Commentary on Exodus, Commentary · Chapter 31
CHAP. XXXI.
Verſe 1. AND the LORD ſpake unto Moſes, ſaying.] After all the foregoing Directions from the XXVth Chapter unto this, (in which, as I ſaid before XXX. 11: one may well think there was ſome intermiſſion) the LORD proceeded to give Moſes this following Information, to incourage him to go about this work.
Ver. 2. See, I have called.] Be not ſolicitous where thou ſhalt find Workmen, who have skill enough to make all the things which I have commanded; for I have taken care of that; and pitcht upon one, who ſhall be the chief Director of the whole buſineſs.
By name.] Made a particular choice of one Man above all others, whom I have deſigned for this Work. It appears by other places, that this Phraſe (to call him by name) gives Bazaleel the pre-eminence above all other Artiſicers. See XXXIII. 12, 17. where he ſaith the ſame of Moſes; and XLV Iſa. 3. where he ſaith it of Cyrus.
Bazaleel the ſon of Uri.] See 1 Chron. II. 18, 19, 20. Though he was particularly choſen and ſitted for this Work; yet there was another joyned with him to be his Aſſiſtant, v. 6. Which two did not do all the Work with their own Hands (as appears from XXVIII. 3. where he ſpeaks of many Perſons endowed with extraordinary Skill) but they were the principal Artiſts, and the chief Directors and Overſeers of the Work. And therefore after the mention of Aholiab, v. 6. he ſpeaks alſo of others into whoſe hearts he had put Wiſdom, to do all that he commanded.
The ſon of Hur, of the Tribe of Judah.] This Hur is thought by ſome to have been the Husband of Miriam, the Siſter of Moſes. See XVII. 10. And then the obſervation of Abarbinel is not impertinent, that God did the more particularly declare his choice of Bezaleel, and Moſes the more punctually remember it, to take away all Exceptions from the Iſraelites; who might have been apt to think that Moſes had too much regard to his own Kindred, if he had appointed him to be the chief Governour of this Work, without the ſpecial Call of God unto it. For thus they might have cavilled (as ſome of them did afterward, in part) he makes himſelf King, and Aaron his Brother High-Prieſt; and now delivers into the Hands of his Nephew all the Oblations and Collections that have been made for the Tabernacle. For which there could be no colour, after God had ſolemnly declared, it was done by his ſpecial Order. He adds alſo (which is not ſo juſtifiable) that there was a ſtrife among the Iſraelites, who ſhould undertake this Work; for which, though Moſes knew the fitneſs of Bezaleel, yet he durſt not mention him, for fear they ſhould think him partial; till God commanded him, ſaying, Do not regard what the People ſay, for thou, and they all, ſhall ſee, that he is choſen by me, and not by thee, unto this Work; for I will give him extraordinary Wiſdom, &c.
Ver. 3. And I have filled him with the Spirit of God.] i. e. With an excellent Spirit; or with Divine Inſpiration. Which was but neceſſary; becauſe the Hebrews, being long kept in ſlavery under the Egyptians, cannot be ſuppoſed to have been bred up to the Learning of thoſe ingenious Arts mentioned in the next Verſes. For they were acquainted only with the making of Bricks, during that heavy Servitude; and therefore God inſtructed ſeveral Men, particularly Bezaleel, in thoſe Arts which they had no Maſter to teach them, and which their natural Genius, though never ſo great, could not attain, eſpecially on a ſudden, without Inſpiration.
In wiſdom, and in underſtanding, and in knowledge.] Here Wiſdom, Underſtanding and Knowledge, do not ſignifie as they do in other places, particularly in the Proverbs, and in XI Iſaiah 2. (where the Meſſiah is ſaid to be filled with the Spirit of Wiſdom and Ʋnderſtanding, and the Spirit of Knowledge) but skill in the Arts of Ingraving, and Setting Jewels, and Weaving, and Needlework, &c. How Wiſdom differs from Ʋnderſtanding and from Knowledge is not much material; they may be many words uſed only to expreſs their Skill in all ſorts of Arts, that might make them accompliſhed Workmen, as it follows in the later end of the Verſe, to work in all manner of Workmanſhip. They that would ſee how the Hebrews diſtinguiſh them, may look into Paulus Fagius upon the place, or Buxtorf's Hiſtoria Arcae, c. 2. n. 3.
