Exodus 31

The laver and his foot - The pedestal on which it stood. Verse 10 Clothes of service - Vestments for the ordinary work of their ministry; the holy garments - those which were peculiar to the high priest. Verse 11 The anointing oil - See Clarke's note on Exo 30:23 . Sweet incense - See on Exo 30:24 (note). Verse 13 My Sabbaths ye shall keep - See Clarke's note on Gen 2:3 . See Clarke's note on Exo 20:8 . Verse 14 Every one that defileth it - By any kind of idolatrous or profane worship. Shall surely be put to death - The magistrates shall examine into the business, and if the accused be found guilty, he shall be stoned to death. Shall be cut off - Because that person who could so far contemn the Sabbath, which was a sign to them of the rest which remained for the people of God, was of course an infidel, and should be cut off from all the privileges and expectations of an Israelite. Verse 16 A perpetual covenant - Because it is a sign of this future rest and blessedness, therefore the religious observance of it must be perpetually kept up. The type must continue in force till the antitype come. Verse 17 Rested, and was refreshed - God, in condescension to human weakness, applies to himself here what belongs to man. If a man religiously rests on the Sabbath, both his body and soul shall be refreshed; he shall acquire new light and life. Verse 18 When he had made an end of communing - When the forty days and forty nights were ended. Two tables of testimony - See Clarke's note on Exo 34:1 . Tables of stone - That the record might be lasting, because it was a testimony that referred to future generations, and therefore the materials should be durable. Written with the finger of God - All the letters cut by God himself. Dr. Winder, in his History of Knowledge, thinks it probable that this was the first writing in alphabetical characters ever exhibited to the world, though there might have been marks or hieroglyphics cut on wood, stone, etc., before this time; see Exo 17:14 . That these tables were written, not by the commandment but by the power of God himself, the following passages seem to prove: "And the Lord said unto Moses, Come up to me into the mountain, and be thou there; and I will give thee tables of stone Which I Have Written, that thou mayest teach them;" Exo 24:12 . "And he gave unto Moses, upon Mount Sinai, two tables of testimony, tables of stone, Written With The Finger Of God;" Exo 31:18 . "And Moses went down from the mount, and the two tables of testimony were in his hand; the tables were Written on both their sides. And the tables were The Work Of God, and the Writing Was The Writing Of God, graven upon the tables;" Exo 32:15 , Exo 32:16 . "These words [the ten commandments] the Lord spake in the mount, out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice; and he added no more, But He Wrote Them on two tables of stone;" Deu 5:22 . It is evident therefore that this writing was properly and literally the writing of God himself. God wrote now on tables of stone what he had originally written on the heart of man, and in mercy he placed that before his eyes which by sin had been obliterated from his soul; and by this he shows us what, by the Spirit of Christ, must be rewritten in the mind, 2Cor 3:3 ; and this is according to the covenant which God long before promised to make with mankind, Jer 31:33 . See also what is said on this subject, Exo 20:1 (note), Exo 34:1 (note), and Exo 17:14 (note). "No time," says Dr. A. Bayley, "seems so proper from whence to date the introduction of letters among the Hebrews as this, for after this period we find continual mention of letters, reading, and writing, in the now proper sense of those words. See Deu 27:8 ; Deu 31:9 . Moses, it is said, επαιδευθη, was educated in all the wisdom of the Egyptians - in all the learning they possessed; but it is manifest that he had not learned of them any method of writing, otherwise there had been no want of God's act and assistance in writing the two tables of the law, no need of a miraculous writing. Had Moses known this art, the Lord might have said to him, as he does often afterwards, Write thou these words; Exo 34:27 . Write on the stones the words of this law; Deu 27:3 . Write you this song for you; Deu 31:19 . Perhaps it may be said, God's writing the law gave it a sanction. True; but why might it not also teach the first use of letters, unless it can be proved that they were in use prior to this transaction? It might be thought too much to assert that letters no more than language were a natural discovery; that it was impossible for man to have invented writing, and that he did not invent it: yet this may appear really the case from the following reflections: - 1. Reason may show us how near to an impossibility it was that a just and proper number of convenient characters for the sounds in language should naturally be hit upon by any man, for whom it was easy to imitate and vary, but not to invent. 