EXODUS 36 COMME�TARYEDITED BY GLE�� PEASE

I�TRODUCTIO�

PETER PETT, Introduction

"The Work On Building The Dwellingplace Begins And Is Satisfactorily Completed

In Accordance with Yahweh’s Command (Exodus 35:4 to Exodus 38:31).

The preparations for the Dwellingplace and its furniture include gathering all the

necessary materials, sewing material together, skilful workmanship and planning in

order to make use of the available personnel, with the most skilful work being done

by the experts.

It may be asked, why was it necessary for the details of the Dwellingplace and its

contents to be repeated twice, firstly in the giving of the instructions (Exodus 25 ff)

and then in its actual construction? We may suggest the answer is as follows. Firstly

there was a great emphasis on the need for all to be constructed exactly in

accordance with the pattern shown to Moses in the Mount (Exodus 25:9; Exodus

25:40; �umbers 8:4; Hebrews 8:5; Hebrews 9:23). Thus it was necessary to

demonstrate first, that the pattern was given by God, and then second that it was

followed.

But why was the pattern so important? That brings us to the second reason. The

double stress on the construction of the Dwellingplace was evidence of the

importance of the lessons that could be drawn from it. It was a twofold witness. And

there were two complementary reasons why the pattern was important, one was so

as to ensure that no taint of false ideas entered into the Dwellingplace lest it fail to

portray the truth about God as precisely as possible and thus lead Israel astray

(how easily they were led astray at every opportunity), and second because it

revealed heavenly truths that could be revealed in no other way (Hebrews 9:23).

To sum up but some of those truths; it revealed that they worshipped the invisible

God; it revealed that He was their merciful King; it revealed that His light was

constantly shed on them; it revealed that they were His people and that He would

constantly feed them; it revealed that He could be approached and would offer

mercy; it warned that He was holy and must not be approached lightly; it made

clear that although He was there among them there was a huge difference between

man and God, and between creation and its Creator; and it revealed that constantly

sinful man needed constant atonement. These are equally lessons that we need to

recognise today when many approach God too lightly and overlook His holiness. It

is true that Christ has made for us a way into God’s presence more wonderful than

the Dwellingplace, and that through Him we can approach Heaven itself, but let us

not forget that that is because of the greatness of Who He is, the greatness of the

sacrifice He offered, and the wonder of His intercession for us. It is not because we

are less sinful, but because of Who He is and What He has done for us. And as we

thus study the details of the Dwellingplace let us learn that we approach a holy God,

which we can only do without fear because of the wonder of what Christ has done

for us. Without Him we would shrivel up in God’s presence.

We may analyse this whole section as follows;

a The gathering of the materials (Exodus 35:4-29).

b Bezalel is filled with the Spirit of God, and he and Oholiab, the skilled overseers,

are filled with wisdom and all manner of workmanship for the task (Exodus 35:30-

35).

c The skilled overseers with the skilled men go about the work (Exodus 36:1-4).

d The generosity of the people is such that the collecting of materials has to cease

(Exodus 36:5-7).

c The wisehearted make the curtains and frames, and the veil and screen (Exodus

36:8-38).

b Bezalel (no doubt with assistance from Oholiab and the skilled workmen) makes

the furniture (Exodus 37:1 to Exodus 38:20).

a The sum of the gold, silver and brazen copper described (Exodus 38:21-31).

Thus we note that in ‘a’ the materials are gathered, and in the parallel the precious

metals used are described. In ‘b’ Bezalel is filled with the Spirit of God for the task

of making the furniture and in the parallel he ‘makes’ all the sacred furniture. In ‘c’

the ‘skilled overseers’ go about the work, and in the parallel the ‘wisehearted’ make

the curtains and frames. And central to all in ‘d’ the people’s generosity overflows.

So the overall picture it that the materials are gathered, the overseers and skilled

workmen are given wisdom by God and go about their work, the gifts overflow and

become too many, the skilful workmen make the framework and curtains, and the

skilful overseer the furniture, and the precious metals obtained and used are then

assessed. But all this is given in detail because of the importance of the work and to

enable all to see their part in it.

For us the message comes over how important are all aspects of the work of God.

We must now look at the detail.

The Making of the Dwellingplace (Exodus 36:8 to Exodus 38:20).

From this point on the chiastic framework is replaced by a straightforward

delineation of the different work done on the Dwellingplace following distinct

patterns as is required by the subject matter. Thus we have in Exodus 36 working

outwards the making of the inner curtains (Exodus 36:8-13), then of the outer

curtains of goat’s hair (Exodus 36:14-18), then of the protective covering of skins

(Exodus 36:19). Included is the working of the curtains, their dimensions, the

coupling, the loops and the clasps (Exodus 36:8-19) in that order. This is then

followed by the making of the frames, their dimensions and their sockets (Exodus

36:20-30); and then by the making of the bars, the Veil with its pillars and the outer

screen with its pillars (Exodus 36:31-38).

In Exodus 37:1 to Exodus 38:8 we have, commencing in the Most Holy Place and

moving outwards, the making of the Ark, the Mercy Seat (in the Most Holy Place);

the Table for the showbread, the Lampstand, the Altar of incense; (all in the Holy

Place); the anointing oil and incense (used in the Holy Place); the Altar of burnt

offering and the Laver together with their method of transportation (in the

courtyard). That is then followed by the making of the curtains and the gate of the

courtyard (Exodus 38:9-20).

1 So Bezalel, Oholiab and every skilled person to whom the Lord has given skill and ability to know how to carry out all the work of constructing the sanctuary are to do the work just as the Lord has commanded.”

CLARKE, "Then wrought, etc. - The first verse of this chapter should end the preceding chapter, and this should begin with verse the second; as it now stands, it does

not make a very consistent sense. By reading the first word ועשה veasah, then wrought, in the future tense instead of the past, the proper connection will be preserved: for all

grammarians know that the conjunction ו vau is often conversive, i.e., it turns the preterite tense of those verbs to which it is prefixed into the future, and the future into the preterite: this power it evidently has here; and joined with the last verse of the preceding chapter the connection will appear thus, Exo_36:30-35, etc.: The Lord hath called by name Bezaleel and Aholiab; them hath he filled with wisdom of heart to work all manner of work. Exo_36:1 : And Bezaleel and Aholiab Shall Work, and every wise-hearted man, in whom the Lord put wisdom.

GILL, "Then wrought Bezaleel and Aholiab, and every wise hearted man,.... Or every ingenious artificer under them: when they began to work is not precisely said, but it is very probable they set about it directly, as soon as they were furnished with

materials for it, nor is it said where they wrought; it is very likely there was a particular place, where they were ranged according to their respective manufactories, and where they did their work under the inspection, and by the direction of these two men:

in whom the Lord put wisdom and understanding, to know how to work all manner of work, for the service of the sanctuary, according to all that the Lord had commanded; for as all the wisdom and understanding, which Bezaleel and Aholiab had for the building of the tabernacle, and making everything appertaining to it, and for instructing others to do the same, were from the Lord; so all the wisdom, understanding, and capacity in the artificers to learn of them, and work according to their directions, were also from him; who in a very extraordinary manner enlarged their faculties, and increased their natural abilities, to take in what was suggested to them, and perform their work exactly agreeable thereunto.

HE�RY 1-2, "I. The workmen set in without delay. Then they wrought, Exo_36:1. When God had qualified them for the work, then they applied themselves to it. Note, The talents we are entrusted with must not be laid up, but laid out; not hid in a napkin, but traded with. What have we all our gifts for, but to do good with them? They began when Moses called them, Exo_36:2. Even those whom God has qualified for, and inclined to, the service of the tabernacle, yet must wait for a regular call to it, either extraordinary, as that of prophets and apostles, or ordinary, as that of pastors and teachers. And observe who they were that Moses called: Those in whose heart God had put wisdom for this purpose, beyond their natural capacity, and whose heart stirred them up to come to the work in good earnest. Note, Those are to be called to the building of the gospel tabernacle whom God has by his grace made in some measure fit for the work and free to engage in it. Ability and willingness (with resolution) are the two things to be regarded in the call of ministers. Has God given them not only knowledge, but wisdom? (for those that would win souls must be wise, and have their hearts stirred up to come to the work, and not to the honour only; to do it, and not to talk of it only), let them come to it with full purpose of heart to go through with it. The materials which the people had contributed were delivered by Moses to the workmen, Exo_36:3. They could not create a tabernacle, that is, make it out of nothing, nor work, unless they had something to work upon; the people therefore brought the materials and Moses put them into their hands. Precious souls are the materials of the gospel tabernacle; they are built up a spiritual house, 1Pe_2:5. To this end they are to offer themselves a free-will offering to the Lord, for his service (Rom_15:16), and they are then committed to the care of his ministers, as builders, to be framed and wrought upon by their edification and increase in holiness, till they all come, like the curtains of the tabernacle, in the unity of the faith, to be a holy temple, Eph_2:21, Eph_2:22; Eph_4:12, Eph_4:13.

JAMISO�, "Exo_36:1-38. Offerings delivered to the workmen.

Then wrought Bezaleel and Aholiab, and every wise-hearted man, etc.—Here is an illustrious example of zeal and activity in the work of the Lord. No unnecessary delay was allowed to take place; and from the moment the first pole was stuck in the ground till the final completion of the sacred edifice, he and his associates labored with all the energies both of mind and body engaged in the work. And what was the mainspring of their arduous and untiring diligence? They could be actuated by none of the ordinary motives that give impulse to human industry, by no desire for the acquisition of gain; no ambition for honor; no view of gratifying a mere love of power in directing the labors of a large body of men. They felt the stimulus - the strong irresistible

impulse of higher and holier motives - obedience to the authority, zeal for the glory, and love to the service of God.

