E
X O D U S
CHAP. XXXI.
God
is here drawing towards a conclusion of what he had to say to Moses upon the
mount, where he had now been with him forty days and forty nights; and yet no
more is recorded of what was said to him in all that time than what we have
read in the six chapters foregoing. In this, I. He appoints what workmen
should be employed in the building and furnishing of the tabernacle, ver.
1-11. II. He repeats the law of the sabbath, and the religious observance of
it, ver. 12-17. III. He delivers to him the two tables of the testimony at
parting, ver. 18.
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Appointment
of Bezaleel and Aholiab.
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B.
C. 1491.
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1 And the LORD
spake unto Moses, saying, 2 See, I have called by name Bezaleel
the son of Uri, the son of Hur, of the tribe of Judah: 3 And I
have filled him with the spirit of God, in wisdom, and in understanding, and
in knowledge, and in all manner of workmanship, 4 To devise
cunning works, to work in gold, and in silver, and in brass, 5 And
in cutting of stones, to set them, and in carving of timber, to work in
all manner of workmanship. 6 And I, behold, I have given with him
Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all
that are wise hearted I have put wisdom, that they may make all that I have
commanded thee; 7 The tabernacle of the congregation, and the ark
of the testimony, and the mercy seat that is thereupon, and all the
furniture of the tabernacle, 8 And the table and his furniture,
and the pure candlestick with all his furniture, and the altar of
incense, 9 And the altar of burnt offering with all his furniture,
and the laver and his foot, 10 And the cloths of service, and the
holy garments for Aaron the priest, and the garments of his sons, to minister
in the priest's office, 11 And the anointing oil, and sweet
incense for the holy place: according to all that I have commanded thee
shall they do.
A great deal of fine work God had ordered to be done about the tabernacle; the
materials the people were to provide, but who must put them into form? Moses
himself was learned in all the learning of the Egyptians, nay, he was well
acquainted with the words of God, and the visions of the Almighty; but he knew
not how to engrave or embroider. We may suppose that there were some very
ingenious men among the Israelites; but, having lived all their days in
bondage in Egypt, we cannot think they were any of them instructed in these
curious arts. They knew how to make brick and work in clay, but to work in
gold and in cutting diamonds was what they had never been brought up to. How
should the work be done with the neatness and exactness that were required
when they had no goldsmiths or jewellers but what must be made out of masons
and bricklayers? We may suppose that there were a sufficient number who would
gladly be employed, and would do their best; but it would be hard to find out
a proper person to preside in this work. Who was sufficient for these
things? But God takes care of this matter also.
I. He nominates the persons that were to be employed, that there might be no
contest about the preferment, nor envy at those that were preferred, God
himself having made the choice. 1. Bezaleel was to be the architect, or master
workman, v. 2. He was of the tribe of Judah, a tribe that God delighted
to honour; the grandson of Hur, probably that Hur who had helped to hold up
Moses's hands (ch. xvii.), and was at this time in commission with
Aaron for the government of the people in the absence of Moses (ch.
xxiv. 14); out of that family which was of note in Israel was the workman
chosen, and it added no little honour to the family that a branch of it was
employed, though but as a mechanic, or handicraft tradesman, for the service
of the tabernacle. The Jews' tradition is that Hur was the husband of Miriam;
and, if so, it was requisite that God should appoint him to this service,
lest, if Moses himself had done it, he should be thought partial to his own
kindred, his brother Aaron also being advanced to the priesthood. God will put
honour upon Moses's relations, and yet will make it to appear that he takes
not the honour to himself or his own family, but that it is purely the Lord's
doing. 2. Aholiab, of the tribe of Dan, is appointed next to Bezaleel, and
partner with him, v. 6. Two are better than one. Christ sent forth his
disciples who were to rear the gospel tabernacle, two and two, and we read of
his two witnesses. Aholiab was of the tribe of Dan, which was one of the less
honourable tribes, that the tribes of Judah and Levi might not be lifted up,
as if they were to engross all the preferments; to prevent a schism in the
body, God gives honour to that part which lacked, 1 Cor. xii. 24. The
head cannot say to the foot, I have no need of thee. Hiram, who was the
head workman in the building of Solomon's temple, was also of the tribe of
Dan, 2 Chron. ii. 14. 3. There were others that were employed by and under
these in the several operations about the tabernacle, v. 6. Note, When
God has work to do he will never want instruments to do it with, for all
hearts and heads too are under his eye, and in his hand; and those may
cheerfully go about any service for God, and go on in it, who have reason to
think that, one way or other, he has called them to it; for whom he calls he
will own and bear out.