Ver. 4. To deviſe cunning works, &c.] There are two things required in an excellent Artiſt; good Invention, and Ability to do what he hath contrived. The firſt of theſe ſeem to be intended in this Verſe; and the other in the next: together with a dexterity to teach other Artificers, who were to be employed under Bezaleel and Aholiab.
Ver. 5. And in cutting of ſtone, &c.] There were no Stones imployed about the Tabernacle; and therefore this muſt be meant of cutting and ſetting the precious Stones mentioned Chap. XXVIII. and in graving on them what God commanded, v. 11, 21.
And in carving of Timber.] We do not read in the foregoing Chapters, of any carved Work about the Tabernacle; and therefore this word may better be rendred (as it is in the beginning of the Verſe) cutting, rather than carving Timber. For it ſignifies, in general, doing all the Work of Carpenters and Joyners.
To work in all manner of Workmanſhip.] That was neceſſary for the making of every thing God had commanded.
Ver. 6. And I, behold, I have given with him.] Leſt Moſes ſhould think one principal Contriver and Director not to be ſufficient, God joyns another with him.
Aholiab of the Tribe of Dan.] It is obſerved by R. Bechai, that God choſe one out of the loweſt Tribe (for ſo they accounted that of Dan) as well as one out of the chief, which was Judah: that Bezaleel, ſaith he, might not be lifted up with vain Conceit; for great and ſmall are equal before God. And he truly obſerves, that one of the ſame Tribe, of Dan, by the Mothers ſide, was the moſt skilful Perſon that could be found, for the Building of the Temple by Solomon, 2 Chron. II. 14.
And in the hearts of all that are wiſe-hearted, I have put wiſdom.] That is, God indued the Minds of all ingenious Perſons among them, with an extraordinary Skill; which they never learnt, either by their own ſtudy or any Maſter, but had it by an inſpiration from above. There were ſeveral, no doubt, who had a natural Genius to ſuch Arts as were neceſſary in this Work; but they could not, by their own Induſtry, have attained ſuch Skill as God beſtowed on them; at leaſt not ſo ſoon, as to go immediately about the building of the Tabernacle, and all things belonging to it.
That they may make all that I have commanded thee.] Not to imitate the Egyptian Contrivances, as ſome have fancied (for which no ſuch great Skill, one would think, was neceſſary) but to make all exactly according to the Model which Moſes had ſeen in the Mount, and he deſcribed to them: which could not have been done without God's extraordinary Aſſiſtance.
Ver. 7. The Tabernacle of the Congregation, and the Ark of the Teſtimony, &c.] Theſe things are here mentioned, according to the order of Nature: which is firſt to build an Houſe, and then to provide its Furniture. And it is obſervable, that there was but one Houſe, or Tabernacle, one Ark, and one Altar, either for Sacrifice, or Incenſe, to preſerve in their Minds the belief of the Unity of God: contrary to the Gentiles, who had their Temples and Altars every where, and each Family its domeſtick Gods, and particular Superſtitions.
Ver. 8. The pure Candleſtick.] It is hard to tell why this is particularly called pure, unleſs it be becauſe it was intirely of pure Gold, (XXV. 31.) which the Table, and Altar of Incenſe were not; for they were only overlaid with pure Gold, XXV. 24. XXX. 3. Some have thought that it is called pure, becauſe no Blood was ever ſprinkled upon it, as there was on the Altar of Incenſe: but this is not a good reaſon, for we do not find there was any ſprinkled on the Table.
Ver. 9. The Altar of Burnt-offering, &c.] Concerning this and the Laver he had received orders XXVII. 1. XXX. 17.
Ver. 10. And the Clothes of Service.] Wherewith the Ark, and the Table, and the Candleſtick, and the golden Altar were covered (IV Numb. 6, 7, 9, 11, &c.) when the Camp removed.
The holy Garments for Aaron, &c.] Which are ordered Chap. XXVIII.
Ver. 11. And the anointing Oyl and ſweet Incenſe, &c.] Theſe was ordered in the foregoing Chapter, v. 23, 34.