CALVI�, "1.Then wrought Bezaleel and Aholiab. Although Moses might have

seemed to be unnecessarily prolix in recording the injunctions which God gave

respecting the building of the tabernacle, yet he repeats the same narrative here

almost in the same words; and this he does with the best design, and for very good

reasons. For it was of much importance that it might be seen by actual comparison

how exactly the artificers had conformed everything to the pattern laid down by

God: and this, not only in commendation of their obedience, but because it

behooved that there should be nothing human in the structure; for although they

might each of them have exerted themselves strenuously in the work, still it was not

lawful for them to give the slightest scope to their own inventions; nay, this would

have been a profanation of the sacred edifice, not to follow in every part what had

been so carefully dictated to Moses. And this might avail as a restraint upon them in

future times, so that they might not violate God’s commands by any change or

innovation. They did not indeed understand the reason of everything either in

reference to number or measure; but it became them to be assured that God had

commanded nothing without a purpose. Hence, also, their minds should have been

elevated to the heavenly pattern, so as reverently to look up to the mysteries,

obscure as they were, which it contained, until its full manifestation. This verbal

repetition, then, reminds us how accurately the labor and art of men in the building

corresponded with the command of God.

COFFMA�, "Verses 1-38

This chapter is parallel with Exodus 26, with "no major differences."[1] It is true, of

course, that there is a variation in the order of some verses in order to bring the tent

(the first thing constructed) to the front, and in order to mention the laver, the

bronze altar, and the altar of incense in the groupings that correspond to the major

divisions of the whole structure. Here and there, one will find something a little

different. In Exodus 36:38, for example, it is stated that the "capitals and fillets of

the pillars were overlaid with gold," whereas, in Exodus 26:37, only the pillars were

gold plated. Fields noted that "This example is typical of others in these chapters

that might be noted."[2]

Exodus 36:1-38 -

"And Bezaleel and Oholiab shall work, and every wise-hearted man, in whom

Jehovah hath put wisdom and understanding to know how to work all the work for

the service of the sanctuary, according to all that Jehovah hath commanded.[3]

"And Moses called Bezaleel and Oholiab, and every wise-hearted man, in whose

heart Jehovah had put wisdom, even every one whose heart stirred him up to come

unto the work to do it: and they received of Moses all the offering which the

children of Israel had brought for the work of the service of the sanctuary,

wherewith to make it. And they brought yet unto him freewill-offerings every

morning. And all the wise men, that wrought[4] all the work of the sanctuary, came

every man from his work Which he wrought; and they spake unto Moses, saying,

The people bring much more than enough for the service of the work which

Jehovah commanded to make. And Moses gave commandment, and they caused it to

be proclaimed throughout the camp, saying, Let neither man nor woman make any

more work for the offering of the sanctuary. So the people were restrained from

bringing. For the stuff they had was sufficient for all the work to make it, and too

much.[5]

"And all the wise-hearted men among them that wrought the work made the

tabernacle with ten curtains; of fine twined linen, and blue, and purple, and scarlet,

with cherubim, the work of the skilled workman, Bezaleel made them.[6] The length

of each curtain was eight and twenty cubits, and the breadth of each curtain four

cubits: all the curtains had one measure. And he coupled five curtains one to

another: and the other five curtains he coupled one to another. And he made loops

of blue upon the edge of the one curtain from the selvedge in the coupling: likewise

he made in the edge of the curtain that was outmost in the second coupling. Fifty

loops made he in the one curtain, and fifty loops made he in the edge of the curtain

that was in the second coupling: the loops were opposite one to another. And he

made fifty clasps of gold, and coupled the curtains one to another with the clasps: so

the tabernacle was one.

"And he made curtains of goats' hair for a tent over the tabernacle: eleven curtains

he made them. The length of each curtain was thirty cubits, and four cubits the

breadth of each curtain: the eleven curtains had one measure.[7] And he coupled

five curtains by themselves, and six curtains by themselves. And he made fifty loops

on the edge of the curtain that was outmost in the coupling, and fifty loops made he

upon the edge of the curtain that was outmost in the second coupling. And he made

fifty clasps of brass to couple the tent together, that it might be one. And he made a

covering for the tent of rams' skins dyed red, and a covering of sealskins above.

"And he made the boards for the tabernacle, of acacia wood, standing up.[8] Ten

cubits was the length of a board, and a cubit and a half the breadth of each board.

Each board had two tenons, joined one to another: thus did he make for all the

boards of the tabernacle. And he made the boards for the tabernacle: twenty boards

for the south side southward; and he made forty sockets of silver under the twenty

boards; two sockets under one board for its two tenons, and two sockets under

another board for its two tenons. And for the second side of the tabernacle, on the

north side, he made twenty boards. and their forty sockets of silver; two sockets

under one board, and two sockets under another board.[9] And for the hinder part

of the tabernacle westward he made six boards. And two boards made he for the

corners of the tabernacle in the hinder part. And they were double beneath; and in

like manner they were entire unto the top thereof into one ring: thus he did to both

of them in the two corners. And their were eight boards, and their sockets of silver,

sixteen sockets; under every board two sockets.

"And he made bars of acacia wood; five for the boards of the one side of the

tabernacle, and five bars for the boards of the other side of the tabernacle, and five

bars for boards of the tabernacle for the hinder part westward. And he made the

middle bar to pass through in the midst of the boards from one end to the other.

And he overlaid the boards with gold, and made their rings of gold for places for the

bars, and overlaid the bars with gold.

"And he made the veil of blue, and purple, and scarlet, and fine twined linen: with

cherubim, the work of the skillful workman, made he it. And he made thereunto

four pillars of acacia, and overlaid them with gold: their hooks were of gold: and he

cast for them four sockets of silver. And he made a screen for the door of the Tent,

of blue, and purple, and scarlet, and fine twined linen, the work of the embroiderer;

and the five pillars of it with their hooks: and he overlaid their capitals and their

fillets with gold; and their five sockets were of brass."

COKE, ". Then wrought Bezaleel, &c.— As this verse stands, it seems to make the

sense incoherent, as if Bezaleel, &c. had set about the work before Moses delivered

it to them: see Exodus 36:2. Junius, therefore, judiciously connects it with the last

chapter; and renders it, therefore Bezaleel and Aholiah shall do the work, and every

wise-hearted man, &c. �othing, says Junius, can be more grammatical than this

connexion; and, in consequence of it, this 36th chapter will begin with great

propriety at the second verse, Then Moses called Bezaleel, &c.

ELLICOTT, "Verse 1

XXXVI.

THE WORK COMME�CED A�D THE LIBERALITY OF THE PEOPLE

RESTRAI�ED.

(1) This verse is introductory to the entire section, which may be viewed as

extending from the present point to the close of Exodus 39. It states, in brief, that

Bezaleel and Aholiab, with the skilled workmen at their disposal, proceeded to the

accomplishment of the work which Moses had committed to them, and effected it

“according to all that the Lord had commanded.” i.e., according to the instructions

given to Moses in Mount Sinai, and recorded in Exodus 25-30. The entire section is

little more than a repetition of those chapters, differing from them merely in

recording as done that which had in them been ordered to be done. The minute

exactness of the repetition is very remarkable, and seems intended to teach the

important lesson, that acceptable obedience consists in a complete and exact

observance of God’s commandments in all respects down to the minutest point.

�ISBET, "Verse 1

CO�SECRATED ART

‘Then wrought Bezaleel and Aholiab.’

Exodus 36:1

It is sadly instructive to notice that the first application of mechanical skill among

the liberated Hebrews was the construction of an idol. The golden calf is the earliest

specimen of their art after they obtained their independence. The readiness with

which they fell into idolatry reads a humiliating lesson to human kind in every age.

Aaron, in his lame apology, says (Exodus 32:24), ‘I cast it into the fire, and there

came out this calf.’ Thus a naughty child, caught in the act, ventures half a lie to

hide his transgression. �o doubt, he or the workman at his bidding, cast the gold

into the furnace, and the calf came out: but this is not the whole truth in the case.

They planned and executed the image.

I. From the history of the Exodus, we learn that, while the application of art in the

service of idolatry came easy and natural to the artists, the application of art to the

worship of God was the result of Divine qualification and call. The workers were

chosen, and their work prescribed; ‘I have called by name Bezaleel and Aholiab.’

Further, at the very time when the men of Israel were applying their skill to the

construction of an idol, God was intimating to Moses in the mount His choice of that

skill for the purposes of His own worship. Whether the same two men, Bezaleel and

Aholiab, who were selected as the architects of the tent-temple for the worship of

God, were employed by Aaron to make an idol in imitation of the Egyption Apis, we

do not certainly know. The artificer of the golden calf is not named in the

Scriptures. But it is in every way probable that the same men who constructed the

idol were afterwards employed in the service of true religion. The skill of those men

would be well known throughout the community. A talent such as this cannot be

hid. It is the ordinary method of the Divine government not to create new faculties,

but in a kingly way to take possession of faculties already existing, and impress them

by the power of love into the service of the King.

Thus, Saul of Tarsus was taken captive, and his skill transferred to the service of the

Conqueror. The chief priests kept that man in constant employment. His task was to

destroy the Church. His great and peculiar talents were laid out in the service of the

enemy, before he became a vessel to bear the name of Christ. But, as in the case of

the ancient Hebrew artists, the decree had gone forth on the mount, while they were

in the flagrant act of idol-making in the valley, that their skill should be forthwith

consecrated to the service of God; so, at the very time that the young man Saul kept

the clothes of the ruffians who murdered Stephen, the purpose of the Lord was sure,

and the decree was already on the wing that should arrest the man, and employ his

varied learning in establishing the kingdom of Christ.

II. Can art be employed in making the truth more attractive, so that it may win the

nations to the Saviour?—It may; it shall: but the blessed consummation cannot be

attained by any rude material process. Gold and silver, wood and iron, are not

plastic in the Holy Spirit’s hands. In the human soul sits the disease that perverts

art; to the human soul must the cure be applied which shall make all art loyal again

to the King Eternal. Alas, our art, with the wealth which it brings, seems to

gravitate, like that of the Hebrews, to idolatry! We do not make a calf and dance

round it. Covetousness is a more refined and equally real idolatry. Other worships,

less reputable, but even more imperious, draw devotees in thousands to their

shrines. If the skilful, wealthy, powerful persons were converted to Christ, the skill,

and wealth, and power would become tribute in his treasury.

