Commentary on Genesis and Exodus, Chapter 35
CHAP. XXXV.
1. The Method and Argument.
HItherto from the 31. chapter hath beene set forth, the let and impediment unto the worke of the Tabernacle, by the sinne of the people, and their reconciliation: now unto the end of the booke, is declared their diligence in obedience in the worke of the Sanctuary, both of the people in bringing stuffe, of the workmen and artificers in framing and working it, of Moses in approving and disposing of it.
This chapter hath three parts: 1. A rehearsall or repetition of the former charge given them: first there is an interdict and prohibition, that they worke not upon the Sabbath, to vers. 4. then a commandement and charge: 1. Concerning the people, what they shall offer, to vers. 10. 2. How it shall be ordered and disposed, and to what end, to v. 20.
2. Then there is declared how forward they were in offering; both what was brought, not only gold and silver and precious stones, but other things of lesse price, as rams skins, badgers skins: and by whom they were offered, by the men, women, and Princes, to vers. 30.
3. Then the institution of the workmen is expressed: 1. Who they were. 2. What gifts they were indued with. 3. To what end, not only to worke themselves, but to teach others, vers. 35.
2. The divers readings.
Vers. 22. Hookes, or buttons, earings, rings, and studded girdles, I. better than, rings and chaines, B. or, rings and bracelets, G.L.S.C. or, rings and aprons, A. the ornaments of the nether parts;I. it is not like they offered such: the word is foreign, chumaz, which Iunius interpreteth cingula… bullatas, studded girdles, here, and Numb. 31.50.
Vers. 34. Both him, and Aholiab, &c. that is, God hath called both him, and Aholiab, Iun. I. L▪So also the vulgar Latine putteth it in the accusative likewise, A.P. better than, in the nominative, as V.B.G.S.C. For so it hath no grammaticall construction with the precedent sentence.
3. The questions discussed.
QUEST. I. Why the precept of keeping the Sabbath is so often inculcate.
Vers. 1. IT shall be unto you the holy Sabbath of rest, unto the Lord. 1. Cajetane thinketh, that this is the reason, why the precept of the Sabbath is here iterated, because Moses, propositurus ceremonialia, being to propound ceremoniall Lawes, beginneth with the chiefest of them, which is concerning the Sabbath. But the preamble, vers. 1. These are the words, which the Lord hath commanded, that ye should doe them, sheweth, that Moses speaketh not only of ceremoniall, but morall duties also, which were to be done and performed by them, Marbach.
2. But there are two reasons of this repetition, one, lest they might thinke, that they might intermit the rest of the Sabbath, because of the workes of the Sanctuary: for the which reason this precept was urged before, chap. 31. Iun. Marbach. Pelarg.
3. The other reason is, because this precept, religionis caput, & totum Dei cultum continet, &c. doth in a manner containe the head of religion, and the whole worship of God, because upon the Sabbath they were taught their whole duty toward God: therefore the neglect thereof would tend to the ruine and decay of all religion, Gallas. Simler.
4. And this precept is so often inculcate to admonish us, Primo omnium Dei regnum quarendum esse; That first of all we must seeke the kingdome of God, Osiander.
QUEST. II. Whether it were simply forbidden the Israelites to kindle fire upon the Sabbath.
Vers. 3. YOu shall kindle no fire thorowout all your habitations, &c. 1. The Hebrewes were so strict in keeping the very letter of this Law, that they thought it not lawfull to strike fire out of a stone or iron, nor to light a candle but for the sicke, nor to put out a fire: and if they made a fire to warme them by, they were not to kindle it with bellowes, but with reed, Oleaster. And therefore the Jewes used to hire Christians to make their fires upon the Lords day, Lippomnn. But this their superstition was convinced by their owne practice in the Tabernacle, where the Priests did keepe fire on the Lords day upon the Altar, which was never to goe out.
2. Some of our owne Writers thinke, that by this they were forbidden to make a fire, ad calefaciendum, to warme them by. And therefore the man that gathered stickes upon the Sabbath day was stoned to death, Gallas. But seeing the Sabbath was made for man, that is, for his good, not for his hurt: there was no doubt, but in extremity of cold, for the preservation of their health, it was lawfull for them to warme them at the fire: the man was put to death for gathering stickes, not for kindling of a fire, and he did it with an high hand, that is, of an obstinate minde, as may be gathered, Numb. 15.30.
3. Some thinke, that only such kindling of fire is forbidden, ex quo lucrum sperari posset, whereof they made gaine, as in furnaces and forges, Vatab. But the words are generall, that not only in their shops and forges, but thorowout all their habitations, they should not kindle a fire.
4. Therefore, I preferre rather Cajetanes opinion: that it is not simply forbidden to kindle a fire, but relativè ad coquendum, with relation to the seething and dressing of their meat, which asked much businesse, and great preparation: they were to prepare their meat the day before, Exod. 16.23. which shewed a difference betweene the Sabbath and other festivall dayes, wherein it was lawfull for them to dresse their meat, as in the Pasch, chap. 12.16.