II. He qualifies these persons for the service (v. 3): I have filled
him with the Spirit of God; and (v. 6) in the hearts of all that
are wise-hearted I have put wisdom. Note, 1. Skill in common arts and
employments is the gift of God; from him are derived both the faculty and the
improvement of the faculty. It is he that puts even this wisdom into the
inward parts, Job xxxviii. 36. He teaches the husbandman discretion (Isa.
xxviii. 26), and the tradesman too; and he must have the praise of it. 2. God
dispenses his gifts variously, one gift to one, another to another, and all
for the good of the whole body, both of mankind and of the church. Moses was
fittest of all to govern Israel, but Bezaleel was fitter than he to build the
tabernacle. The common benefit is very much supported by the variety of men's
faculties and inclinations; the genius of some leads them to be serviceable
one way, of others another way, and all these worketh that one and the
self-same Spirit, 1 Cor. xii. 11. This forbids pride, envy, contempt, and
carnal emulation, and strengthens the bond of mutual love. 3. Those whom God
calls to any service he will either find, or make, fit for it. If God give the
commission, he will in some measure give the qualifications, according as the
service is. The work, that was to be done here was to make the tabernacle and
the utensils of it, which are here particularly reckoned up, v. 7,
&c. And for this the persons employed were enabled to work in gold, and
silver, and brass. When Christ sent his apostles to rear the gospel
tabernacle, he poured out his Spirit upon them, to enable them to speak with
tongues the wonderful works of God; not to work upon metal, but to work upon
men; so much more excellent were the gifts, as the tabernacle to be pitched
was a greater and more perfect tabernacle, as the apostle calls it,
Heb. ix. 11.
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The
Observance of the Sabbath.
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B.
C. 1491.
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12 And the LORD
spake unto Moses, saying, 13 Speak thou also unto the children of
Israel, saying, Verily my sabbaths ye shall keep: for it is a sign
between me and you throughout your generations; that ye may know that I
am the LORD
that doth sanctify you. 14 Ye shall keep the sabbath therefore;
for it is holy unto you: every one that defileth it shall surely be put
to death: for whosoever doeth any work therein, that soul shall be cut
off from among his people. 15 Six days may work be done; but in
the seventh is the sabbath of rest, holy to the LORD:
whosoever doeth any work in the sabbath day, he shall surely be put to
death. 16 Wherefore the children of Israel shall keep the sabbath,
to observe the sabbath throughout their generations, for a perpetual
covenant. 17 It is a sign between me and the children of
Israel for ever: for in six days the LORD
made heaven and earth, and on the seventh day he rested, and was
refreshed. 18 And he gave unto Moses, when he had made an end of
communing with him upon mount Sinai, two tables of testimony, tables of stone,
written with the finger of God.
Here is, I. A strict command for the sanctification of the sabbath day, v.
13-17. The law of the sabbath had been given them before any other law, by was
of preparation (ch. xvi. 23); it had been inserted in the body of the
moral law, in the fourth commandment; it had been annexed to the judicial law
(ch. xxiii. 12); and here it is added to the first part of the
ceremonial law, because the observance of the sabbath is indeed the hem and
hedge of the whole law; where no conscience is made of that, farewell both
godliness and honesty; for, in the moral law, it stands in the midst between
the two tables. Some suggest that it comes in here upon another account.
Orders were now given that a tabernacle should be set up and furnished for the
service of God with all possible expedition; but lest they should think that
the nature of the work, and the haste that was required, would justify them in
working at it on sabbath days, that they might get it done the sooner, this
caution is seasonably inserted, Verily, or nevertheless, my sabbaths
you shall keep. Though they must hasten the work, yet they must not make
more haste than good speed; they must not break the law of the sabbath in
their haste: even tabernacle-work must give way to the sabbath-rest; so
jealous is God for the honour of his sabbaths. Observe what is here said
concerning the sabbath day.
1. The nature, meaning, and intention, of the sabbath, by the declaration of
which God puts an honour upon it, and teaches us to value it. Divers things
are here said of the sabbath. (1.) It is a sign between me and you (v.