2. From evidence of the Mosaic history, it appears that the introduction of writing among the Hebrews was not from man, but God. 3. There are no evident vestiges of letters subsisting among other nations till after the delivery of the law at Mount Sinai; nor then, among some, till very late." Introduction The Israelites, finding that Moses delayed his return, desire Aaron to make them gods to go before them, Exo 32:1 . Aaron consents, and requires their ornaments, Exo 32:2 . They deliver them to him, and he makes a molten calf, Exo 32:3 , Exo 32:4 . He builds an altar before it, Exo 32:5 ; and the people offer burnt-offerings and peace-offerings, Exo 32:6 . The Lord commands Moses to go down, telling him that the people had corrupted themselves, Exo 32:7 , Exo 32:8 . The Lord is angry, and threatens to destroy them, Exo 32:9 , Exo 32:10 . Moses intercedes for them, Exo 32:11-13 ; and the Lord promises to spare them, Exo 32:14 . Moses goes down with the tables in his hands, Exo 32:15 , Exo 32:16 . Joshua, hearing the noise they made at their festival, makes some remarks on it, Exo 32:17 , Exo 32:18 . Moses, coming to the camp, and seeing their idolatrous worship, is greatly distressed, throws down and breaks the two tables, Exo 32:19 . Takes the calf, reduces it to powder, strews it upon the water, and causes them to drink it, Exo 32:20 . Moses expostulates with Aaron, Exo 32:21 . Aaron vindicates himself, Exo 32:22-24 . Moses orders the Levites to slay the transgressors, Exo 32:25-27 . They do so, and 3,000 fall, Exo 32:28 , Exo 32:29 . Moses returns to the Lord on the mount, and makes supplication for the people, Exo 32:30-32 . God threatens and yet spares, Exo 32:33 . Commands Moses to lead the people, and promises him the direction of an angel, Exo 32:34 . The people are plagued because of their sin, Exo 32:35 . Verse 1 When the people saw that Moses delayed - How long this was before the expiration of the forty days, we cannot tell; but it certainly must have been some considerable time, as the ornaments must be collected, and the calf or ox, after having been founded, must require a considerable time to fashion it with the graving tool; and certainly not more than two or three persons could work on it at once. This work therefore, must have required several days. The people gathered themselves together - They came in a tumultuous and seditious manner, insisting on having an object of religious worship made for them, as they intended under its direction to return to Egypt. See Act 7:39 , Act 7:40 . As for this Moses, the man that brought us up - This seems to be the language of great contempt, and by it we may see the truth of the character given them by Aaron, Exo 32:22 , they were set on mischief. It is likely they might have supposed that Moses had perished in the fire, which they saw had invested the top of the mountain into which he went. Verse 2 Golden ear-rings - Both men and women wore these ornaments, and we may suppose that these were a part of the spoils which they brought out of Egypt. How strange, that the very things which were granted them by an especial influence and providence of God, should be now abused to the basest idolatrous purposes! But it is frequently the case that the gifts of God become desecrated by being employed in the service of sin; I will curse your blessings, saith the Lord, Mal 2:2 . Verse 3 And all the people brake off the golden ear-rings - The human being is naturally fond of dress, though this has been improperly attributed to the female sex alone, and those are most fond of it who have the shallowest capacities; but on this occasion the bent of the people to idolatry was greater than even their love of dress, so that they readily stripped themselves of their ornaments in order to get a molten god. They made some compensation for this afterwards; see Exo 36:22 , and See Clarke's note on Exo 38:9 . Verse 4 Fashioned it with a graving tool - There has been much controversy about the meaning of the word חרט cheret in the text: some make it a mould, others a garment, cloth, or apron; some a purse or bag, and others a graver. It is likely that some mould was made on this occasion, that the gold when fused was cast into it, and that afterwards it was brought into form and symmetry by the

