Exodus 31
PATbeing-derived ana Srvfxiaatuyc: the first men making a fume, by burning parts of trees, and shrubs, and seeds, and fruits: And the sweeter their scent was, the more grateful they’ fancied the fume was to their gods. So that though at first they contented themselves with simple herbs and plants, and Moses here prescribes only some few spices fetched from foreign countries, yet, in aftertimes, theyincreased them to a greater number: for that aromatic mixture I mentioned before among the Egyptians, called Kv
Exodus 31:1
JjlND the Lord spakeunto Moses, saying. After all the foregoing directions from the twenty-fifth chapter unto this (in which, as I said before, xxx.ll. one may well think there was some intermission), the Lord proceeded to givo Moses this following information, to encourage him to go about this work.
Exodus 31:2
See I have called. Be not solicitous where thou shalt find workmen, who have skill enough to make all the things which I have commanded; for I have taken care of that; and pitched upon one who shall be the chief director of the whole business. By name.] Made a particular choice of one man above’ all others, whom I have designed for this work. It appears by other places, that this phrase (to call him by name) gives Bezaleel the pre-eminence above all other artificers. See xxxiii. 12. 17. where he saith the game of Moses; and Isa. xlv. 3. where he saith it of Cyrus. Bezaleel the son of Uri.] See 1 Chron. ii. 18—20. Though he was particularly chosen and fitted for this work; yet there was another joined with him to be his assistant; (ver. G.) Which two did not do all the work with their own hands (as appears from xxviii. 3. where he speaks of many persons endowed with extraordinary skill), but they were the principal artists, and the chief directors and overseers of the work. And therefore, after the mention of Aholiab, (ver. 6.) he speaks also of others into whose hearts he had put wisdom, to do all that he commanded. Tlieson ofHur, of the tribe ofJudah.] This Hur is thought by some to have been the husband of Miriam, the sister of Moses: (see xvii. 10.) And then the observation of Abarbinelis not impertinent, that God did the more particularly declare his choice of Bezaleel, and Moses the more punctually remember it, to take away all exceptions from the Israelites; who might have been apt to think that Moses had too much regard to his own kindred, if he had appointed him to be the chief governor of this work, -without the special call of God unto it. For thus they might have cavilled (as some of them did afterward, in part) — he makes himself’king, and Aaron his brother high-priest; and now delivers into the hands of his nephew all the oblations and collections that have been made for the tabernacle. For which there could be no colour, after God had solemnly declared it was done by his special order. He adds also (which is not so justifiable) that there was’ a strife among the Israelites who should undertake this work; for which, though Moses knew the fitness of Bezaleel, yet he durst not mention him, for fear they should think him partial; till God commanded him, saying, Do not regard what the people say, for thou, and they all, shall see that’he is chosen by me, and not by thee, unto this work; for I will give him extraordinary wisdom, &fc.'
Exodus 31:3
And I have i filled Jiim’willi the spirit of God. i. ei With an excellent spirit; or with’ Divine inspiration. “Whicli was but necessary; because the Hebrews being long kept in slavery under the Egyptians, cannot’be supposed to have been bred up to the learning of those ingenious arts mentioned in the next verses. For they were acquainted only with the making of bricks, during that heavy servitude i and therefore God instructed several men, particularly Bezaleel, in those arts which they had no master to teach them, and with their natural genius, though never so great, could not attain, especially on’ a sudden, without inspiration. In wisdom, and in xmderstanding, and in knowledge:] Here wisdom, understanding, and knowledge, do not signify £S they do in’ other places, particularly in the Proverbs, And in Isaiah xi. 2. (where the Messiah is said to be " filled with the spirit of wisdom and understanding, and the spirit of knowledge/’) But skill in the arts of engraving, and setting jewels, and weaving, and needle-work, &c. How wisdoiri differs from understanding and from knowledge, is not mucli 2S Microsoft® [chap. XXXI. material; they may be many words used only to express their skill in all sorts of arts, that might make them accomplished workmen, as it follows in the latter end of the verse, to tvork in all manner of workmanship. They that would see how the Hebrews distinguish them, may look into Paulus Fagius upon the place, or Buxtorf s Historia Arcc, cap. 2. n. 3. Vcr. 4. To devise cunning works, &c] There arc two things required in an excellent artist: good invention, and ability to do what he hath contrived. The first of these seem to be intended in this verse; and the other in the next: together with a dexterity to teach other artificers, who were to be employed under Bezalcel and Aholiab.