The Art of Britain lacks the blessing, because her artisans, the pith and marrow of

the nation, are in a great measure ignorant of the gospel, and of the church and its

ordinances.

Illustration

(1) ‘It is only our ignorance and unbelief that put any limit whatever to the sphere

of the Spirit’s working. He can give miraculous strength, and health, and skill, to

both body and brain. He can make a dull schoolboy bright, and the clumsy fingers

of a little needlewoman to grow skilful, and even clever. By His miraculous aid,

many a missionary has learned a new tongue in far less than record time; and many

a servant, unskilled to cook, has prepared an excellent dinner. “All my life I’ve been

doing the impossible,” said one of our most spiritual teachers not very long ago. It is

an exhilarating ideal:—To be ever filled with the Spirit, and then to face everything,

no matter how wearisome, or mundane, or difficult, in the certainty of His sufficient

help. Finger-tip Christianity is the teaching of our passage. A vast amount of most

artistic work had to be done in six short months. It was a sheer impossibility. Then

the Spirit came upon Bezaleel and Aholiab, making them men of genius both to

invent, to execute, and to teach and train others.’

(2) ‘It is quite clear that we must cease to think of the Divine Spirit as inspiring only

hymns and sermons. All that is good and beautiful and wise in human art is of God.

The doctrine of this passage is the Divinity of all endowment. Where shall we draw

the line, in architecture or in iron-work? Every good gift is from above.’

PULPIT, ", Exodus 36:8-38

THE PROGRESS OF THE WORK, A�D THE SUPERFLUOUS LIBERALITY

OF THE PEOPLE—THE LATTER HAS TO BE RESTRAI�ED (Exodus 36:3-7).

Bezaleel and Aholiab felt that the time for action was now come. They at once

addressed themselves to their task. Moses delivered into their hands all the various

offerings which the people, rich and poor, had brought in (Exodus 35:21-29); and

skilled workmen were immediately called upon to shape it for the designed uses. The

fact of the work being commenced did not stop the inflow of gifts. More and yet

more continued to be brought "every morning" (Exodus 36:3). At last it became

clear that the supply had exceeded the demand; and the workmen reported so to

Moses (Exodus 36:4, Exodus 36:5), who thereupon commanded that the offerings

should cease (Exodus 36:6). The progress of the work is then reported in detail, and

in the following order:—

1. The covering for the tabernacle (Exodus 36:8-13);

2. The goats' hair covering for the tent above the tabernacle (Exodus 36:14-18);

3. The outer coverings of rams' skins and seals' skins (Exodus 36:19);

4. The boards for the walls of the tabernacle (Exodus 36:20-30);

5. The bars for the boards (Exodus 36:31-34);

6. The veil of the most holy place (Exodus 36:35, Exodus 36:30);

7. The hanging for the entrance to the tabernacle (Exodus 36:37, Exodus 36:38).

The chapter, from Exodus 36:8, runs parallel with Exodus 26:1-37; differing from it

mainly in describing as made that which in Exodus 26:1-37. is ordered to be made.

Exodus 36:1

Then wrought Bezaleel, etc. This is introductory to the entire sub-section, which

extends to the end of Exodus 39:1-43. It means—"Then, under the direction of

Bezaleel and Aholiab, began the work of constructing that place of meeting for

which commandment had been given to Moses in the mount." The master-

craftsmen, and those under them, "wrought," and took care that all was done

according to all that the Lord had commanded. It is to mark the exactitude of the

obedience that chs. 36-39, follow so closely, and with such minuteness, the wording

of chs. 26-28.

BI 1-38, "Every wise-hearted man in whom the Lord put wisdom and understanding to know how to work.

Consecrated art

Dannecker, the German sculptor, occupied eight years upon a marble statue of Christ. He believed then, and ever afterward, that he had been inspired of God to do that thing. He thought that he had seen a vision of Christ in his solitary vigils. He had but transferred to the marble the image that the Lord had shown to him. His rising fame attracted the attention of Napoleon, and he was requested to make a statue of Venus similar to Ariadne, for the gallery of the Louvre. He refused, saying, “A man who has seen Christ would commit sacrilege if he should employ his art in the carving of a pagan goddess. My art is therefore a consecrated thing.” Is there not an experience of communion with God in Christ, not uncommon with mature believers, which is equivalent to a vision of the Lord, and which renders life and life work, even its humblest occupations, sacred? The lowliest not less than the loftiest life may have this element of an infinite dignity.

Indolence in the Church

A North American Indian convert, being catechised upon “original sin,” stated that he rather thought that in his case it was laziness. Original sin certainly seems to take this form in the case of many members of our Churches. What is the proportion of Christian workers in any Church? Are they not invariably a small minority? Why so? What exemption can the majority plead? It is said the working bees cast out the drones from the hive. Were we to proceed upon this principle, what terrible depletion would our Churches suffer! (J. Halsey.)

False estimates of Church-workers

We sometimes form a too favourable estimate of the number of workers in our Churches, erroneously judging from the number of departments of service, and imagining that each department has its own distinct staff; whereas, as a rule, it is the individuals who are active in one sphere who display the same activity in another. I believe that in dramatic exhibitions the impression of a large army is sometimes produced upon the spectators by the device of marching the same band of persons over and over again across the stage. We get our impressions of the noble army of Christian workers very much in the same way. (J. Halsey.).

See Exo_25:10-40; Exo_30:1-6; Exo_30:23-38.

2 Then Moses summoned Bezalel and Oholiab and every skilled person to whom the Lord had given ability and who was willing to come and do the work.

GILL, "And Moses called Bezaleel and Aholiab, and every wise hearted man,.... It was not enough that they had qualifications for this work, but they must have a call to it from Moses, to whom the whole affair was committed, to see that it was done according to the pattern shown him in the mount: so all that are concerned in the public work and service of the church of God should have a call unto it both from the Lord and from the church:

in whose heart the Lord had put wisdom, even everyone whose heart stirred him up to come unto the work to do it; who had not only abilities given him of God, but a mind disposed for it, a willingness of heart, a readiness of soul for such service, was even eager upon it, and in haste to be at it.

K&D 2-3, "Moses then summoned the master-builders named, and all who were skilled in art, “every one whom his heart lifted up to come near to the work to do it” (i.e., who felt himself stirred up in heart to take part in the work), and handed over to them the heaven-offering presented by the people for that purpose, whilst the children of Israel still continued bringing freewill-offerings every morning.

CALVI�, "2.And Moses called Bezaleel and Aholiab. It is not without reason that

Moses so often exalts the grace of God’s Spirit in the ingenuity and artistic skill of

the workmen. In the first place he speaks of them as skillful architects, and then, by

way of correction, adds that they were furnished from above with such intelligence.

Thus the absurdity of the Papists is refuted, who, in order to prove free-will, think it

sufficient to drag forward the passages in which rectitude of will is commended:

whereas, even though men may will aright, it is foolish to infer that therefore they

are possessed of free-will, unless it be proved that the will proceeds from themselves.

Consequently, what follows in the text, — that every one contributed either of his

labor or his substance to the building of the tabernacle, according as their hearts

stirred them up, — does not so make men the authors of pious affections, as to

defraud God of His praise. It is true that men understand — are willing —

encourage themselves to holy endeavors; but the question is, from whence comes

their intelligence, their will, and their zeal in well-doing? Scripture decides that they

are the gifts of God and the Spirit: the Papists improperly arrogate them to

themselves.

BE�SO�, "Exodus 36:2. And Moses called Bezaleel — Even those whom God has

qualified for, and inclined to the service of the tabernacle, yet must wait for a call to

it, either extraordinary, as that of preachers and apostles, or ordinary, as that of

pastors and teachers. And observe who they were that Moses called; those in whose

heart God had put wisdom for this purpose, beyond their natural capacity, and

whose heart stirred him up to come to the work in good earnest. Those are to be

called to the building of the gospel tabernacle, whom God has by his grace made in

some measure fit for the work, and free to it: ability and willingness, with

resolution, are the two things to be regarded in the call of ministers.

ELLICOTT, "(2) Moses called Bezaleel—i.e., Moses summoned Bezaleel, Aholiab,

and their chief assistants, into his presence, and committed to them the offerings

which he had received from the people (Exodus 36:3)—the gold, the silver, the

bronze, the shittim wood, the thread, the goats’ hair, the rams’ skins, the seals’

skins, the precious stones, the oil, the spices, &c. “They received of Moses all the

offering that had been hitherto brought.

PETT, "Verses 2-7

The Work Begins and the Offerings Pour In (Exodus 36:2-7).

This can be analysed as follows:

a The expert trained men who were stirred up by Yahweh are called by Moses to

begin the work (Exodus 36:2).

b They receive the gifts from Moses which had been give for the work of the

Sanctuary (Exodus 36:3 a)

c Freewill offerings are brought every morning (Exodus 36:3 b)

d The skilful men who are doing the work which Yahweh has commanded them to

make come to Moses (Exodus 36:4).

c They declare that the people are bringing too much (Exodus 36:5).

b Moses proclaims that no one is to make any more offerings to the Sanctuary

(Exodus 36:6 a).

a The people refrain, for the stuff was sufficient for all the work to make it, and too

much (Exodus 36:6-7).

We note that in ‘a’ the experts begin the work, and in the parallel there is more than

sufficient to do the work. In ‘b’ gifts are received by the Sanctuary, and in the

parallel gifts to the Sanctuary are to cease. In ‘c’ freewill offerings are brought

every morning and in the parallel they are too much. And central in ‘d’ is the

activity of the skilful workmen who are obeying the commands of Yahweh.

The Skilled Overseers Are Set To Work with Their Helpers (Exodus 36:2-3).

Exodus 36:2-3

‘And Moses called Bezalel and Oholiab, and every man of expertise, in whose heart

Yahweh had put technical knowledge, even every one whose heart stirred him up to

come to the work to do it: and they received from Moses all the offering which the

children of Israel had brought for the work of the service of the sanctuary, with

which to make it. And also they brought to him freewill-offerings every morning.’