1491.) 1 And the Lord spake unto Moses, saying, 2 See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: 3 And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, 4 To devise cunning works, to work in gold, and in silver, and in brass, 5 And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship. 6 And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee; 7 The tabernacle of the congregation, and the ark of the testimony, and the mercy seat that is thereupon, and all the furniture of the tabernacle, 8 And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense, 9 And the altar of burnt offering with all his furniture, and the laver and his foot, 10 And the cloths of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office, 11 And the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do. A great deal of fine work God had ordered to be done about the tabernacle; the materials the people were to provide, but who must put them into form? Moses himself was learned in all the learning of the Egyptians, nay, he was well acquainted with the words of God, and the visions of the Almighty; but he knew not how to engrave or embroider. We may suppose that there were some very ingenious men among the Israelites; but, having lived all their days in bondage in Egypt, we cannot think they were any of them instructed in these curious arts. They knew how to make brick and work in clay, but to work in gold and in cutting diamonds was what they had never been brought up to. How should the work be done with the neatness and exactness that were required when they had no goldsmiths or jewellers but what must be made out of masons and bricklayers? We may suppose that there were a sufficient number who would gladly be employed, and would do their best; but it would be hard to find out a proper person to preside in this work. Who was sufficient for these things? But God takes care of this matter also. I. He nominates the persons that were to be employed, that there might be no contest about the preferment, nor envy at those that were preferred, God himself having made the choice. 1. Bezaleel was to be the architect, or master workman, v. 2 . He was of the tribe of Judah, a tribe that God delighted to honour; the grandson of Hur, probably that Hur who had helped to hold up Moses's hands ( ch. xvii. ), and was at this time in commission with Aaron for the government of the people in the absence of Moses ( ch. xxiv. 14 ); out of that family which was of note in Israel was the workman chosen, and it added no little honour to the family that a branch of it was employed, though but as a mechanic, or handicraft tradesman, for the service of the tabernacle. The Jews' tradition is that Hur was the husband of Miriam; and, if so, it was requisite that God should appoint him to this service, lest, if Moses himself had done it, he should be thought partial to his own kindred, his brother Aaron also being advanced to the priesthood. God will put honour upon Moses's relations, and yet will make it to appear that he takes not the honour to himself or his own family, but that it is purely the Lord's doing. 2. Aholiab, of the tribe of Dan, is appointed next to Bezaleel, and partner with him, v. 6 . Two are better than one. Christ sent forth his disciples who were to rear the gospel tabernacle, two and two, and we read of his two witnesses. Aholiab was of the tribe of Dan, which was one of the less honourable tribes, that the tribes of Judah and Levi might not be lifted up, as if they were to engross all the preferments; to prevent a schism in the body, God gives honour to that part which lacked, 1 Cor. xii. 24 . The head cannot say to the foot, I have no need of thee. Hiram, who was the head workman in the building of Solomon's temple, was also of the tribe of Dan, 2 Chron. ii. 14 . 3. There were others that were employed by and under these in the several operations about the tabernacle, v. 6 . Note, When God has work to do he will never want instruments to do it with, for all hearts and heads too are under his eye, and in his hand; and those may cheerfully go about any service for God, and go on in it, who have reason to think that, one way or other, he has called them to it; for whom he calls he will own and bear out. II. He qualifies these persons for the service ( v. 3 ): I have filled him with the Spirit of God; and ( v. 6 ) in the hearts of all that are wise-hearted I have put wisdom. Note, 1. Skill in common arts and employments is the gift of God; from him are derived both the faculty and the improvement of the faculty. It is he that puts even this wisdom into the inward parts, Job xxxviii. 36 . He teaches the husbandman discretion ( Isa. xxviii. 26 ), and the tradesman too; and he must have the praise of it. 2. God dispenses his gifts variously, one gift to one, another to another, and all for the good of the whole body, both of mankind and of the church. Moses was fittest of all to govern Israel, but Bezaleel was fitter than he to build the tabernacle. The common benefit is very much supported by the variety of men's faculties and inclinations; the genius of some leads them to be serviceable one way, of others another way, and all these worketh that one and the self-same Spirit, 1 Cor. xii. 11 . This forbids pride, envy, contempt, and carnal emulation, and strengthens the bond of mutual love. 3. Those whom God calls to any service he will either find, or make, fit for it. If God give the commission, he will in some measure give the qualifications, according as the service is. The work, that was to be done here was to make the tabernacle and the utensils of it, which are here particularly reckoned up, v. 7 , &c. And for this the persons employed were enabled to work in gold, and silver, and brass. When Christ sent his apostles to rear the gospel tabernacle, he poured out his Spirit upon them, to enable them to speak with tongues the wonderful works of God; not to work upon metal, but to work upon men; so much more excellent were the gifts, as the tabernacle to be pitched was a greater and more perfect tabernacle, as the apostle calls it, Heb. ix. 11 . The Observance of the Sabbath. ( b. c. 1491.)