5. R. Abraham, Aben Ezra, did hold it lawfull to kindle a fire upon the Lords day, to warme them by, though not to dresse their meat: whereupon the other Rabbines would have pronounced him an Heretike, and they writ a booke against him under the name of the Sabbath, as though the Sabbath it selfe had spoken against him. But as herein Aben Ezra did hit upon the meaning of the Law, yet he was deceived in another point: that though it were not lawfull to kindle a fire upon the Sabbath, from the rising of the Sunne, to the setting thereof, yet they might doe it in the night before. But they used in the account of their feasts, to begin from the evening before, as they began the feast of unleavened bread upon the 14. day at even, Exod. 16.18. They observed then their feasts according to the naturall day, which contained both the day and the night, not after the artificiall, from Sunne to Sunne, Tostat. qu. 1.
6. This precept of not kindling a fire upon the Sabbath, must be understood, extra casum necessitatis, beside the case of necessity, Marbach. For otherwise to kindle a fire to dresse meat, rather than to starve, and to comfort the sicke was not forbidden.
7. It is added thorowout their habitations, that is, their private dwellings, for otherwise in the Tabernacle they did kindle a fire, and doe other bodily workes, which concerned the service of God, Tostat. quaest. 1.
QUEST. III. Why the Lord would have his Temple built sumptuously.
Vers. 5. LEt him bring an offering to the Lord, gold, silver, &c. 1. Moses to shew his faithfulnesse in executing Gods commandement, neither adding thereto, nor taking any thing therefrom, repeateth in these chapters, this and the rest following, almost the same things verbatim, which were prescribed before to be made concerning the Tabernacle, chap. 25, 26, 27, 28. Gallas. And therefore the Reader is to be referred to the large treatises and questions there handled, if he desireth in any thing to be satisfied. 2. The people then had both silver and gold, and other jewels, which they brought out of Egypt with them: neither had they bestowed all upon the golden Calfe. 3. It so seemed good unto God, that his Tabernacle should be builded sumptuously, ne veri Dei cultus esset inferior gentilium cultu, that the true service of God should not be inferiour unto the false worship of the Gentiles: and involutum fuit Christi corpus, Christs body was wrapped up in these ceremonies, they were types and figures of things to come, Simler. 4. Now such sumptuous cost is not required in Gods service, his worship being spirituall; for the body being come, the shadowes are ceased: only a comelinesse and decencie is to be observed in the edifiers belonging to Gods service, with seemely ornaments, Simler.
QUEST. IV. Whether one may offer himselfe to the calling of the Ministerie.
Vers. 10. ALL the wise hearted shall come, &c. Moses willeth such as God had endued with gifts, to offer themselves to doe the service of the Tabernacle. So it is not unlawfull for those, which know themselves to be fitted and prepared with gifts, to offer themselves in a modest and orderly sort, unto the Ministery of the Gospell: these conditions being observed. 1. They must humbly acknowledge to have received all their gifts at Gods hands, and that without his grace and helpe, no vocation or calling can prosper: as Iohn Baptist saith, A man can receive nothing, unlesse it be given him from heaven, Iohn 3.27. and therefore their desire must be to referre all their gifts to Gods glory. 2. They must submit themselves with lowlinesse to the judgement and triall of those, penes quos est legitima vocatio, unto whom belongeth the outward lawfull calling, and approbation of men: for the Apostle saith, The spirits of the Prophets are subject to the Prophets, 1 Cor. 14.32. 3. They must take heed they enter not by unlawfull meanes, as by gifts and bribery to corrupt those, to whom the allowance and approbation of them belongeth, that are to enter. In this manner for one to offer himselfe, is not to be an intruder, but such an one is rather to be held as called of God, Marbach.
QUEST. V. Of the liberall and franke offering of the people.
Vers. 21. THou all the Congregation of the children of Israel departed, &c. 1. In that they departed from Moses, it sheweth their deliberation and consultation with themselves, which commendeth their discreet liberality, that they would doe nothing rashly: for it falleth out oftentimes, that hee qui subit… fervore beneficus est, which is liberall upon a sudden heat, doth afterward repent him. 2. They came and offered willingly, not of constraint, Marbach. Some thinke this is added, Every one whose spirit made him willing came, and brought, to shew a difference betweene the willing and unwilling: but it rather sheweth, that there was none found, but brought willingly according to their ability. 3. As by the manner, their liberality appeareth, so by the persons that offered, not onelyonly men, but women, not the Princes only but the people, and as well the poore as the rich, Pelargus. 4. So also it is made manifest by the gifts which they offered, not onelyonly silver, gold, but even the Jewels and ornaments of their bodies, earings, rings, bracelets: even the nice and dainty women were willing to forgoe such things, Marbach. 5. And herein their repentance did shew it selfe, that quae luxui antea servierunt, &c. the things which before they abused to wantonnesse (and superstition) are now consecrated to the service of the Tabernacle, Simler.
QUEST. VI. Why the women offered by themselves.
