for. Both these sets of people flagrantly neglect the plain law that what we have settles what we should give.
The form as well as the measure of our service is determined thereby. ‘She hath done what she could,’ said Jesus Christ about Mary. We often read that, as if it were a kind of apology for a sentimental and useless gift, because it was the best that she could bestow. I do not hear that tone in the words at all. I hear, rather, this, that duty is settled by faculty, and that nobody else has any business to interfere with that which a Christian soul, all aflame with the love of God, finds to be the spontaneous and natural expression of its devotion to the Master. The words are the vindication of the form of loving service; but let us not forget that they are also a very stringent requirement as to its measure, if it is to please Christ. ‘What she could’; the engine must be worked up to the last ounce of pressure that it will stand. All must be got out of it that can be got out of it. Is that the case about us? We talk about hard work for Christ. Have any of us ever, worked up to the edge of our capacity? I am afraid that if the principles that lie in this catalogue were applied to us, whether about our gold and silver, or about our more precious spiritual and mental possessions, we could not say, ‘Every man with whom was found’ this, that, and the other, ‘brought it for the work.’
III. Notice, again, how in this list of offerings there comes out the great thought of the infinite variety of forms of service and offering, which are all equally needful and equally acceptable.
The list begins with ‘bracelets, and earrings, and rings, and tablets, all jewels of gold.’ And then it goes on to ‘blue, and purple, and scarlet, and fine linen, and red skins of rams, and badgers’ skins, and shittim wood.’ And then we read that the ‘women did spin with their hands, and brought that which they had spun’-namely, the same things as have been already catalogued, ‘the blue, and purple, and scarlet, and fine linen.’ That looks as if the richer gave the raw material, and the women gave the labour. Poor women! they could not give, but they could spin. They had no stores, but they had ten fingers and a distaff, and if some neighbour found the stuff, the ten fingers joyfully set the distaff twirling, and spun the yarn for the weavers. Then there were others who willingly undertook the rougher work of spinning, not dainty thread for the rich soft stuffs whose colours were to glow in the sanctuary, but the coarse black goat’s hair which was to be made into the heavy covering of the roof of the tabernacle. No doubt it was less pleasant labour than the other, but it got done by willing hands. And then, at the end of the whole enumeration, there comes, ‘And the rulers brought precious stones, and spices, and oil,’ and all the expensive things that were needed. The large subscriptions are at the bottom of the list, and the smaller ones are in the place of honour. All this just teaches us this-what a host of things of all degrees of preciousness in men’s eyes go to make God’s great building!
So various were the requirements of the work on hand. Each man’s gift was needed, and each in its place was equally necessary. The jewels on the high-priest’s breastplate were no more nor less essential than the wood that made some peg for a curtain, or than the cheap goat’ s-hair yarn that was woven into the coarse cloth flung over the roof of the Tabernacle to keep the wet out. All had equal consecration, because all made one whole. All was equally precious, if all was given with the same spirit. So there is room for all sorts of work in Christ’s great house, where there are not only ‘vessels of gold and of silver, but also of wood and of earth,’ and all ‘unto honour . . .meet for the Master’s use.’ The smallest deed that co-operates to a great end is great. ‘The more feeble are necessary.’ Every one may find a corner where his special possession will work into the general design. If I have no jewels to give, I can perhaps find some shittim wood, or, if I cannot manage even that, I can at least spin some other person’s yarn, even though I have only a distaff, and not a loom to weave it in. Many of us can do work only when associated with others, and can render best service by helping some more highly endowed. But all are needed, and welcomed, and honoured, and rewarded. The owner of all the slaves sets one to be a water-carrier, and another to be his steward. It is of little consequence whether the servant be Paul or Timothy, the Apostle or the Apostle’s helper. ‘He worketh the work of the Lord, as I also do,’ said the former about the latter. All who are associated in the same service are on one level.
I remember once being in the treasury of a royal palace. There was a long gallery in which the Crown valuables were stored. In one compartment there was a great display of emeralds, and diamonds, and rubies, and I know not what, that had been looted from some Indian rajah or other. And in the next case there lay a common quill pen, and beside it a little bit of discoloured coarse serge. The pen had signed some important treaty, and the serge was a fragment of a flag that had been borne triumphant from a field where a nation’s destinies had been sealed. The two together were worth a farthing at the outside, but they held their own among the jewels, because they spoke of brain-work and bloodshed in the service of the king. Many strangely conjoined things lie side by side in God’s jewel-cases. Things which people vulgarly call large and valuable, and what people still more vulgarly call small and worthless, have a way of getting together there. For in that place the arrangement is not according to what the thing would fetch if it were sold, but what was the thought in the mind and the emotion in the heart which gave it. Jewels and camel’s hair yarn and gold and silver are all massed together. Wood is wanted for the Temple quite as much as gold and silver and precious stones.