Moses then set Bezalel and Oholiab to work, and all their skilled assistants who had

been willing to provide their services, and gave them what the people had brought

for the making of the Sanctuary, and the freewill offerings that the people continued

to bring each day.

TRAPP, "Exodus 36:2 And Moses called Bezaleel and Aholiab, and every wise

hearted man, in whose heart the LORD had put wisdom, [even] every one whose

heart stirred him up to come unto the work to do it:

Ver. 2. And Moses called Bezaleel.] God qualified them, Moses called them. See Acts

13:1-3. Ministers also must have an outward calling too, [Hebrews 5:4] and be sent

ere they preach. [Romans 10:15] And whereas in 1 Corinthians 14:31 it is said, "Ye

may all prophecy," the meaning is, All ye that are prophets, may. "But are all

prophets?." [1 Corinthians 12:29]

GUZIK, "Exodus 36 - Building the Tent of Meeting

A. The people bring an offering.

1. (2-3) The offering is asked for.

Then Moses called Bezalel and Aholiab, and every gifted artisan in whose heart the

LORD had put wisdom, everyone whose heart was stirred, to come and do the work.

And they received from Moses all the offering which the children of Israel had

brought for the work of the service of making the sanctuary. So they continued

bringing to him freewill offerings every morning.

a. To come and do the work: The planning and preparation were over. It was time

to actually do the work of building the tabernacle and its furnishings.

i. Then everyone came whose heart was stirred: "Literally, whose heart was lifted

up-whose affections were set on the work, being cordially engaged in the service of

God." (Clarke)

b. They continued bringing to him freewill offerings every morning: Again, even

willing hearts need to be told, now is the time to give. Moses let them know, and the

people started bringing their offering to the LORD.

PULPIT, "Exodus 36:2, Exodus 36:3

Moses called Bezaleel, etc. Having received sufficient materials for a beginning,

Moses summoned Bezaleel, Aholiab, and their chief assistants, to his presence, and

delivered into their hands the various offerings—the wood, the metal, the precious

stones, the thread, the goats' hair, the rams' skins, the seals' skins, etc. Upon these

materials they proceeded at once to work. They brought yet unto him free offerings

every morning. The people still continued to give. Freewill offerings kept continually

flowing in. Morning after morning a fresh supply was brought to Moses, who passed

it on to those engaged in the work.

3 They received from Moses all the offerings the Israelites had brought to carry out the work of constructing the sanctuary. And the people continued to bring freewill offerings morning after morning.

GILL, "And they received of Moses all the offering,.... That is, Bezaleel and Aholiab received it of him, who delivered it to the several workmen, as the nature of their work required, some one thing, and some another: to some gold, to others silver, to others brass, and to some they delivered out fine linen, and blue, purple, and scarlet

yarn, and to others shittim wood; Moses gave all out faithfully that he received, and kept back nothing for his own use or private advantage, even all the above things of which the offering consisted:

which the children of Israel had brought for the work of the service of the sanctuary, to make it withal; and which perhaps they went and fetched the same day they were called together, and acquainted with the mind of God concerning it; or at least they brought it in a very short space of time, and as soon as it possibly could be; it was delivered to the workmen, that the work might be begun, and carried on with the utmost expedition:

and they brought yet unto him free offerings every morning; they continued for a course of time afterwards to bring their freewill offerings of one thing or another to Moses, every morning, which perhaps was the most suitable time for him to receive them; and best expresses their readiness and diligence in bringing them, and which, as they brought, he sent to the workmen, as appears by what follows.

HE�RY 3-7, " The contributions restrained. The people continued to bring free offerings every morning, Exo_36:3. Note, We should always make it our morning's work to bring our offerings unto the Lord; even the spiritual offerings of prayer and praise, and a broken heart surrendered entirely to God. This is that which the duty of every day requires. God's compassions are new every morning, and so must our duty to him be. Probably there were some that were backward at first to bring their offering, but their neighbours' forwardness stirred them up and shamed them. The zeal of some provoked many. There are those who will be content to follow who yet do not care for leading in a good work. It is best to be forward, but better late than never. Or perhaps some who had offered at first, having pleasure in reflecting upon it, offered more; so far were they from grudging what they had contributed, that they doubled their contribution. Thus, in charity, give a portion to seven, and also to eight; having given much, give more. Now observe, 1. The honesty of the workmen. When they had cut out their work, and found how their stuff held out, and that the people were still forward to bring in more, they went in a body to Moses to tell him that there needed no more contributions, Exo_36:4, Exo_36:5. Had they sought their own things, they had now a fair opportunity of enriching themselves by the people's gifts; for they might have made up their work, and converted the overplus to their own use, as perquisites of their place. But they were men of integrity, that scorned to do so mean a thing as to sponge upon the people, and enrich themselves with that which was offered to the Lord. Those are the greatest cheats that cheat the public. If to murder many is worse than to murder one, by the same rule to defraud communities, and to rob the church or state, is a much greater crime than to pick the pocket of a single person. But these workmen were not only ready to account for all they received, but were not willing to receive more than they had occasion for, lest they should come either into the temptation or under the suspicion of taking it to themselves. These were men that knew when they had enough. 2. The liberality of the people. Though they saw what an abundance was contributed, yet they continued to offer, till they were forbidden by proclamation, Exo_36:6, Exo_36:7. A rare instance! Most need a spur to quicken their charity; few need a bridle to check it, yet these did. Had Moses aimed to enrich himself, he might have suffered them still to bring in their offerings; and when the work was finished might have taken the remainder to himself: but he also preferred the public before his own private interest, and was therein a good example to all in public trusts. It is said (Exo_36:6), The people were restrained from bringing; they looked upon it as a restraint upon them not to be allowed to do

more for the tabernacle; such was the zeal of those people, who gave to their power, yea, and beyond their power, praying the collectors with much entreaty to receive the gift,2Co_8:3, 2Co_8:4. These were the fruits of a first love; in these last-days charity has grown too cold for us to expect such things from it.

JAMISO�, "they (the workmen)

received of Moses all the offering, which the children of Israel had brought, etc.— It appears that the building was begun after the first few contributions were made; it was progressively carried on, and no necessity occurred to suspend operations even for the shortest interval, from want of the requisite materials.

they brought yet unto him free offerings every morning, etc.— Moses, in common with other Oriental magistrates, had his morning levees for receiving the people (see on Exo_18:13); and it was while he was performing his magisterial duties that the people brought unto him freewill offerings every morning. Some who had nothing but their manual labor to give would spend a great part of the night in hastening to complete their self-imposed task before the early dawn; others might find their hearts constrained by silent meditations on their beds to open their coffers and give a part of their hoarded treasure to the pious object. All whose hearts were touched by piety, penitence, or gratitude, repaired with eager haste into the presence of Moses, not as heretofore, to have their controversies settled, but to lay on his tribunal their contributions to the sanctuary of God (2Co_9:7).

K&D, "Moses then summoned the master-builders named, and all who were skilled in art, “every one whom his heart lifted up to come near to the work to do it” (i.e., who felt himself stirred up in heart to take part in the work), and handed over to them the heaven-offering presented by the people for that purpose, whilst the children of Israel still continued bringing freewill-offerings every morning.

CALVI�, "3.And they received of Moses all the offering. Here is set forth, first of

all, the diligence and prudence both of Moses and the artificers, and secondly, their

integrity. Their prudence is shewn in the distribution of the materials among them;

their diligence in the quickness with which they commence the work, without

waiting till they have enough for its completion; whilst they testify their

extraordinary integrity when they voluntarily declare that enough has been given,

and put a stop to the offerings, lest they should be more than they required. We

know how few restrain themselves (297) when an opportunity is given of thieving

without detection; and, even if there be no disposition to deceive, yet most people are

tempted by ambition, greedily to long for more to pass through their hands than

they need. We see, then, how God directed them all to undertake the work of the

sanctuary, and impelled them to persevere in it by His Spirit. This grace, however,

manifests itself most fully in the marvelous ardor of the people. They were not very

rich, for they had had no treasures laid up for a long period; and the wealthiest

among them had no more than what they had secretly conveyed away out of Egypt;

whilst the building was sumptuous; and still they do not cease from contributing

more than was necessary, until an edict forbade them. Such promptitude and

liberality was worthy of no common praise; and hence it is more wonderful that

they should soon afterwards neglect the true God in whose service they were thus

zealous, and fall into foul idolatry. Let us learn from hence, that the pious zeal,

which existed in them for a short time, emanated from the inspiration of the Holy

Spirit; and further, that all our best feelings vanish, unless the gift of stedfastness be

superadded.

What follows represents, as by a lively image, as we have said, how faithfully they

executed whatever God had prescribed, so as not to vary from it even in the smallest

thread.

COKE, "Exodus 36:3. And they brought yet unto him free-offerings every

morning— �othing can be more pleasing to observe, than this liberality of the

people: conscious how much they had offended by their offerings to form the

idolatrous calf, they now seem desirous to prove their repentance by the cheerful

zeal wherewith they present these free-gifts to him. The integrity and

disinterestedness of Moses, as well as of the workmen, are conspicuous in the

prohibition given to the people in the next chapter. Had they been desirous to have

served themselves, they would have gladly received all the gifts which were offered,

and never have enjoined, let neither man nor woman make any more stuff for the

offering of the sanctuary.

REFLECTIO�S.—The appointment is no sooner made than the workmen begin.

They are pleased with the employment, and that makes the toil a pleasure. �ote; To

spend and be spent in the service of God and immortal souls is the happiness of the

faithful labourer; while to be forced to minister in holy things without any relish

for, or rather with a loathing of the work, is surely the most wretched drudgery that

can be conceived.

ELLICOTT, "(3) They brought yet unto him free offerings.—The liberality of the

people continued. After the work was taken in hand, and making progress, they

kept still bringing in fresh offerings morning after morning, until the workmen

found that they had more than enough. Compare the liberality shown when David

was collecting materials for the Temple (1 Chronicles 29:6-9); and, again, when

Zerubbabel was about to rear up the second Temple on the return from the

Captivity (Ezra 2:68-70; �ehemiah 7:70-72).