Ver. 12. And the LORD ſpake unto Moſes, ſaying.] After he had delivered him all the foregoing Orders, about the Tabernacle, its Furniture, and the Workmen to be imployed in making them; he added what follows,
Ver. 13. Speak unto the Children of Iſrael, ſaying, Verily my Sabbaths ſhall ye keep.] This hath been mention'd thrice already, ſee XVI. 23. XX. 8. XXIII. 12. but here ſeems to be repeated again, upon this ſpecial occaſion; that they might not think this Sacred Work would warrant them to break the Sabbath. On which he bids Moſes tell them, they muſt not do this Work, no more than any other: For the Tabernacle was built for the Service of God, which was principally performed upon this day. And he uſes a word of the Plural Number, not to ſignifie any other Sabbath but this; which recurring ſo often as once in ſeven days, he might well admoniſh them to keep his Sabbaths. And ſo the Apoſtle plainly ſpeaks, II Coloſſ. 16.
For it is a ſign between me and you.] This plainly ſhows he ſpeaks of the weekly Sabbath; the obſervation of which teſtified to all the World, what God they worſhipped: as all Nations ſignified, by their Rites and Ceremonies, what their Gods were to whom their Services were paid. Now the Iſraelites ſtood in a double relation to God; as his Creatures, and as thoſe who were redeemed by him from the Egyptian Bondage: In both which regards the Sabbath was a Sign or a Token between him and them. For by obſerving one day in ſeven, after ſix days labour, they ſignified that they worſhipped the Creator of the World; who in ſix days made all things, and then reſted: and by obſerving ſuch a ſeventh day (See XVI. 5.) after ſix days labour, rather than any other, they ſignified they owned him to be their Deliverer from Egyptian Slavery. This is opened excellently by our Mr. Mede, Diſcourſe XV. p. 73, 74.
Throughout your Generations.] During this Polity which God now eſtabliſhes among you.
That ye may know that I am the LORD that doth ſanctifie you.] To be my peculiar People, by obſerving this Solemnity. For it was peculiarly enjoyned to them, and to no other Nation; and was looked upon as a ſingular Benefit conferred on them above all People; as appears by the devout Acknowledgment Nehemiah makes of this, among the reſt of the Divine Favours to them, That he made known unto them his holy Sabbath, IX. 14. and ſee XX Ezek. 11, 12.
Ver. 14. Ye ſhall keep the Sabbath therefore.] Since it is ſuch a diſtinguiſhing Mark, be the more careful to obſerve it.
For it is holy unto you.] This depends upon what was ſaid in the Concluſion of the foregoing Verſe, that hereby they were ſanctified, or ſeparated to God as a peculiar People; and therefore in all reaſon ſhould look upon this as an holy day.
Every one that deſileth it, ſhall ſurely be put to death.] If there were credible Witneſſes of his Profanation.
For whoſoever doth any work thereon.] This was to defile, or profane it.
That Soul ſhall be cut off from amongst his People.] God ſeems to threaten, that he himſelf would ſhorten his days, if the Judges, for want of Witneſſes, could not puniſh him. So Eliah ben Moſeh (one of thoſe whom the Jews call Karaites) moſt excellently expounds this, and all the reſt of the Puniſhments, threatned to the Violation of this Precept; which Mr. Selden hath given us out of a MS. L. I. de Synedris, c. 6. The ſenſe is this, in ſhort; He that violates a Negative Precept, as they call it, either doth it ſecretly, which is moſt frequent; or openly, which happens ſeldom: unleſs a Man be one of thoſe profligate Wretches whom we call Apoſtates. Now him that ſecretly brake the Sabbath, the Scripture threatens with cutting off, viz. by the hand of God, according to what is written here in this place. In like manner inceſtuous and unlawful Conjunctions are threatned, XVIII Lev. 29. becauſe they were wont to be committed ſecretly. But if any Man did any Work openly on the Sabbath, ſo that there were Witneſſes of it, he was to be ſtoned, according to what is ſaid XV Numb. 35. Though if he did it out of miſtake, either ſecretly or openly, he was only to bring a Sacrifice for his Errour: And if he offended againſt any of the Decrees of the Wiſe-men about the Sabbath, he was to be beaten. Or if there was no Court of Judgment in the place (as now, in their preſent Condition) then all ſuch Tranſgreſſors were left to God to puniſh them, of whatſoever ſort they were.
Ver. 15. Six days may work be done, but in the ſeventh is the Sabbath of rest, holy to the LORD.] So it is called alſo XXXV. 2. and XXIII Lev. 3. And ſo the Sabbath wherein the Land reſted, is likewiſe called XXV Lev. 4. But the Hebrew words Schabbat Schabbaton (Sabbath of Rest) properly ſignifies Sabbath above all Sabbaths, i. e. the greateſt Sabbath; on which a rest was to be moſt punctually obſerved from all manner of Work: which the Jews, as de Dieu notes, call the weighty Sabbath; as if other days of reſt were but light in compariſon with this. According to that ſaying of R. Joſee, Great is Circumciſion, becauſe the weighty Sabbath gives place to it; that is, admits of this Work, though the Reſt on this Sabbath be ſo very great.