So, whatever we have, let us bring that; and whatever we are, let us bring that. If we be poor and our work small, and our natures limited, and our faculties confined, it does not matter. A man is accepted ‘according to that he hath, and not according to that he hath not.’ God does not ask how much we have given or done, if we have given or done what we could. But He does ask how much we have kept back, and takes strict account of the unsurrendered possessions, the unimproved opportunities, the unused powers. He gives much who gives all, though his all be little; he gives little who gives a part, though the part be much. The motive sanctifies the act, and the completeness of the consecration magnifies it. ‘Great’ and ‘small’ are not words for God’s Kingdom, in which the standard is not quantity but quality, and quality is settled by the purity of the love which prompts the deed, and the consequent thoroughness of self-surrender which it expresses. Whoever serves God with a whole heart will render to Him a whole strength, and will thus bring Him the gifts which He most desires.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v4 An Account of the Construction of the Tabernacle and…
An Account of the Construction of the Tabernacle and its Furniture
This section is an almost verbal repetition of Exodus 25-31, describing the carrying out of the commands in those chapters by Moses and the people.
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4-29. Moses invites the people to contribute the materials required, which they do with great liberality: cp. Exo_36:5-7. See on Exo_25:1-9.
22. Tablets] RV 'armlets,' or 'necklaces': cp. Num_31:50.
23. Red skins of rams] i.e. leather of rams' skins dyed red, as in Exo_26:14.
30-35. See on Exo_31:1-11
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv7, 13, 24 i.e. acacia.
shittim
i.e. acacia.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v20 The Willing Offerings
The Willing Offerings
v. 20. And all the congregation of the children of Israel departed from the presence of Moses. They hurried from the meeting-place to their tents with a spontaneous, joyful willingness.
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v. 21. And they came, everyone whose heart stirred him up, who felt lifted up, moved thereto, and everyone 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.
v. 22. And they came, both men and women, the women almost getting ahead of the men in the joyful, spirited rivalry, as many as were willing-hearted, and brought bracelets, and earrings, and rings, such as were worn on the fingers, and tablets, small golden globules which were worn in strings at the wrist or around the neck, all jewels of gold, ornaments of every kind; and every man that offered, offered an offering of gold unto the Lord, whatever he had consecrated to the Lord by the gesture of weaving, or moving back and forth.
v. 23. And every man with whom was found blue, and purple, and scarlet, and fine linen, and goats’ hair, and red skins of rams, and badgers’ skins (Cf vv. 6-7), brought them.
v. 24. Every one that did offer an offering of silver and brass brought the Lord’s offering, he took or lifted his gift from his property and dedicated it for the service of the Lord; and every man with whom was found shittim wood for any work of the service, brought it.
v. 25. And all the women that were wise hearted, that had artistic talent, 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 (Cf v. 6).
v. 26. And all the women whose heart stirred them up in wisdom spun goats’ hair for the outer covering of the Tabernacle.
v. 27. And the rulers brought onyx stones, and stones to be set, for the ephod and for the breastplate;
v. 28. and spice, and oil for the light, and for the anointing oil, and for the sweet incense.
v. 29. The children of Israel brought a willing offering unto the Lord, every man and woman whose heart made them willing, urged them on, to bring for all manner of work which the Lord had commanded to be made by the hand of Moses. It was a scene altogether different from that which had taken place some two months before, when the people had been swayed by their idolatrous passions.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 10, 13, 17, 20, 23, 25, 27 General Information:
General Information:
Moses tells the Israelites to make the things Yahweh commanded him in Exodus 25:3-7.
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Take an offering for Yahweh
"Take up a collection for Yahweh"
all of you who have a willing heart
Here "heart" refers to the person bringing the offering. AT: "everyone who is willing" (See: Synecdoche)
translationWords
sacrifice
heart
gold
silver
bronze
goat
ewe
acacia
oil
sanctuary
lamp
anoint
incense
ephod
breastplate
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v4 35:1–40:38 Much of the report of the building of…
35:1–40:38 Much of the report of the building of the Tabernacle reiterates what was said in 25:1–31:18. There is a change from the imperative mood to the indicative, and there are certain changes in the order. This repetition underlines the point that the work was done exactly as God had commanded (see 40:16). The people had tried to secure God’s presence in their own way with the gold calf, and the result was disaster. Now they were doing it in God’s way, resulting in blessing (40:34-38).
35:4–36:7 Unlike the creation of the gold calf, where Aaron demanded that one type of material (earrings) be given (see study note on 32:2-4), the people were again invited to bring a variety of gifts (35:4-9) as their hearts were stirred and their spirits were moved (35:21). Perhaps because the variety of gifts meant that everyone could bring something and because the giving was voluntary, the people gave too much and had to be commanded to stop (36:4-7).
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