Vers. 22. THe men came with the women. 1. The word is ghal, which signifieth upon: which Oleaster understandeth thus, that the women were most forward, and came first, and then the men came upon them, that is, after them. 2. Or he thinketh, mention is made of men and women to signifie the great throngs and companies that came, men and women together. 3. But direct mention is made of the women, to shew their ardent affection, in not sparing to give their owne jewels, Marbach, And herein also was signified: Deum non aspernari operas mul…rum; That God despised not the service of women toward the worke of the Tabernacle, Lippom.
4. The women offered by themselves, but not without their husbands consent: for all things were done in order: the superstitious women alleage, Ierem. 44.19. That they did not powre out their drinke offerings to the Queene of heaven without their husbands: much more would not these devout women offer to the Lords worke, without their husbands consent. And though the husbands onelyonly should have offered for themselves and their wives by mutuall consent, it had come to one effect, and should have beene alike acceptable unto God: yet it contenteth the devout women better, that they offer with their owne hands. As when a summe was taken of the people, every one put in halfe a sicle for himselfe, Tostat. quaest. 2.
QUEST. VII. Why the workmen are named.
Vers. 30. THe Lord hath called by name Bezaleel. 1. Marbachius thinketh, that this narration of the workmen went before the offering of the people, that they knowing who should have the disposing of their gifts, might be more incouraged to bring: but it is like, that as the Lord after the description of the Tabernacle, and what every one should bring toward it, last of all made mention of the workmen, chap. 31. so Moses observeth the same order. 2. Cajetane saith, that Moses signifieth, who should be the chiefe workmen, ne …riatur contentio inter artifices, that there should be no contention among the workmen. 3. But that other note of Cajetane is not so good: that whereas it is said, Hee hath filled him with the spirit Elohim of God: he by elohim, understandeth a Iudge, that God had made him a Judge or Umpire, relativè ad alios artifices, in respect of other artificers. 4. I preferre rather Osianders collection, that, out of these words, Iehovah filleth him with the Spirit of God, proveth the Trin…y, for there is one person of Iehovah, which filleth another of the Spirit wherewith he is filled, and the third of the Sonne of God, whose Spirit it is.
4. Places of Doctrine.
… Law of the Sabbaticall rest, how morall.
Vers. 3. … The Sabbath is taken two wayes, either precisely for the seventh … of the Law, and is abolished, or simply for a day of rest set apart for the … there is no nation almost which had not some festivall dayes, for the … wherein although they diversly erred, yet it sheweth that it was …, and consequently was morall, that some time should be appointed. …
2. Doct. The libertie of Christians is greater in the Sabbaticall rest, than of the Iewes.
BUt yet the rest of the Lords day is not so strictly now injoyned, as under the Law, sed nunc liberalius nobiscum agit, but now under the new Testament God dealeth more liberally with us: some works are such as doe hinder the service of God, which are by no meanes now to be done, nisi cogat necessitas, unlesse necessity constraine: other works there are, which are not such an impediment unto Gods service, which may be done upon the Lords day, yet so, as God be first served: so frugalem ci…um parare, to prepare frugall meat upon the Lords day, it is lawfull, but not sumptuous, and curious diet, for that would draw away the minde from Gods worship, Marbach.
3. Doct. The ministerie is to be maintained.
Vers. 5. LEt him bring an offering. As the people then offered toward the Tabernacle, so now the Ministers of the Gospell must be maintained by the gifts and oblations of the people, for God hath so ordained, that they which preach the Gospell, should live of the Gospell, 1 Cor. 9.14. Simler.
5. Places of Controversie.
1. Conf. Against freewill.
Vers. 21. EVery one, whose spirit made him willing. The Romanists doe hereupon fondly ground their errour of free will: for their willingnesse excludeth not the grace of the spirit, qui iutu… operatur velle, which inwardly maketh willing, Marbach. It is afterward said, vers. 31. That God filled Bezaleel with the spirit of wisdome: whereupon Basil giveth this note, Vae homini illi, qui prudentia sua causam Deo non adscribat, &c. Woe unto that man, which ascribeth not the cause of his wisdome unto God.
6. Morall Observations.
1. Observ. God refuseth not the smallest gifts of his children.
Vers. 23. BLew silke, badgers skins. Every one brought somewhat toward the … of the Tabernacle, he that had not silke, or gold, or such like, brought rams skins, … skins, &c. God will accept of the meanest gift, which is offered with a good heart, as he comme… … the widowes mite, Pelarg.
2. Observ. What true nobilitie is.
Vers. 34. OF the tribe of Dan. This was an obscure tribe, but this gift of wisdome which God bestowed on him, made him noble: so as Hierom saith, Summa apud Deum nobilitas, clarum esse virtutibus; It is high nobility with God to excell in vertue, Pelargus.
3. Observ. Gifts must be communicated by one to another.
HE hath put in his heart to teach. Many that have skill, of envy refuse to teach others, and refuse to have associates. But these willingly impart their knowledge to others. So the Apostle exhorteth us, one to edifie another, 1 Thessal. 5.11.