Shall ſurely be put to death.] As an Idolater, who did not acknowledge the Creator of the World. See before v. 14.
Ver. 16. Wherefore the Children of Iſrael ſhall keep the Sabbath, to obſerve the Sabbath throughout their Generation, for a perpetual Covenant.] The moſt litteral Interpretation of this Verſe, ſeems to me to be that of Lud. de Dieu, The Children of Iſrael ſhall keep the Sabbath, by making the Sabbath a perpetual Covenant throughout their Generations. That is, by never ſuffering it to be interrupted, they made it a perpetual Covenant between God and them throughout all Ages.
Ver. 17. It is a ſign between me and the Children of Iſrael for ever.] A Badge and Livery that they were the Servants of the moſt High, who made the Heavens and Earth. A Mark of their being devoted to him, and continuing in Covenant with him, no leſs than Circumciſion.
For in ſix days the LORD made Heaven and Earth.] In memory of which the Sabbath was firſt inſtituted; to preſerve perpetually, and eſtabliſh that most precious Hiſtory and Doctrine of the Creation of the World, as Maimonides ſpeaks, More Nevoch. P. III. c. 43.
And on the ſeventh day he reſted, and was refreſhed.] Delighted in the Contemplation of all his Works, which he ſaw were very good, I Gen. 31. The ſame Maimonides obſerves that the word jinnaphaſh (which we tranſlate was refreſhed) comes from nepheſh, which, among other things, ſignifies the intention of the Mind, and the Will: and therefore the ſenſe of this Phraſe is, All the Will of God was perfected and brought to a Concluſion; his whole good Pleaſure was abſolutely finiſhed on the ſeventh day, More Nevoch. P. I. c. 67.
Ver. 18. And he gave unto Moſes, when he made an end of communing with him upon Mount Sinai.] When he diſmiſſed him, having ſaid all that is before related during his forty days ſtay with him in the Mount, he delivered unto him two Tables of Teſtimony, to carry down with him to the People.
Two Tables of Teſtimony.] Wherein God teſtified to them his Mind and Will, in the principal things which concerned their Duty. See XVI. 34.
Tables of ſtone.] That what was written upon them might be more durable. There is no ground to think that theſe Tables were made of ſome precious Stone (as the Author of the Book Coſri, and other Jews fancy) for the word Eben in the Hebrew ſimply ſignifies any ſort of Stone; and is wont to have ſome other joyned to it, when precious Stones are meant, as in 2 Sam. XII. 30. 1 Kings X. 2. 2 Chron. III. 6.
Written with the finger of God.] i. e. By God himſelf. Juſt as the Heavens, ſaith Maimonides, are ſaid to be the work of his fingers, VIII Pſal. 4. which he interprets in another place (XXXIII. 6.) By the word of the LORD were the Heavens made. Therefore written by the ſinger of God, is as much, ſaith he, as by the word; that is, the Will and good Pleaſure of God, More Nevoch. P. I. c. 66. In ſhort, this Phraſe ſignifies, that God employed neither Moſes, nor any other Inſtrument in this Writing, but it was done by his own powerful Operation. For all things that we do, being wrought by our hands and our fingers, theſe words are uſed to expreſs God's power. See XXXII. 16.
This was a thing ſo notorious in ancient times, and ſo much believed by thoſe, who were not Jews, that many other Nations pretended to the like Divine Writings, that they might gain the greater Authority to their Laws. Thus the Brachmans report in their Hiſtories, That the Book of their Law (which they call Caſter) was delivered by God to Bremavius, upon a Mount in a Cloud: and that God gave alſo another Book of Laws to Brammon, in the firſt Age of the World. The Perſians ſay the ſame of thoſe of Zoroaſter; and the Getes of Xamolxis. Nay, the Brachmans have a Decalogue like this of Moſes, and accurate Interpretations of it, in which they ſay there is this Prophecy, That one day there ſhall be one Law alone throughout the World. This evidently ſhows how well the World was anciently acquainted with theſe Books of Moſes, and what a high eſteem they had of them. See Huetius L. II. Alnetan. Quaeſt. c. 12. n. 19.