Exodus 36

Cuarp. XXXVI. Ver. 1-38. Liberality of the people, &c.— The promptitude and alacrity with which these builders set about their work, the exactness with which they performed it, and the disinterested fidelity with which they objected to the people’s bringing any more contributions, are well worthy of our imitation. Thus should we serve God, yea, and our earthly superiors for his sake, in all things lawful; and thus should all who are employed in public trusts, abhor filthy lucre, be superior to covetousness, and avoid all occasions and temptations to it, or appearances of it; for robbing the public is robbing many, which is worse than private theft; as murdering a multitude is worse than killing an individual.—Nor is the people’s liberality less worthy of commendation; for this proclamation to restrain their bounty was far more reputable for them, and honourable to God, than one would have been, which required an addition to their too scanty contributions,—It should however be carefully observed, that though the rich can never devote their substance too entirely to the service of God, yet they may exceed in the particular application of it: and there have been ages of the church, and there may still be instances, in which an ill-judged liberality has introduced pride, indolence, and luxury, where there should be bright examples of humility, diligence, and self-denial.

But this is not the general fault of the age in which we live: and though some few individuals may err on this side; yet the circumstances of too many, of every denomination, who labour in the word and doctrine, as well as the appearance of many places of worship, evidently prove that most men, in our days, are sufficiently careful not thus to injure the cause of godliness. Wisdom, however, is profitable to direct: and when God puts wisdom and grace into the heart, the hands will be diligently employed in every good work, or cheerfully stretched out to contribute to it— T. Scott.

Notes on the verses

Chap. XXXVI. Ver. 1, Then wrought, &c.—{Junius properly connects this verse with the end of the preceding chapter, and begins this chapter with the second verse. This is an expedient which frees the sacred text from a manifest inconsistency according to the present division; since it represents Bezaleel and Aholiab setting about their work before called to it by Moses, (ver. 2.) By thus connecting it, and reading 7easah, in the future time, the proper sense is elicited: “And Bezaleel and Aholiab shall work, &c.”}— Ver. 8. Cherubims.—[Keroovim, cherubim, not cherubims. What these were we cannot determine. Some, observing that the verb kerav, in Syriac, sometimes means to resemble, make like, conceive the noun keroov, signifies no more than an image, figure, or representation of any thing.

Josephus says, they were flying animals, like none of those which are seen by man, but such as Moses saw about the throne of God. In another place he says, “* As for the cherubim, nobody can tell or conceive what they were like.” These symbolical figures, according to the description of them by Ezekiel, (ch. i. 10.; x. 14.) were creatures with four heads and one body; and the animals of which these forms consisted were the noblest of their race: the lion, among the wild beasts; the bull, — the tame ones; the eagle, among the birds: and man, at the head of all; so that they might be, says Dr. Priestley, the representatives of all nature. Hence some have conceived them to be somewhat of the shape of flying oxen; and it is alleged in favour of this opinion, that the far more common meaning of the verb kerav, in Chaldee, Syriac, and Arabic, being to plough, the natural meaning of keroov, is a creature used in ploughing.

This seems to have been the ancient opinion which tradition had handed down, concerning the shape of the cherubim with the flaming sword, that guarded the tree of life. ((Genesis 3:24).) Ovid’s fable concerning Jason’s golden fleece being guarded by brazen footed bulls, breathing out fire, was perhaps derived from it.}—Bagster. ¥ Ver. 19. Rams’ skins.—[This was the third covering of the tabernacle. The first and lowermost was made of fine linen, richly embroidered with figures of cherubim, in shades of blue, purple, and scarlet: (ver. 8—13.) It is reasonable to suppose, that the right side of this curtain was undermost, and so it formed a beautiful ceiling in the inside of the tabernacle. The second covering, which lay over the embroidered one,

was made of a sort of mohair, (ver. 14—17.) and the fourth, or uppermost one, which was to keep the others from the weather, was made of tachash, or badgers’ skins as it is termed, ]— Bagster..