Text -- Exodus 36:5 (NET)

36:5 and told Moses, “The people are bringing much more than is needed for the completion of the work which the Lord commanded us to do!”

Commentary -- Word/Phrase Notes (per phrase)

JFB: Exo 36:5

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].

Clarke: Exo 36:5

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.

TSK: Exo 36:5

Exo 32:3; 2Ch 24:14, 2Ch 31:6-10; 2Co 8:2, 2Co 8:3; Phi 2:21, Phi 4:17, Phi 4:18

Commentary -- Word/Phrase Notes (per Verse)

Gill: Exo 36:5

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 contributions.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 36:5

¹ tn The construction uses the verbal hendiadys: מַרְבִּים לְהָבִיא (marbim lÿhavi’) is the Hiphil participle followed (after the subject) by the Hiphil infinitive construct. It would read, “they multiply…to bring,” meaning, “they bring more” than is needed.

² tn Heb “for the service” (so KJV, ASV).

³ tn The last clause is merely the infinitive with an object – “to do it.” It clearly means the skilled workers are to do it.

Geneva Bible: Exo 36:5

And they spake unto Moses, saying, The people bring ^{( c )} much more than enough for the service of the work, which the LORD commanded to make.

^{( c )} A rare example and notable to see the people so ready to serve God with their goods.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 36:1-38

1 The offerings are delivered to the workmen.

4 The liberality of the people is restrained.

8 The curtains with cherubims.

14 The curtains of goats' hair.

19 The covering of skins.

20 The boards with their sockets.

31 The bars.

35 The vail.

37 The hanging for the door.

MHCC: Exo 36:1-38

The readiness and zeal with which these builders set about their work, the exactness with which they performed it, and the faithfulness with which they objected to receive more contributions, are worthy of our imitation. Thus should we serve God, and our superiors also, in all things lawful. Thus should all who are in public trusts abhor filthy lucre, and avoid all occasions and temptations to covetousness. Where have we the representation of God's love towards us, that we by love dwell in him and he in us, save in Emmanuel? Mat 1:23. This is the sum of the ministry of reconciliation, 2Co 5:18, 2Co 5:19. This was the design of the " tabernacle of witness," a visible testimony of the love of God to the race of men, however they were fallen from their first state. And this love was shown by Christ's taking up his abode on earth; by the Word being made flesh, Joh 1:14, wherein, as the original expresses it, he did tabernacle among us.

Matthew Henry: Exo 36:1-7

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.

II. 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.

Keil-Delitzsch: Exo 36:4-6

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 מדּי is comparative); whereupon Moses let the cry go through the camp, i.e., had proclamation made, "No one is to make any more property ( מלאכה 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.

Constable: Exo 15:22--Lev 1:1

II. THE ADOPTION OF ISRAEL 15:22--40:38

The second major section of Exodus records the events associated with God's adoption of Israel as His chosen people. Having redeemed Israel out of slavery in Egypt He now made the nation His privileged son. Redemption is the end of one journey but the beginning of another.

Constable: Exo 35:1--40:38

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

The renewal of the covenant made the erection of the tabernacle possible. Here begins what scholars refer to as the Code of the Priests (Exod. 35--Lev. 16). Having broken the covenant once, God proceeded to give His people more stringent requirements.

". . . the Code of the Priests sought to ensure Israel's obedience through an elaborate system of priestly requirements. As the Sinai narrative [Exod. 19--Num. 10] unfolds, then, the simple everyman's' altar of the Covenant Code (Ex 20:24-25) gives way to the singular and more elaborate bronze altar of the tabernacle (Ex 27:1-8; 38:1-7), one that was to be used solely by the priests (Lev 1ff.)."⁵³⁹

"The similarities of Exod 25-31 and 35-40 may all be accounted for on the basis of their rootage in this all-encompassing theme: both sections, each in its own way, are preoccupied with Israel's need to experience the reality of Yahweh's Presence."⁵⁴⁰

Constable: Exo 35:1--36:8

1. Preparations for construction 35:1-36:7

Following the restoration of the covenant, Moses announced God's directions for the construction of the tabernacle. In building it the Israelites were to work only six days a week. They were to rest on the Sabbath (35:2-3).

Moses invited the people to bring their contributions for the construction (35:4-19; cf. 25:1-9). These materials would have been the Israelites' own goods. Some were items the Egyptians had given to them when they left Egypt and possessions they had obtained from traders they had met during their travels since leaving Egypt.

The people began to bring what the builders needed (35:20-29). Moses again recognized Bezalel and Oholiab as skillful artisans whom God had gifted and appointed to lead the construction work (35:30-36:2). This provision by God inspired the people to give even more, so much so that Moses had to tell the people to stop giving (31:3-7). The people proved their commitment to the covenant and to Yahweh by their generous contributions to the project that He had ordered.⁵⁴¹

Guzik: Exo 36:1-38

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. 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.

2. (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.

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.

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

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.

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.

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.

4. (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.

5. (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.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 36 (Chapter Introduction)

Overview

Exo 36:1, The offerings are delivered to the workmen; Exo 36:4, The liberality of the people is restrained; Exo 36:8, The curtains with cherubims; Exo 36:14, The curtains of goats’ hair; Exo 36:19, The covering of skins; Exo 36:20, The boards with their sockets; Exo 36:31, The bars; Exo 36:35, The vail; Exo 36:37, The hanging for the door.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 36 (Chapter Introduction)

CHAPTER 36

Moses comitteth the work to Bezaleel and Aholiab Ex 36 1-4 . The liberality of the people is forbid Exo 36:5,6 . The curtains of cherubims, Exo 36:8-13 . The curtains of goats’ hair, &c. all belonging to the tabernacle, Exo 36:14-38

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 36 (Chapter Introduction)

The making of the tabernacle The liberality of the people restrained.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 36 (Chapter Introduction)

In this chapter, I. The work of the tabernacle is begun (Exo 36:1-4). II. A stop is put to the people's contributions (Exo 36:5-7). III. A particular account is given of the making of the tabernacle itself; the fine curtains of it (Exo 36:8-13). The coarse ones (Exo 36:14-19). The boards (Exo 36:20-30). The bars (Exo 36:31-34). The partition veil (Exo 36:35, Exo 36:36). And the hanging for the door (Exo 36:37, etc.).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 36 (Chapter Introduction)

INTRODUCTION TO EXODUS 36

Bezaleel and Aholiab, with the artificers under them, having a call as well as qualifications for the service of the sanctuary, and having received from Moses the materials for it, set about it, Exo 36:1 but the people bringing more than was necessary, they acquaint Moses with it, who by a proclamation restrained from it, Exo 36:4 and next an account is given of the several things that were wrought by them, as first the curtains for the tabernacle, both of linen and goats' hair, and the coverings of them, Exo 36:8 next the boards for the tabernacle, and the sockets they were set in, and the bars for the boards, Exo 36:20 and then the vail which parted the most holy place from the holy place, and the hanging which divided between the holy place and the court, Exo 36:35.