See I have called Bezaleel, the grandson of Hur, probably that Hur who had helped to hold up Moses's hand, Ex 17:10 - 12, and was at this time in commission with Aaron for the government of the people in the absence of Moses. Aholiab of the tribe of Dan is appointed next to Bezaleel, and partner with him. Hiram, who was the head - workman in the building of Solomon's temple, was also of the tribe of Dan, 2Chron 2:14 .

And I have filled him with the spirit of God; and Ex 31:6 . In the hearts of all that are wise - hearted I have put wisdom. Skill in common employments is the gift of God; It is he that puts even this wisdom into the inward parts, Job 38:36 . He teacheth the husbandman discretion, Isa 28:26 , and the tradesman too, and he must have the praise of it.

12 And the Lord spake unto Moses, saying, 13 Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. 14 Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. 15 Six days may work be done; but in the seventh is the sabbath of rest, holy to the Lord : whosoever doeth any work in the sabbath day, he shall surely be put to death. 16 Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. 17 It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. 18 And he gave unto Moses, when he had made an end of communing with him upon Mount Sinai, two tables of testimony, tables of stone, written with the finger of God. Here is, I. A strict command for the sanctification of the sabbath day, v. 13-17 . The law of the sabbath had been given them before any other law, by was of preparation ( ch. xvi. 23 ); it had been inserted in the body of the moral law, in the fourth commandment; it had been annexed to the judicial law ( ch. xxiii. 12 ); and here it is added to the first part of the ceremonial law, because the observance of the sabbath is indeed the hem and hedge of the whole law; where no conscience is made of that, farewell both godliness and honesty; for, in the moral law, it stands in the midst between the two tables. Some suggest that it comes in here upon another account. Orders were now given that a tabernacle should be set up and furnished for the service of God with all possible expedition; but lest they should think that the nature of the work, and the haste that was required, would justify them in working at it on sabbath days, that they might get it done the sooner, this caution is seasonably inserted, Verily, or nevertheless, my sabbaths you shall keep. Though they must hasten the work, yet they must not make more haste than good speed; they must not break the law of the sabbath in their haste: even tabernacle-work must give way to the sabbath-rest; so jealous is God for the honour of his sabbaths. Observe what is here said concerning the sabbath day. 1. The nature, meaning, and intention, of the sabbath, by the declaration of which God puts an honour upon it, and teaches us to value it. Divers things are here said of the sabbath. (1.) It is a sign between me and you ( v. 13 ), and again, v. 17 . The institution of the sabbath was a great instance of God's favour to them, and a sign that he had distinguished them from all other people; and their religious observance of the sabbath was a great instance of their duty and obedience to him. God, by sanctifying this day among them, let them know that he sanctified them, and set them apart for himself and his service; otherwise he would not have revealed to them his holy sabbaths, to be the support of religion among them. Or it may refer to the law concerning the sabbath, Keep my sabbaths, that you may know that I the Lord do sanctify you. Note, If God by his grace incline our hearts to keep the law of the fourth commandment, it will be an evidence of a good work wrought in us by his Spirit. If we sanctify God's day, it is a sign between him and us that he has sanctified our hearts: hence it is the character of the blessed man that he keepeth the sabbath from polluting it, Isa. lvi. 2 . The Jews, by observing one day in seven, after six days' labour, testified and declared that they worshipped the God who made the world in six days, and rested the seventh; and so distinguished themselves from other nations, who, having first lost the sabbath, which was instituted to be a memorial of the creation, by degrees lost the knowledge of the Creator, and gave that honour to the creature which was due to him alone. (2.) It is holy unto you ( v. 14 ), that is, "It is designed for your benefit as well as for God's honour;" the sabbath was made for man. Or, "It shall be accounted holy by you, and shall so be observed, and you shall look upon it a sacrilege to profane it." (3.) It is the sabbath of rest, holy to the Lord, v. 15 . It is separated from common use, and designed for the honour and service of God, and by the observance of it we are taught to rest from worldly pursuits and the service of the flesh, and to devote ourselves, and all we are, have, and can do, to God's glory. (4.) It was to be observed throughout their generations, in every age, for a perpetual covenant. v. 16 . This was to be one of the most lasting tokens of that covenant which was between God and Israel. 2. The law of the sabbath. They must keep it ( v. 13, 14 , 16 ), keep it as a treasure, as a trust, observe it and preserve it, keep it from polluting it, keep it up as a sign between God and them, keep it and never part with it. The Gentiles had anniversary-feasts, to the honour of their gods; but it was peculiar to the Jews to have a weekly festival; this therefore they must carefully observe. 3. The reason of the sabbath; for God's laws are not only backed with the highest authority, but supported with the best reason. God's own example is the great reason, v. 17 . As the work of creation is worthy to be thus commemorated, so the great Creator is worthy to be thus imitated, by a holy rest, the seventh day, after six days' labour, especially since we hope, in further conformity to the same example, shortly to rest with him from all our labours. 4. The penalty to be inflicted for the breach of this law: "Every one that defileth the sabbath, by doing any work therein but works of piety and mercy, shall be cut off from among his people ( v. 14 ); he shall surely be put to death. v. 15 . The magistrate must cut him off the sword of justice if the crime can be proved; if it cannot, or if the magistrate be remiss, and do not do his duty, God will take the work into his own hands, and cut him off by a stroke from heaven, and his family shall be rooted out of Israel." Note, The contempt and profanation of the sabbath day is an iniquity to be punished by the judges; and, if men do not punish it, God will, here or hereafter, unless it be repented of. II. The delivering of the two tables of testimony to Moses. God had promised him these tables when he called him up into the mount ( ch. xxiv. 12 ), and now, when he was sending him down, he delivered them to him, to be carefully and honourably deposited in the ark, v. 18 . 1. The ten commandments which God had spoken upon Mount Sinai in the hearing of all the people were now written, in perpetuam rei memoriam—for a perpetual memorial, because that which is written remains. 2. They were written in tables of stone, prepared, not by Moses, as it should seem (for it is intimated, ch. xxiv. 12 , that he found them ready written when he went up to the mount), but, as some think, by the ministry of angels. The law was written in tables of stone, to denote the perpetual duration of it (what can be supposed to last longer than that which is written in stone, and laid up?), to denote likewise the hardness of our hearts; one might more easily write in stone than write any thing that is good in our corrupt and sinful hearts. 3. They were written with the finger of God, that is, by his will and power immediately, without the use of any instrument. It is God only that can write his law in the heart; he gives a heart of flesh, and then, by his Spirit, which is the finger of God, he writes his will in the fleshly tables of the heart, 2 Cor. iii. 3 . 4. They were written in two tables, being designed to direct us in our duty both towards God and towards man. 5. They are called tables of testimony, because this written law testified both the will of God concerning them and his good-will towards them, and would be a testimony against them if they were disobedient. 6. They were delivered to Moses, probably with a charge, before he laid them up in the ark, to show them publicly, that they might be seen and read of all men, and so what they had heard with the hearing of the ear might now be brought to their remembrance. Thus the law was given by Moses, but grace and truth came by Jesus Christ.