Exodus 31:5
And in cutting of stone, &c. There were no stones employed about the tabernacle; and therefore this must be meant of cutting and setting the precious stones mentioned chap, xxviii. and in graving on them what God commanded, ver. 11. 21.. And in carving of timber J] We do not read in the foregoing chapters of any carved work about the tabernacle; and therefore this word may better be rendered (as it is in the beginning of the verse) cutting, rather than carving timber. For it signifies, in general, doing all the work of carpenters and joiners. -.# • » To work in all manner of tvorkmanship.] That was necessary for the making of every thing God had commanded.
Exodus 31:6
And I, behold, I have given with him. Lest Moses should think one principal contriver and director not to be sufficient, God joins another with him. Aholiab, of the tribe of Dan.] It is observed by R. Bechai, that God chose one out of the lowest tribe (for so they accounted that of Dan), as well as one out of the chief, which was Judah; that Bezalcel, saith he, might not be lifted up with vain conceit; for great and small are equal before God. And he truly observes, that one of the same tribe, of Dan, by the mother’s side, was the most skilful person that could be found, for the building of the temple by Solomon, (2 Chron. ii. 14.) And in the hearts of all that are wise-hearted, I have put wisdom.] That is, God endued the minds of all ingenious persons among them with an extraordinary skill; which they never learnt, either by their ovm. study or any master, but had it by an inspiration from above. There were several, no doubt, who had a natural genius to such arts as were necessary in this work; but they could not, by their own industry, have attained such skill as God bestowed on them; at least not so soon, as to go immediately about the building of the tabernacle, and all things belonging to it. That they may make all that I have commanded thee.] Not to imitate the Egyptian contrivances, as some have fancied (for which no such great skill, one would think, was necessary), but to make all exactly according to the model which Moses had seen in the mount, and he described to them; which could not have been done without God’s extraordinary assistance.
Exodus 31:7
The tabernacle of the congregation, and tlie ark of the testimony, &c. These things are here mentioned, according to the order of nature; which is first to build a bouse, and then to provide its furniture. And it is observable, that there was but one house, or tabernacle, one ark, and one altar, either for sacrifice or incense, to preserve in their minds the. belief of the unity of God; contrary to the gentiles,‘who had their temples and altars every where, and each family its domestic* gods, and particular superstitions.
Exodus 31:8
The pure candlestick. It is hard to tell why this is particularly called jmre, unless it be because it was entirely of pure gold, (xxv. 31.) which the table and altar of incense were not; for they were only overlaid with pure gold, (xxv. 24. xxx. 3.) Some have thought that it is called pure, because no blood was ever sprinkled upon it, as there was on the altar of incense; but this is not a good reason, for we do not find there was any sprinkled on tbo table.
Exodus 31:10
And the clothes of service. Wherewith the ark, and the table, and the candlestick, and the golden altar were covered (Numb. iv. 6, 7. 9. 11, &c.) when the camp removed..; The holy gar7nents for Aaron, &c] Which are ordered chap, xxviii.
Exodus 31:11
And the anointing oil and siveet incense, &c.) These were ordered in the foregoing chapter, ver. 23. 34.
Exodus 31:12
And the Lord spake unto Moses, saying. Alter he had delivered him all the foregoing orders, about the tabernacle, its furniture, and the workmen to be employed in making them; he added what follows.