13), and again, v. 17. The institution of the sabbath was a great
instance of God's favour to them, and a sign that he had distinguished them
from all other people; and their religious observance of the sabbath was a
great instance of their duty and obedience to him. God, by sanctifying this
day among them, let them know that he sanctified them, and set them apart for
himself and his service; otherwise he would not have revealed to them his holy
sabbaths, to be the support of religion among them. Or it may refer to the law
concerning the sabbath, Keep my sabbaths, that you may know that I the Lord
do sanctify you. Note, If God by his grace incline our hearts to keep the
law of the fourth commandment, it will be an evidence of a good work wrought
in us by his Spirit. If we sanctify God's day, it is a sign between him and us
that he has sanctified our hearts: hence it is the character of the blessed
man that he keepeth the sabbath from polluting it, Isa. lvi. 2. The
Jews, by observing one day in seven, after six days' labour, testified and
declared that they worshipped the God who made the world in six days, and
rested the seventh; and so distinguished themselves from other nations, who,
having first lost the sabbath, which was instituted to be a memorial of the
creation, by degrees lost the knowledge of the Creator, and gave that honour
to the creature which was due to him alone. (2.) It is holy unto you (v.
14), that is, "It is designed for your benefit as well as for God's
honour;" the sabbath was made for man. Or, "It shall be
accounted holy by you, and shall so be observed, and you shall look upon it a
sacrilege to profane it." (3.) It is the sabbath of rest, holy to the
Lord, v. 15. It is separated from common use, and designed for the
honour and service of God, and by the observance of it we are taught to rest
from worldly pursuits and the service of the flesh, and to devote ourselves,
and all we are, have, and can do, to God's glory. (4.) It was to be observed throughout
their generations, in every age, for a perpetual covenant. v.
16. This was to be one of the most lasting tokens of that covenant which was
between God and Israel.
2. The law of the sabbath. They must keep it (v. 13, 14, 16), keep it
as a treasure, as a trust, observe it and preserve it, keep it from polluting
it, keep it up as a sign between God and them, keep it and never part with it.
The Gentiles had anniversary-feasts, to the honour of their gods; but it was
peculiar to the Jews to have a weekly festival; this therefore they must
carefully observe.
3. The reason of the sabbath; for God's laws are not only backed with the
highest authority, but supported with the best reason. God's own example is
the great reason, v. 17. As the work of creation is worthy to be thus
commemorated, so the great Creator is worthy to be thus imitated, by a holy
rest, the seventh day, after six days' labour, especially since we hope, in
further conformity to the same example, shortly to rest with him from all our
labours.
4. The penalty to be inflicted for the breach of this law: "Every one
that defileth the sabbath, by doing any work therein but works
of piety and mercy, shall be cut off from among his people (v.
14); he shall surely be put to death. v. 15. The magistrate must
cut him off the sword of justice if the crime can be proved; if it cannot, or
if the magistrate be remiss, and do not do his duty, God will take the work
into his own hands, and cut him off by a stroke from heaven, and his family
shall be rooted out of Israel." Note, The contempt and profanation of the
sabbath day is an iniquity to be punished by the judges; and, if men do not
punish it, God will, here or hereafter, unless it be repented of.
II. The delivering of the two tables of testimony to Moses. God had promised
him these tables when he called him up into the mount (ch. xxiv. 12),
and now, when he was sending him down, he delivered them to him, to be
carefully and honourably deposited in the ark, v. 18. 1. The ten
commandments which God had spoken upon mount Sinai in the hearing of all the
people were now written, in perpetuam rei memoriam--for a perpetual
memorial, because that which is written remains. 2. They were written in tables
of stone, prepared, not by Moses, as it should seem (for it is intimated, ch.
xxiv. 12, that he found them ready written when he went up to the mount), but,
as some think, by the ministry of angels. The law was written in tables of
stone, to denote the perpetual duration of it (what can be supposed to
last longer than that which is written in stone, and laid up?), to denote
likewise the hardness of our hearts; one might more easily write in stone than
write any thing that is good in our corrupt and sinful hearts. 3. They were
written with the finger of God, that is, by his will and power
immediately, without the use of any instrument. It is God only that can write
his law in the heart; he gives a heart of flesh, and then, by his
Spirit, which is the finger of God, he writes his will in the fleshly
tables of the heart, 2 Cor. iii. 3. 4. They were written in two tables,
being designed to direct us in our duty both towards God and towards man. 5.
They are called tables of testimony, because this written law testified
both the will of God concerning them and his good-will towards them, and would
be a testimony against them if they were disobedient. 6. They were delivered
to Moses, probably with a charge, before he laid them up in the ark, to show
them publicly, that they might be seen and read of all men, and so what
they had heard with the hearing of the ear might now be brought to their
remembrance. Thus the law was given by Moses, but
grace and truth came by Jesus Christ.
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