4 So all the skilled workers who were doing all the work on the sanctuary left what they were doing

GILL, "And all the wise men that wrought all the work of the sanctuary,.... The ingenious artificers who were employed, some in one thing, and some in another, either on the tabernacle itself, or the vessels of it, and things appertaining to it:

came every man from his work which they made; left off their work by mutual consent and agreement, and came in a body to Moses.

K&D, "Then the wise workmen came, every one from his work that they were making, and said to Moses, “Much make the people to bring, more than suffices for the labour (the finishing, as in Exo_27:19) of the work,” i.e., they are bringing more than

will be wanted for carrying out the work (the ִמן in ִמֵ�י is comparative); whereupon Moses let the cry go through the camp, i.e., had proclamation made, “No one is to make any

more property (ְמָלאָכה as in Exo_22:7, Exo_22:10, cf. Gen_33:14) for a holy heave-offering,” i.e., to prepare anything more from his own property to offer for the building of the sanctuary; and with this he put a stop to any further offerings.

PETT, "Exodus 36:4-5

‘And all the experts, who wrought all the work of the sanctuary, came every man

from his work which they did, and they spoke to Moses, saying, “The people bring

much more than enough for the service of the work which Yahweh commanded us

to make.” ’

So generous were the people that the skilful workmen had to call a halt to their

giving through Moses. They were giving overmuch, and there was too much

material around which was probably hindering the work (all the skilful workmen

complained). At least in this the people were showing their repentance for the past

and hearts now overflowing with gratitude to Yahweh.

GUZIK, "(4-7) The people bring more than enough.

Then all the craftsmen who were doing all the work of the sanctuary came, each

from the work he was doing, and they spoke to Moses, saying, "The people bring

much more than enough for the service of the work which the LORD commanded

us to do." So Moses gave a commandment, and they caused it to be proclaimed

throughout the camp, saying, "Let neither man nor woman do any more work for

the offering of the sanctuary." And the people were restrained from bringing, for

the material they had was sufficient for all the work to be done; indeed too much.

a. The people bring much more than enough: This shows how blessed giving can be

when free from human manipulation and tricks. Willing hearts will always give

enough as God blesses the work - indeed, the people were restrained from bringing.

i. "When the heart is truly stirred, and the spirit makes willing, giving is robbed of

all meanness; indeed, it ceases to be calculating. �othing is too precious to be given,

no amount is too great." (Morgan)

ii. "Compare the story of the anointing at Bethany (Matthew 26:7), and the

generosity of the Philippian church (Philippians 4:14-19)." (Cole)

iii. This also shows that Moses and the planners of the work knew how much was

enough. They job was organized and planned to the extent that they understood

what they needed, and when they had more than enough. When God's people are

asked to give to something, they should expect that it be well organized, planned,

and managed.

b. And the people were restrained from bringing, for the material they had was

sufficient: Moses showed great integrity by not gathering more than the project

needed. God told him to take an offering for the building of a tabernacle, and when

the tabernacle was provided for the offering was over. The purpose wasn't to amass

endless resources, but to properly put those resources into action.

i. Indeed too much: This follows the pattern of God's giving to us. God gives us

much more than we ever need, and our giving is simply a response to His.

ii. "It must have been both a disappointment and a frustration to those who had

delayed their gifts because they could not bear to part with their treasures, and who

now found that God had no further need of them. His work was finished, but they

had excluded themselves from any share in it: God deliver us from such a

frustration." (Cole)

PULPIT, "Exodus 36:4, Exodus 36:5

At last, remonstrance had to be made. The workmen were cumbered with an

overplus of material—an embarras de richesses—and came in a body to Moses, to

make complaint. All the wise men came, every man from his work, with the cry

"The people bring much more than enough—we are hampered in our work by the

too great abundance—let an end be put to it."

5 and said to Moses, “The people are bringing

more than enough for doing the work the Lord commanded to be done.”

CLARKE, "The people bring much more than enough -With what a liberal spirit do these people bring their free-will offerings unto the Lords! Moses is obliged to make a proclamation to prevent them from bringing any more, as there was at present more than enough! Had Moses been intent upon gain, and had he not been perfectly disinterested, he would have encouraged them to continue their contributions, as thereby he might have multiplied to himself gold, silver, and precious stones. But he was doing the Lord’s work, under the inspiration of the Divine Spirit, and therefore he sought no secular gain. Indeed, this one circumstance is an ample proof of it. Every thing necessary for the worship of God will be cheerfully provided by a people whose hearts are in that worship. In a state where all forms of religion and modes of worship are tolerated by the laws, it would be well to find out some less exceptionable way of providing for the national clergy than by tithes. Let them by all means have the provision allowed them by the law; but let them not be needlessly exposed to the resentment of the people by the mode in which this provision is made, as this often alienates the affections of their flocks from them, and exceedingly injures their usefulness. See Clarke’s note on Gen_28:22, in fine, where the subject is viewed on all sides.

GILL, "And they spake unto Moses, saying,.... One in the name of the rest:

the people bring much more than enough for the service of the work, which the Lord commanded to make; they had taken an estimate of what was to be done, and of what was necessary for the doing of it, and of what the people brought for this service; and they found there was a great deal more brought than would be wanted, and therefore they thought proper to advise Moses of it, that no more might be brought: it is hard to say which is most to be wondered at, the great liberality of the people in contributing so freely and bountifully, and continuing to do so without being urged, or even asked; or the honesty of the workmen, one and all, who might have gone on to have received the gifts of the people by the hands of Moses, and what was superfluous might have converted to their own use; but instead of this, they agree as one man to let Moses know how the state of things was, and prevent the people from making any more contribution

JAMISO�, "they spake unto Moses, saying, The people bring much more than enough, etc.— By the calculations which the practised eyes of the workmen enabled them to make, they were unanimously of the opinion that the supply already far exceeded the demand and that no more contributions were required. Such a report reflects the highest honor on their character as men of the strictest honor and integrity,

who, notwithstanding they had command of an untold amount of the most precious things and might, without any risk of human discovery, have appropriated much to their own use, were too high principled for such acts of peculation. Forthwith, a proclamation was issued to stop further contributions [Exo_36:6].

ELLICOTT, "(6) So the people were restrained from giving.—Moses felt it

necessary to interfere, and forbid further offerings. By the expression, “Let neither

man nor woman make any more work, it would seem that the superfluous offerings

were chiefly such things as were produced by labour—thread, goats’ hair yarn, and

the like. (See Exodus 35:25-26.) The humblest class of contributors would thus

appear to have shown itself the most zealous. When will Christian liberality be so

excessive as to require to be “restrained”?

EXPOSITOR'S DICTIO�ARY, "Exodus 36:5

When will the earth again hear the glad announcement that the people bring much

more than enough for the service of the work, which the Lord commanded to make?

Yet, until we bring more than enough, at least until we are kindled by a spirit which

will make us desire to do Song of Solomon , we shall never bring enough.

—Julius Hare in Guesses at Truth.

PARKER, ""The people bring much more than enough for the service of the work"

( Exodus 36:5)

There is a redeeming point. The spirit of willingness is in the people. They have a

good season now; they are in their best moods at this time; they are most generous;

they come forward in their very best force and look quite godly in their daily

devotion and service to the tabernacle. Surely in the worst character there are some

little faint lines of good! Why do we not imitate God and make the most of these?

We are so prone to the other kind of criticism: it seems to be in our very heart of

hearts to find fault; to point out defections; to write down a whole record and

catalogue of infirmities and mishaps, and to hold up the writing as a proof of our

own respectability. God never does so; he is righteous on the one side and on the

other; he never connives at sin; he never compromises with evil; he never fails to

discriminate between good and bad, light and darkness, the right hand and the left;

but when he does come upon some little streak of excellence, some faint mark of a

better life he seems to multiply it by his own holiness, and to be filled with a new joy

because of pearls of virtue which he has found in a rebellious race. Character is not

a simple line beginning at one point and ending at another, drawn by the pencil of a

child and measurable by the eye of every observer. Character is a mystery; we must

not attempt to judge character. "Judge not, that ye be not judged." "Blessed are the

merciful: for they shall obtain mercy." The Pharisees dragged up those whom they

found doing wrong, but their doing so was never sanctioned by the Master; in all

their attempts at judgment they were judged; whenever they displayed their virtue

he burnt up the rag and left them to carry the cinders away. This should lead us to

much seriousness in estimating character, and should keep us from

uncharitableness; but at the same time it should encourage our own souls in the

pursuit and quest of things heavenly. We do not know the meaning of all we feel and

do. Let me suppose that some man is not regarded by others as religious and

spiritual; let it be my business as a Christian shepherd to find out some point in that

character upon which I can found an argument and base an appeal. I may find it

sometimes in one great hot tear; the man would not have allowed me to see that tear

on any account if he could have helped it, but I did see it, and having seen it I have

hope of his soul. He is not damned yet. I may notice it in a half-intention to write to

the wronged ones at home. The young man has taken up his pen and begun to

address the old parents whose hearts he has withered. When I observe him in the act

of dipping his pen, I say, "He was dead and is alive again"; and though he should

lay down the pen without writing the letter of penitence, I have hope in him: he may

yet write it and make the confession and seek the absolution of hearts that are dying

to forgive him. Do not tell me of the spendthrift"s course, do not heap up the

accusation—any hireling can be bribed to make out the black catalogue; be it ours

to see the first heavenward motion, to hear the first Godward sigh, and to make the

most of these signs of return and submission. Good and bad do live together in every

character. I never met a human creature that was all bad: I have been surprised

rather to see in the most unexpected places beautiful little flowers never planted by

the hand of man. All flowers are not found in gardens, hedged and walled in, and

cultured at so much a day; many a flower we see was never planted by the human

gardener. In every nation, he that feareth God and worketh righteousness is

accepted of Heaven. At the risk of incurring the unkind judgment of some in that I

may be ministering to your vanity—how they mistake the case who reason so!—I

will venture to say that in every one, however unrecognised by the constables of the

Church or by the priests of the altar, there are signs that they are not forsaken of

God.