Exodus 31:13
Speak unto the children of Israel, saying, Verily my sabbaths shall ye keep. This hath been mentioned thrice already (see xvi. 23. xx. 8. xxiii. 12.) but here seems to be repeated again, upon this special occasion, that they might not think this sacred work would warrant them tor break the sabbath. On which he bids Moses tell them, they must not do this work no more than any other: for the tabernacle Mas built for the service of God, which was principally performed upon this day. And he uses a word of the plural number, not to signify any other sabbath but this; which recurring so often as once in seven days, he might well admonish them to keep his sabbaths. And so the apostle plainly speaks, Coloss. ii.,lG. For it is a sign between me and you.] This plainly shews he speaks of the weekly sabbath; the observation of which testified to all the world what God they worshipped: as all nations signified, by their rites and ceremonies, what their gods were to whom their services were paid. Now the Israelites stood in a double relation to God; as his creatures, and as those who were redeemed by him from the Egyptian bondage: in both which regards the sabbath was a sign or token between him and them. For by observing one day in seven, after six days’ labour, they signified that they worshipped the Creator of the world; who in six days made all things, and then rested: and by observing such a seventh day, (see xvi. 5.) after six days’ labour, rather than any other, they signified they owned him to be their deliverer from Egyptian slavery. This is opened excellently by our Mr. Mede, Discourse xv. p. 73, 74. Throughout your generations.] During this polity which God now establishes among you. That ye may know that lam the Lord that doth sanctify you.] To be my peculiar people, by observing this solemnity. For it was peculiarly enjoined to them, and to no other nation; and was looked upon as a singular benefit
Exodus 31:14
Ye shall keep the sabbath therefore. Since it is such a distinguishing mark, be the more careful to observe it. • For it is holy unto you.] This depends upon what was said in the conclusion of the foregoing verse, that hereby they were sanctified, or separated to God as a peculiar people; and therefore, in all reason, should look upon this as a holy day. - Every one that defileth it shall surely be put to death.] If there were credible witnesses of his profanation.. For tvhosoever doth any work thereon.] This was to defile or profane it. Tliat soul shall be cut off from among his people.] God seems to threaten that he himself would shorten his days, if the judges, for want of witnesses, could not punish him. So Eliah ben Moseh (one of those whom the Jews call Karaites) most excellently expounds this, and all the rest of the punishments threatened to the violation of this precept, which Mr.Selden hath given us out of a MS. lib. i. de Synedriis, cap. G. The sense is this, in short: he that violates a negative precept, as they call it, cither doth it secretly, which is most frequent, Or openly, which happens seldom, unless a man be one of those profligate wretches whom we call apostates. Now him that secretly broke the sabbath, the Scripture threatens with cutting off, viz. by the hand of God, according to what is written here in this place. In like manner, incestuous and unlawful conjunctions are threatened, (Lev. xviii. 29.) because they were wont to be committed secretly. But if any man did any work openly on the sabbath, so that there were witnesses of it, he was to bo stoned, according to what is said Numb. xv. 35. Though if he did it out of mistake, either secretly or openly, he was only to bring a sacrifice for his error: and if he offended against any of the decrees of the wise men about the sabbath, he was to be beaten. Or if there was no court of judgment in the place (as now, in their present condition), then all such transgressors were left to God to punish them, of whatsoever sort they were.
Exodus 31:15
Six days may work be done, but in the seventh is the sabbath of rest, holy to the Lord. So it is called also xxxv. 2. and Lev. xxiii. 3.- And so the sabbath wherein the land rested, is likewise called, Lev. xxv. 4. But the Hebrew words schabbat schabbaton (sabbath of rest) properly signify sabbath above all sabbaths, i. e. the greatest sabbath; on which a rest was to be most punctually observed from all manner of work,, which the Jews, as De Dieu notes, call the weighty sabbath; as if other days of rest were but light in comparison with this. According to that saying of 11. Josee, great is circumcision, because the tveighty sabbath, gives place to it; that is, admits of this work, though the rest on this sabbath be so very great. Shall surely be put to death.] As an idolater, who did not acknowledge the Creator of the world. See before, ver. 14. Ver. 1G. IVJierefore the children of Israel shall keep the sabbath, to observe the sabbath throughout all their generation, for a perpetual covenant.] The most literal interpretation of this verse seems to mc to be that of Lud. de Dieu, the children of Israel shall keep the sabbath by making the sabbath a perpetual covenant throughout their generations. That is, by never suffering it to be interrupted, they made it a perpetual covenant between God and them throughout all ages.