It is a sign between me and you - The institution of the sabbath was a great instance of God's favour, and a sign that he had distinguished them from all other people: and their religious observance of it, was a great instance of their duty to him. God, by sanctifying this day among them, let them know that he sanctified them, and set them apart for his service, otherwise he would not have revealed to them his holy sabbaths to be the support of religion among them. The Jews by observing one day in seven, after six days labour, testified that they worshipped the God that made the world in six days, and rested the seventh; and so distinguished themselves from other nations, who having first lost the sabbath, the memorial of the creation, by degrees lost the knowledge of the creator, and gave the creature the honour due to him alone.

It is holy unto you - That is, it is designed for your benefit as well as for God's honour; it shall be accounted holy by you.

It is the sabbath of rest, holy to the Lord - It is separated from common use, for the service of God; and by the observance of it we are taught to rest from worldly pursuits, and devote ourselves, and all we are, have, and can do, to God's glory.

It was to be observed throughout their generations, in every age, for a perpetual covenant - This was to be one of the most lasting tokens of the covenant between God and Israel.

On the seventh day he rested - And as the work of creation is worthy to be thus commemorated, so the great Creator is worthy to be thus imitated, by a holy rest the seventh day.

These tables of stone, were not prepared by Moses, but probably by the ministry of angels. They were written with the finger of God - That is, by his will and power immediately, without the use of any instrument. They were written in two tables, being designed to direct us in our duty, towards God, and towards man. And they were called tables of testimony, because this written law testified the will of God concerning them, and would be a testimony against them if they were disobedient.