�ow comes the thought for which I have no language adequate in copiousness or fit

in delicateness. It would seem as if the little good outweighed the evil. God does not

decide by majorities. There is not a more vulgar standard of right and wrong than

Song of Solomon -called majorities; it is an evil form of judgment wholly—useful for

temporary purposes, but of no use whatever in moral judgment. The majority in a

man"s own heart is overwhelming. If each action were a vote, and if hands were

held up for evil, a forest of ten thousand might instantly spring up; and then if we

called for the vote expressive of religious desire, there might be one trembling hand

half extended. Who counts?—God. What says he? How rules he from his throne? It

will be like him to say, "Inasmuch as ye have done it unto one of the least of these

my brethren, ye have done it unto me." If he could find out in our life that we once

dropped on one knee, and began a prayer, there is no telling what may be done by

his love in multiplying the act into an eternal obeisance and regarding the

unfinished prayer as an eternal supplication. This is how the judgment will go. God

has not forsaken us. To open his book with any desire to find in it reading for the

soul is a proof that we are not abandoned of our Father; to go into the sanctuary

even with some trouble of mind or reluctance of will—to be there is a sign that we

are not yet cast out into the darkness infinite.

Yet even here the stern lesson stands straight up and demands to be heard—

namely:—If any man can be satisfied with the little that he has, he has not the little

on which he bases his satisfaction. It is not our business to magnify the little; we do

well to fix our mind for long stretches of time upon the evil, and the wrong, and the

foul, and the base. It is not for us to seek self-satisfaction; our place is in the dust;

our cry should be "Unclean! unprofitable!"—a cry for mercy. It is God"s place to

find anything in us on which he can base hope for our future, or found a claim for

the still further surrender of our hostile but still human hearts.

6 Then Moses gave an order and they sent this word throughout the camp: “�o man or woman is to make anything else as an offering for the sanctuary.” And so the people were restrained from bringing more,

GILL, "And Moses gave commandment,.... Orders to some proper person or persons about him:

and they caused it to be proclaimed throughout the camp, or "caused a voice to pass"; a crier or herald, as the Targums, who went through the camp and published in every quarter:

saying, let neither man nor woman make any more work for the offering of the sanctuary; as the men in cutting shittim wood, and planing it, and the women in spinning blue, purple, and scarlet yarn and goats' hair:

so the people were restrained from bringing; that is, any more: instead of a spur to liberality, which most want, a restraint was laid upon these to check it, and prevent an excess in it, of which there is rarely any danger; so eager, forward, and zealous were they in this good work.

PETT, "Exodus 36:6-7

‘And Moses gave an order, and they caused it to be proclaimed throughout the

camp, saying, “Let neither man nor woman make any more work for the offering of

the sanctuary.” So the people were restrained from bringing. For the stuff they had

was sufficient for all the work to make it, and too much.’

So Moses gave the order that no more gifts be brought for the work on the

Dwellingplace, because they had sufficient. Clearly the people were delighted that

Yahweh still consented to make a home among them, and their generosity was

overflowing. And there was no shortage of materials for what had already been

given was quite sufficient and to spare.

7 because what they already had was more than enough to do all the work.

GILL, "For the stuff they had was sufficient for all the work to make it,.... The gold, silver, brass, and precious stones, the wood and yarn, which had been already brought in, were sufficient for everything they were ordered to make:

and too much; a great deal more than would be used; much would remain after all was wrought: what was done with this is not said, whether it was returned to the people, or laid up for the use of the tabernacle and service, as might hereafter be wanted; which latter seems most probable.

K&D, "“And there was enough (ַ�ָ�ם their sufficiency, i.e., the requisite supply for the different things to be made) of the property for every work to make it, and over” (lit., and to leave some over). By this liberal contribution of freewill gifts, for the work commanded by the Lord, the people proved their willingness to uphold their covenant relationship with Jehovah their God.

TRAPP, "Verse 7

Exodus 36:7 For the stuff they had was sufficient for all the work to make it, and too

much.

Ver. 7. And too much.] Thus in outward ordinances of service, and for the making

of "a worldly sanctuary," [Hebrews 9:1] they could do and over do. So, John 6:28,

"They said unto him, What shall we do that we may work the works of God?" Men

would fain have heaven as a purchase. I would swim through a sea of brimstone,

said one, that I might come to heaven at last. But what said our Saviour to those

questionists in John 6:29? "This is the work of God, that ye believe on him whom he

hath sent." And what said Luther? Walk in the heaven of the promise, but in the

earth of the law; that in respect of believing, this of working. Many poor souls can

think of nothing but working themselves to life. We must do all righteousness, but

rest in none but Christ’s.

The Tabernacle

8 All those who were skilled among the workers made the tabernacle with ten curtains of finely twisted linen and blue, purple and scarlet yarn, with cherubim woven into them by expert hands.

CLARKE, "Cherubims of cunning work - See on Exo_25:18 (note). Probably the word means no more than figures of any kind wrought in the diaper fashion in the loom, or by the needle in embroidery, or by the chisel or graving tool in wood, stone, or metal; see Clarke on Exo_25:18 (note). This meaning Houbigant and other excellent critics contend for. In some places the word seems to be restricted to express a particular figure then well known; but in many other places it seems to imply any kind of figure commonly formed by sculpture on stone, by carving on wood, by engraving upon brass, and by weaving in the loom, etc.

GILL 8-38, "And every wise hearted man among them that wrought the work of the tabernacle,.... Did the part assigned him, what he was fittest for, and most skilful in: particularly some

made ten curtains, &c. which were properly the tabernacle, and were made first, and then the several things appertaining to it; and from hence, to the end of the chapter Exo_36:9, is only an account of the making of the tabernacle, its curtains, coverings, boards, sockets, and bars, the vail for the most holy place, and the hangings for the tabernacle, exactly as they are ordered to be made; see Gill on Exo_26:1 &c. to end of chapter: and it may be observed, that throughout the account of the various articles, it is all along said "he" did this and the other; either referring to Moses, by whose orders they were done, or to Bezaleel, the chief director of the work, or to each and everyone of the artificers severally concerned.

HE�RY 8-13, "The first work they set about was the framing of the house, which must be done before the furniture of it was prepared. This house was not made of timber or stone, but of curtains curiously embroidered and coupled together. This served to typify the state of the church in this world, the palace of God's kingdom among men. 1. Though it is upon the earth, yet its foundation is not in the earth, as that of a house is; no, Christ's kingdom is not of this world, nor founded in it. 2. It is mean and mutable, and in a militant state; shepherds dwelt in tents, and God is the Shepherd of Israel; soldiers dwelt in tents, and the Lord is a man of war, and his church marches through an enemy's country, and must fight its way. The kings of the earth enclose themselves in cedar (Jer_22:15), but the ark of God was lodged in curtains only. 3. Yet there is a beauty in holiness; the curtains were embroidered, so is the church adorned with the gifts and graces of the Spirit, that raiment of needle-work, Psa_45:14. 4. The several societies of believers are united in one, and, as here, all become one tabernacle; for there is one Lord, one faith, and one baptism.

K&D 8-38, "Ex 36:8-38:20. Execution of the Work. - Preparation of the dwelling-place: viz., the hangings and covering (Exo_36:8-19, as in Exo_26:1-14); the wooden boards and bolts (Exo_36:20-34, as in Ex 26:15-30); the two curtains, with the pillars, hooks, and rods that supported them (Exo_36:35-38, as in Exo_26:31-37). As these have all been already explained, the only thing remaining to be noticed here is, that the

verbs ָעָׂשה in Exo_36:8, ַוִיַחֵ�ר in Exo_36:10, etc., are in the third person singular with an indefinite subject, corresponding to the German man (the French on).

COKE, "Exodus 36:8.— It may be proper to observe here, for the sake of the

learned reader, that the Vatican edition of the LXX varies much from all other

copies of the Bible; giving us here that description of the priests' vestments, which

we have in the 39th chapter, instead of the description of the tabernacle. There are

also many other variations and transpositions throughout these five last chapters in

that version, but none of them of any considerable importance.

With cherubims of cunning work— Houbigant renders this, figuris opere textile

intertextis: for כרוב kerub, says he, in the Hebrew, is a genus, as Castel, after Aben-

Ezra, shews us; and, before them, St. Jerome: and here it means figure in general.

CO�STABLE, "Verses 8-38

The tabernacle36:8-38

The hangings and coverings Exodus 36:8-19 (cf. Exodus 26:1-14)

The boards and bars Exodus 36:20-34 (cf. Exodus 26:15-30)

The veil and screen Exodus 36:35-38 (cf. Exodus 26:31-37)

"The order of recounting the construction of the parts of the tabernacle is not the

same as that of the instructions in Exodus 25-30.... The purpose for this change is

perhaps to begin with, and thus highlight, the part of the work that involved "all the

skilled workers" before moving on to that work which involved only Bezalel. Thus

the picture given at the beginning of the narrative is that of the total participation of

all the people." [�ote: Sailhamer, The Pentateuch . . ., p318.]

Verses 8-43

2. Execution of the work36:8-39:43

Moses described the directions for constructing the tabernacle and its furnishings

earlier (chs25-31). I will simply give a breakdown of the individual items here with

references and parallel references (cf. also Exodus 35:11-19).

ELLICOTT, "Verses 8-13

THE CO�STRUCTIO� OF THE TABER�ACLE.

(8-13) This passage follows exactly Exodus 26:1-6, the tenses of the verbs alone

being changed. It relates the construction of the inner covering.

PETT, "Verses 8-13

The Making of the Dwellingplace (Exodus 36:8 to Exodus 38:20).