Exodus 31:17
It is a sign between me and the children of Israel for ever. A badge and livery that they were the servants of the Most High, who made the heavens and earth. A mark of their being devoted to him, and continuing in covenant with him, no less than circumcision. For in six days the Lord made heaven and earth.] In memory of which the sabbath was first instituted, " to preserve perpetually and establish that most precious history and doctrine of the creation of the world,” as Maimo-. nides speaks, More Nevoch par. iii. cap. 43. And on the seventh day he rested, and was refreshed.] Delighted inthe contemplation of all his works, which he saw were very good, (Gen. i.31.) The same Maimonide^ observes, that the word jinnaphash (which we translate was refreshed) comes from nephesh, which, among other things, signifies the intention of the mind and the will; and therefore the sense of this phrase is, " all the will of- God was perfected and brought to a conclusion: his whole good pleasure was absolutely finished on the seventh day," (More Nevoch. par. i. cap. 67.) * -
Exodus 31:18
And he gave unto Moses, when he made an end of communing with him upon Mount Sinai. When he dismissed him, having said all that is before related during* his forty days’ stay with him in the mount, he delivered unto him two tables of testimony, to carry down with him to the people. Two tables of testimony.] “Wherein God testified to them his mind and will, in the principal things which concerned their duty. (Sec xvi. 34.) Tables of stone.] That what was written upon them might be more durable. There is no ground to think that these tables were made of some precious stone (as the author of the bookCosri, and other Jews fancy), for the word eben in the Hebrew simply signifies any sort of stone, and is wont to have some other joined to it, when precious stones are meant, as in 2Sam. xii. SO. 1 Kings x. 2. SChron. iii. G. Written with the finger of God.] i. e. By God himself. Just as the heavens, saith Maimonides, are said to be the work of his fingers, (Psal. viii.4.) which he interprets in another place (xxxiii. G.) " By the word of the Lord were the heavens made.” Therefore written by the finger of God, is as much, saith he, as by the word; that is, the will and good pleasure of God, (More Nevoch. par. i. cap. GG.) In short, this phrase signifies, that God employed neither Moses, nor any other instrument, in this writing, but it was done by his own powerful operation. For all things that we do, being wrought by our hands and our fingers, these words are used to express God’s power. (See xxxii. 1G.) This was a thing so notorious in ancient times, and so much believed by those who were not Jews, that many other nations pretended to the like Divine writings, that they might gain the greater authority to their laws. Thus the Brachmans report in their histories, that the book of their law (which they call Caster) was delivered by God to Bremavius,upon a mount in a cloud: and that God gavo 2S2
And’thou shalt beat of it very small. Reduce it to powder. Andput it’before the testimony J] Burn it upon the altar of incense, which was placed before the, ark, as we read ver. 6. This seems to be the meaning; and not that he should put it in a dish upon the table, ready to be burned: for the table did not stand before the ark of the testimony. Where I will meet with thee.] See xxix. 42. It shall be unto you most holy.] Employed only, in the worship of God, before the most holy place.
And as for the perfume which thoti shalt make, &c. Or rather, And the perfume which thou shalt make, you shall not make to yourselves according to the composition thereof For any private use; which is imported in these words, to yourselves. It sliall be unto thee holy for the Lord.] Entirely separated to the Divine worship; and therefore not to be touched by any but the priests, and that when they ministered in the sanctuary, before the mercy-seat.
Whosoever shall make like unto that, to smell thereto. For his own pleasure: (see ver. 33.) It. Levi of Barcelona hath well explained this: no man was to make this composition with the same spices, and the same weight, and with an intention to burn it. So he interprets those words to smell thereto; that is, to make a perfume with it by burning it: (Prsecept. cxi.) yet if any man (as Maim onides observes) did smell this perfume, but did not make it, he was not guilty of being cut off. Shall even be cut off from his people,] Sec ver. 33. Their opinion is not improbable, who think by this is meant not only the excision of the transgressor, but of his whole race; none of which should remain to keep up his narrie in Israel. By which severe threatening, the people were deterred from profaning these holy things.