From this point on the chiastic framework is replaced by a straightforward

delineation of the different work done on the Dwellingplace following distinct

patterns as is required by the subject matter. Thus we have in Exodus 36 working

outwards the making of the inner curtains (Exodus 36:8-13), then of the outer

curtains of goat’s hair (Exodus 36:14-18), then of the protective covering of skins

(Exodus 36:19). Included is the working of the curtains, their dimensions, the

coupling, the loops and the clasps (Exodus 36:8-19) in that order. This is then

followed by the making of the frames, their dimensions and their sockets (Exodus

36:20-30); and then by the making of the bars, the Veil with its pillars and the outer

screen with its pillars (Exodus 36:31-38).

In Exodus 37:1 to Exodus 38:8 we have, commencing in the Most Holy Place and

moving outwards, the making of the Ark, the Mercy Seat (in the Most Holy Place);

the Table for the showbread, the Lampstand, the Altar of incense; (all in the Holy

Place); the anointing oil and incense (used in the Holy Place); the Altar of burnt

offering and the Laver together with their method of transportation (in the

courtyard). That is then followed by the making of the curtains and the gate of the

courtyard (Exodus 38:9-20).

The Curtains of the Sanctuary (Exodus 36:8-13).

Exodus 36:8-13

‘And all the men of expertise among those who wrought the work made the

Dwellingplace with ten curtains. Of fine twined linen, and bluey-violet, and purpley-

red, and scarlet, with cherubim, the work of the artistic workman, Bezalel made

them. The length of each curtain was eight and twenty cubits, and the breadth of

each curtain four cubits: all the curtains had one measure. And he coupled five

curtains one to another: and the other five curtains he coupled one to another. And

he made loops of blue on the edge of the one curtain from the selvedge in the

coupling: and he made them in the same way on the edge of the curtain that was

outmost in the second coupling. He made fifty loops in the one curtain, and he made

fifty loops in the edge of the curtain that was in the second coupling: the loops were

opposite one another. And he made fifty clasps of gold, and coupled the curtains one

to another with the clasps: so the Dwellingplace was one.’

The coupling together of the ten curtains to form the Sanctuary is now described,

compare on Exodus 26:1-11. It is a reminder that the Dwellingplace needed the

beautiful curtains, but it also need the couplings without which the curtains would

have been useless. We cannot all be curtains, but we can all be couplings, both by

prayer and witness and general and reliable support.

TRAPP, "Exodus 36:8 And every wise hearted man among them that wrought the

work of the tabernacle made ten curtains [of] fine twined linen, and blue, and

purple, and scarlet: [with] cherubims of cunning work made he them.

Ver. 8. And every wise-hearted man.] Let no man look upon this and the following

chapter as an idle repetition; nor say, as one said once, Did we not know that all

Scripture was divinely inspired, we should be ready to say, Quandoque bonus

dormitat Homerus. But know that here is set forth a table, index, or inventory, of

what Moses and the workmen did in obedience to God’s command, for every

particular about the sanctuary. This inventory was taken by Ithamar, at the

commandment of Moses, Et sic in archivum Ecclesiae relatum, and so laid up in the

charter house of the Church for the use of posterity. See the notes on Exodus 36:1-

38, and consider that saying of an ancient, �ecessarium et utile est etiam quae

scripta sunt scribere, ne leve existimetur quod non frequenter arguitur. (a)

GUZIK, "B. The building and assembling of the curtains, boards, pillars, and veils

of the tabernacle.

This begins a long section, almost to the end of the Book of Exodus, where the

Tabernacle described in Exodus 26-31 is actually built. Cole rightly noted, "As an

architect delights to pore over plans or blueprints, so the pious priest would have

rejoiced in this meticulous re-listing of specifications already given."

1. (8-13) The curtains of an artistic design of cherubim (according to the command

and description in Exodus 26:1-6).

Then all the gifted artisans among them who worked on the tabernacle made ten

curtains woven of fine linen, and of blue, purple, and scarlet thread; with artistic

designs of cherubim they made them. The length of each curtain was twenty-eight

cubits, and the width of each curtain four cubits; the curtains were all the same size.

And he coupled five curtains to one another, and the other five curtains he coupled

to one another. He made loops of blue yarn on the edge of the curtain on the

selvedge of one set; likewise he did on the outer edge of the other curtain of the

second set. Fifty loops he made on one curtain, and fifty loops he made on the edge

of the curtain on the end of the second set; the loops held one curtain to another.

And he made fifty clasps of gold, and coupled the curtains to one another with the

clasps, that it might be one tabernacle.

PULPIT, "Exodus 36:8-38

The remainder of this chapter requires no comment, since it goes over ground

already covered. The passage from Exodus 36:8 to Exodus 36:18 corresponds

exactly with Exodus 26:1-11; that from Exodus 26:19-34 with Exodus 26:14-29; that

consisting of Exodus 26:35, Exodus 26:36, with Exodus 26:33, Exodus 26:34; and

the two concluding verses with Exodus 26:36, Exodus 26:37. Under these

circumstances a few mistranslations will alone be noticed.

9 All the curtains were the same size—twenty-eight cubits long and four cubits wide.[a]

CLARKE, "The length of one curtain - Concerning these curtains, see Clarke on Exo_26:1 (note), etc.

K&D, "

COKE, "Verses 9-38

Exodus 36:9-38.— We have here,

1. The tabernacle completed. The inside is finished first. �ote; Our first care must

be about the hidden man of the heart.

2. The coverings are prepared to guard it from the injuries of the weather. They

who dwell under the shadow of Jesus, the true Tabernacle, have such a covert, that

no storms of wrath, or blasts of temptation, can ever hurt them.

3. The two vails are hung on their pillars to separate the holiest of all from the holy

place, and the first tabernacle from the court of the congregation. The people then

might not draw near; but now, by the body of Jesus, the vail is rent from the top to

the bottom, and every true worshipper may approach the mercy-seat with boldness.

10 They joined five of the curtains together and did the same with the other five.

11 Then they made loops of blue material along the edge of the end curtain in one set, and the same was done with the end curtain in the other set.

12 They also made fifty loops on one curtain and fifty loops on the end curtain of the other set, with the loops opposite each other.

13 Then they made fifty gold clasps and used them to fasten the two sets of curtains together so that the tabernacle was a unit.

14 They made curtains of goat hair for the tent over the tabernacle—eleven altogether.

HE�RY 14-34, "Here, 1. The shelter and special protection that the church is under are signified by the curtains of hair-cloth, which were spread over the tabernacle, and the covering of rams' skins and badgers' skins over them, Exo_36:14-19. God has

provided for his people a shadow from the heat, and a covert from storm and rain, Isa_4:6. They are armed against all weathers; the sun and the moon shall not smite them: and they are protected from the storms of divine wrath, that hail which will sweep away the refuge of lies, Isa_28:17. Those that dwell in God's house shall find, be the tempest ever so violent, or the dropping ever so continual, it does not rain in. 2. The strength and stability of the church, though it is but a tabernacle, are signified by the boards and bars with which the curtains were borne up, Exo_36:20-34. The boards were coupled together and joined by the bars which shot through them; for the union of the church, and the hearty agreement of those that are its stays and supporters, contribute abundantly to its strength and establishment.

ELLICOTT, "Verses 14-18

(14-18) The construction of the outer covering of goats’ hair follows, and is

expressed in terms nearly identical with those used in Exodus 26:7-11. Exodus 36:14

is better rendered than that to which it corresponds in the previous passage (Exodus

36:7). There are two omissions of short clauses for the sake of brevity.

PETT, "Verses 14-18

The Curtains of Goats’ Hair Protecting the Sanctuary Curtains (Exodus 36:14-18).

Exodus 36:14-18

‘And he made curtains of goats' hair for a tent over the Dwellingplace: he made

eleven curtains. The length of each curtain was thirty cubits, and the breadth of

each curtain was four cubits: the eleven curtains were the same size. And he coupled

five curtains by themselves, and six curtains by themselves. And he made fifty loops

on the edge of the curtain that was outmost in the coupling, and he made fifty loops

on the edge of the curtain which was outmost in the second coupling. And he made

fifty clasps of bronze to couple the tent together, that it might be one.’

This next task was the making of the outer cover of goatskin. See on Exodus 26:7-13.

GUZIK, "2. (14-18) The curtains of goat's hair (according to the command and

description in Exodus 26:7-13).

He made curtains of goats' hair for the tent over the tabernacle; he made eleven

curtains. The length of each curtain was thirty cubits, and the width of each curtain

four cubits; the eleven curtains were the same size. He coupled five curtains by

themselves and six curtains by themselves. And he made fifty loops on the edge of

the curtain that is outermost in one set, and fifty loops he made on the edge of the

curtain of the second set. He also made fifty bronze clasps to couple the tent

together, that it might be one.

15 All eleven curtains were the same size—thirty cubits long and four cubits wide.[b]

16 They joined five of the curtains into one set and the other six into another set.

17 Then they made fifty loops along the edge of the end curtain in one set and also along the edge of the end curtain in the other set.

18 They made fifty bronze clasps to fasten the tent together as a unit.

19 Then they made for the tent a covering of ram skins dyed red, and over that a covering of the other durable leather.[c]

ELLICOTT, "(19) This verse corresponds exactly to Exodus 26:14, and relates the

construction of the two outer coverings.

PETT, "The Outer Protective Covering (Exodus 36:19).

Exodus 36:19

‘And he made a covering for the tent of rams' skins dyed red, and a covering of

dolphin skins above.’

As in Exodus 26:14 not much is made of the final protective cover. It was not seen as

really part of the Dwellingplace. But see on Exodus 26:14.

GUZIK, "3. (19) The curtains of ram's skin dyed red and badger skins (according to

the command and description in Exodus 26:14).

Then he made a covering for the tent of ram skins dyed red, and a covering of

badger skins above that.

20 They made upright frames of acacia wood for the tabernacle.

CLARKE, "And he made boards - See Clarke’s note on Exo_26:15, etc.

ELLICOTT, "(20-34) After the construction of the roof, that of the walls is

described, the order of Exodus 26 being still followed. Exodus 36:20-34 correspond

to Exodus 36:15-29 of Exodus 26. The correspondence is closer than would appear

from the Authorised Version.

PETT, "Verses 20-35

The Framework For The Sanctuary Which Will Support The Curtains (Exodus

36:20-34).

Exodus 36:20-34

‘And he made the frames for the Dwellingplace, of acacia wood, standing up. Ten

cubits was the length of a frame, and a cubit and a half the breadth of each frame.

Each frame had two tenons, joined one to another. Thus did he make for all the

frames for the Dwellingplace. And he made the frames for the Dwellingplace:

twenty frames for the south side southward. And he made forty sockets of silver

under the twenty frames; two sockets under one frame for its two tenons, and two

sockets under another frame for its two tenons. And for the second side of the

Dwellingplace, on the north side, he made twenty frames, and their forty sockets of

silver; two sockets under one frame, and two sockets under another frame. And for

the hinder part of the Dwellingplace westward he made six frames. And he made

two frames for the corners of the tabernacle in the hinder part. And they were

double beneath; and in the same way they were entire unto its top to one ring: thus

he did to both of them in the two corners. And there were eight frames, and their

sockets of silver, sixteen sockets; under every frame two sockets. And he made bars

of acacia wood; five for the frames of the one side of the Dwellingplace, and five

bars for the frames of the other side of the Dwellingplace, and five bars for the

frames of the Dwellingplace for the hinder part westward. And he made the middle

bar to pass through in the midst of the boards from the one end to the other. And he

overlaid the frames with gold, and made their rings of gold for places for the bars,

and overlaid the bars with gold.’

The frames were an important part of the Dwellingplace giving the support

required. They formed the skeleton without which it would not stand. There are

always some who must bear the burden unseen to enable others to do their work.

See on Exodus 26:15-30.

GUZIK, "(20-34) The boards and connecting bars for the frame and walls of the

tabernacle (according to the command and description in Exodus 26:15-30).

For the tabernacle he made boards of acacia wood, standing upright. The length of

each board was ten cubits, and the width of each board a cubit and a half. Each

board had two tenons for binding one to another. Thus he made for all the boards of

the tabernacle. And he made boards for the tabernacle, twenty boards for the south

side. Forty sockets of silver he made to go under the twenty boards: two sockets

under each of the boards for its two tenons. And for the other side of the tabernacle,

the north side, he made twenty boards and their forty sockets of silver: two sockets

under each of the boards. For the west side of the tabernacle he made six boards. He

also made two boards for the two back corners of the tabernacle. And they were

coupled at the bottom and coupled together at the top by one ring. Thus he made

both of them for the two corners. So there were eight boards and their sockets;

sixteen sockets of silver; two sockets under each of the boards. And he made bars of

acacia wood: five for the boards on one side of the tabernacle, five bars for the

boards on the other side of the tabernacle, and five bars for the boards of the

tabernacle on the far side westward. And he made the middle bar to pass through

the boards from one end to the other. He overlaid the boards with gold, made their

rings of gold to be holders for the bars, and overlaid the bars with gold.

21 Each frame was ten cubits long and a cubit and a half wide,[d]

22 with two projections set parallel to each other. They made all the frames of the tabernacle in this way.

PULPIT, "Exodus 36:22

Two tenons, equally distant one from another. Rather, as in Exodus 26:17, "two

tenons, set in order one against an other."

23 They made twenty frames for the south side of the tabernacle

24 and made forty silver bases to go under them—two bases for each frame, one under each projection.

25 For the other side, the north side of the tabernacle, they made twenty frames

26 and forty silver bases—two under each frame.

27 They made six frames for the far end, that is, the west end of the tabernacle,

PULPIT, "Exodus 36:27

For the sides of the tabernacle westward. Literally correct; but it would be more

intelligible to render "for the side," or "for the back."

28 and two frames were made for the corners of

the tabernacle at the far end.

29 At these two corners the frames were double from the bottom all the way to the top and fitted into a single ring; both were made alike.

30 So there were eight frames and sixteen silver bases—two under each frame.

ELLICOTT, "(30) Under every board two sockets.—This is undoubtedly the true

meaning; but it can scarcely be elicited from the present text. The words, takhath

hak-keresh ha-ekhâd, which ought to have been repeated twice, as they are in

Exodus 26:25, have accidentally fallen out here in one place.

31 They also made crossbars of acacia wood: five for the frames on one side of the tabernacle,

CLARKE, "He made bars - See on Exo_26:26 (note), etc.

32 five for those on the other side, and five for the frames on the west, at the far end of the tabernacle.

ELLICOTT, "(32) For the sides westward.—Rather, for the back (of the tabernacle)

westward. (Comp. the �ote on Exodus 26:27.)

33 They made the center crossbar so that it extended from end to end at the middle of the frames.

PULPIT, "He made the middle Bar to shoot through the boards. Rather, as in

Exodus 26:28, "to reach from end to end of the boards."

34 They overlaid the frames with gold and made gold rings to hold the crossbars. They also overlaid the crossbars with gold.

35 They made the curtain of blue, purple and scarlet yarn and finely twisted linen, with cherubim woven into it by a skilled worker.

CLARKE, "He made a veil - See Clarke on Exo_26:31 (note), etc.

HE�RY 35-38, "In the building of a house there is a great deal of work about the doors and partitions. In the tabernacle these were answerable to the rest of the fabric; there were curtains for doors, and veils for partitions. 1. There was a veil made for a partition between the holy place, and the most holy, Exo_36:35, Exo_36:36. This signified the darkness and distance of that dispensation, compared with the New Testament, which shows us the glory of God more clearly and invites us to draw near to it; and the darkness and distance of our present state, in comparison with heaven, where we shall be ever with the Lord and see him as he is. 2. There was a veil made for the door of the tabernacle, Exo_36:37, Exo_36:38. At this door the people assembled, though forbidden to enter; for, while we are in this present state, we must get as near to God as we can.

JAMISO�, "he made a veil of blue— the second or inner veil, which separated the holy from the most holy place, embroidered with cherubim and of great size and thickness.

BE�SO�, "Exodus 36:35. And he made a veil — The veil, made for a partition

between the holy place and the most holy, signified the darkness and distance of that

dispensation compared with the �ew Testament, which shows us the glory of God

more clearly, and invites us to draw near, to it; and the darkness and distance of our

present state in comparison with heaven, where we shall be ever with the Lord, and

see him as he is.

ELLICOTT, "Verse 35-36

(35, 36) The order of Exo. xxvi is still followed. From the walls which enclosed the

Tabernacle the transition is easy to the vail which divided it into two parts. Exodus

36:35-36 correspond to Exodus 36:31-32 of Exodus 26

PETT, "Verses 35-38

The Inner Veil And The Outer Screen (Exodus 36:35-38).

Exodus 36:35-38

‘And he made the veil of bluey-violet, and purpley-red, and scarlet, and fine twined

linen, with cherubim; the work of the expert workman, he made it. And he made for

it four pillars of acacia, and overlaid them with gold: their hooks were of gold; and

he cast for them four sockets of silver. And he made a screen for the door of the

Tent, of bluey-violet, and purpley-red, and scarlet, and fine twined linen, the work

of the embroiderer; and the five pillars of it with their hooks: and he overlaid their

capitals and their fillets (or ‘connecting-rods’) with gold; and their five sockets were

of bronze.’

The making of the veil to separate the Holy Place from the Most Holy Place, and of

the screen guarding the entrance to the Sanctuary is now described. See on Exodus

26:31-37. The information about the capitals and connecting-rods is new.

GUZIK, " (35-38) The veil with its four pillars, and the screen with its five pillars

(according to the command and description in Exodus 26:31-33, 36-37).

And he made a veil of blue, purple, and scarlet thread, and fine woven linen; it was

worked with an artistic design of cherubim. He made for it four pillars of acacia

wood, and overlaid them with gold, with their hooks of gold; and he cast four

sockets of silver for them. He also made a screen for the tabernacle door, of blue,

purple, and scarlet thread, and fine woven linen, made by a weaver, and its five

pillars with their hooks. And he overlaid their capitals and their rings with gold, but

their five sockets were bronze.

36 They made four posts of acacia wood for it and overlaid them with gold. They made gold hooks for them and cast their four silver bases.

37 For the entrance to the tent they made a curtain of blue, purple and scarlet yarn and finely twisted linen—the work of an embroiderer;

CLARKE, "Hanging for the - door - See Clarke on Exo_26:36 (note), etc.

JAMISO�, "made an hanging for the ... door— Curtains of elaborately wrought needlework are often suspended over the entrance to tents of the great nomad sheiks, and throughout Persia, at the entrance of summer tents, mosques, and palaces. They are preferred as cooler and more elegant than wooden doors. This chapter contains an instructive narrative: it is the first instance of donations made for the worship of God, given from the wages of the people’s sufferings and toils. They were acceptable to God (Phi_4:18), and if the Israelites showed such liberality, how much more should those whose privilege it is to live under the Christian dispensation (1Co_6:20; 1Co_16:2).

K&D, "

ELLICOTT, "Verse 37-38

(37, 38) These verses correspond in the main to Exodus 36:36-37 of Exodus 26,

which they pre-suppose and confirm, adding, however, one new fact, viz., that the

capitals of the five pillars were overlaid with gold. Either God had given no order on

this point, or Moses had omitted to record it.

38 and they made five posts with hooks for them. They overlaid the tops of the posts and their bands with gold and made their five bases of bronze.

CLARKE, "The five pillars of it with their hooks - Their capitals. See Clarke on Exo_26:32 (note), etc.

There is scarcely any thing particular in this chapter that has not been touched on before; both it and the following to the end of the book being in general a repetition of what we have already met in detail in the preceding chapters from Exodus 25 to 31 inclusive, and to those the reader is requested to refer. God had before commanded this work to be done, and it was necessary to record the execution of it to show that all was done according to the pattern shown to Moses; without this detailed account we should not have known whether the work had ever been executed according to the directions given.

At the commencement of this chapter the reader will observe that I have advanced the dates a. m. and b.c. one year, without altering the year of the exodus, which at first view may appear an error; the reason is, that the above dates commenced at Tisri, but the years of the exodus are dated from Abib.