Exodus 31
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Exodus 31
Bezaleel Filled with the Spirit
1And the LORD spake unto Moses, saying,
2See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:
Jamieson-Fausset-Brown
CHAPTER 31
Ex 31:1-18. Bezaleel and Aholiab.
2. See, I have called--Though the instructions about the tabernacle were privately communicated to Moses, it was plainly impossible that he could superintend the work in person, amid the multiplicity of his other duties. A head director or builder was selected by God Himself; and the nomination by such high authority removed all ground of jealousy or discontent on the part of any who might have thought their merits overlooked (compare Mt 18:1).
by name Bezaleel--signifying "in the shadow or protection of God"; and, as called to discharge a duty of great magnitude--to execute a confidential trust in the ancient Church of God, he has his family and lineage recorded with marked distinction. He belonged to the tribe of Judah, which, doubtless for wise and weighty reasons, God all along delighted to honor; and he was the grandson of Hur, a pious patriot (Ex 17:12), who was associated, by a special commission, with Aaron in the government of the people during the absence of Moses. Moreover, it may be noticed that a Jewish tradition affirms Hur to be the husband of Miriam; and if this tradition may be relied on, it affords an additional reason for the appointment of Bezaleel emanating from the direct authority of God.
CHAPTER 31
Ex 31:1-18. Bezaleel and Aholiab.
2. See, I have called--Though the instructions about the tabernacle were privately communicated to Moses, it was plainly impossible that he could superintend the work in person, amid the multiplicity of his other duties. A head director or builder was selected by God Himself; and the nomination by such high authority removed all ground of jealousy or discontent on the part of any who might have thought their merits overlooked (compare Mt 18:1).
by name Bezaleel--signifying "in the shadow or protection of God"; and, as called to discharge a duty of great magnitude--to execute a confidential trust in the ancient Church of God, he has his family and lineage recorded with marked distinction. He belonged to the tribe of Judah, which, doubtless for wise and weighty reasons, God all along delighted to honor; and he was the grandson of Hur, a pious patriot (Ex 17:12), who was associated, by a special commission, with Aaron in the government of the people during the absence of Moses. Moreover, it may be noticed that a Jewish tradition affirms Hur to be the husband of Miriam; and if this tradition may be relied on, it affords an additional reason for the appointment of Bezaleel emanating from the direct authority of God.
The Pulpit Commentary
I have called by name. God "calls by name" only those whom he appoints to some high office, as Moses (Exo_3:4; Exo_33:12), Cyrus (Isa_45:3, Isa_45:4), and here Bezaleel and Aholiab. He honours us highly in even condescending to "know us by name," still more in "calling" us. Bezaleel is traced to Judah in Chronicles through five ancestors—Uri, Hur, Caleb, Hezron, and Pharez, Judah's son by Tamar. The genealogy, though less contracted than most of those in Exodus, probably contains two or three omissions. The son of Hur. Hur, the grandfather of Bezaleel, is thought to be the person mentioned in Exo_17:10, and Exo_24:14.
I have called by name. God "calls by name" only those whom he appoints to some high office, as Moses (Exo_3:4; Exo_33:12), Cyrus (Isa_45:3, Isa_45:4), and here Bezaleel and Aholiab. He honours us highly in even condescending to "know us by name," still more in "calling" us. Bezaleel is traced to Judah in Chronicles through five ancestors—Uri, Hur, Caleb, Hezron, and Pharez, Judah's son by Tamar. The genealogy, though less contracted than most of those in Exodus, probably contains two or three omissions. The son of Hur. Hur, the grandfather of Bezaleel, is thought to be the person mentioned in Exo_17:10, and Exo_24:14.
3And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,
Jamieson-Fausset-Brown
3-5. I have filled him with the spirit of God--It is probable that he was naturally endowed with a mechanical genius, and had acquired in Egypt great knowledge and skill in the useful, as well as liberal, arts so as to be a first-class artisan, competent to take charge of both the plain and ornamental work, which the building of the sacred edifice required. When God has any special work to be accomplished, He always raises up instruments capable of doing it; and it is likely that He had given to the son of Uri that strong natural aptitude and those opportunities of gaining mechanical skill, with an ultimate view to this responsible office. Notwithstanding that his grand duty was to conform with scrupulous fidelity to the pattern furnished, there was still plenty of room for inventive talent and tasteful exactness in the execution; and his natural and acquired gifts were enlarged and invigorated for the important work.
3-5. I have filled him with the spirit of God--It is probable that he was naturally endowed with a mechanical genius, and had acquired in Egypt great knowledge and skill in the useful, as well as liberal, arts so as to be a first-class artisan, competent to take charge of both the plain and ornamental work, which the building of the sacred edifice required. When God has any special work to be accomplished, He always raises up instruments capable of doing it; and it is likely that He had given to the son of Uri that strong natural aptitude and those opportunities of gaining mechanical skill, with an ultimate view to this responsible office. Notwithstanding that his grand duty was to conform with scrupulous fidelity to the pattern furnished, there was still plenty of room for inventive talent and tasteful exactness in the execution; and his natural and acquired gifts were enlarged and invigorated for the important work.
The Pulpit Commentary
The Spirit of God. There is no article in the Hebrew, any more than in Gen_1:1; and some would therefore translate "a Divine Spirit"; but no change is needed. Ruakh elohim contains in itself the idea of singularity, since God has but one Spirit. The Holy Spirit is the medium of communication whereby God the Father bestows all gifts upon us. In wisdom, and in understanding, and in knowledge. By the first of these terms is meant the power to invent and originate; by the second ability to receive and appreciate directions and suggestions; by the third, such information as is acquired by experience and acquaintance with facts. Bezaleel was to have all these, and, in addition, was to be wise in all manner of workmanship; i.e.—to possess manual dexterity, the power of artistic execution.
Exo_31:4, Exo_31:5
The result of these gifts would be to enable him—1. To devise cunning works—i.e; to design everything excellently; and 2. To work in all manner of workmanship—i.e; to carry out his designs with success. It has been said that "as everything that had to be done was prescribed in strict and precise detail, there was to be no exercise of original powers of invention nor of taste" (Cook); but this was scarcely so. The forms of the cherubim, the patterns to be woven into the stuffs, or embroidered on them, the shapes of the vessels, of the capitals of the pillars, and of the laver were not prescribed in the directions. Bezaleel and Aholiab would have had to design them after such a description as Moses could give of the "pattern" which he had seen in the mount. In doing this, there would be much room for the exercise of inventive power and taste.
The Spirit of God. There is no article in the Hebrew, any more than in Gen_1:1; and some would therefore translate "a Divine Spirit"; but no change is needed. Ruakh elohim contains in itself the idea of singularity, since God has but one Spirit. The Holy Spirit is the medium of communication whereby God the Father bestows all gifts upon us. In wisdom, and in understanding, and in knowledge. By the first of these terms is meant the power to invent and originate; by the second ability to receive and appreciate directions and suggestions; by the third, such information as is acquired by experience and acquaintance with facts. Bezaleel was to have all these, and, in addition, was to be wise in all manner of workmanship; i.e.—to possess manual dexterity, the power of artistic execution.
Exo_31:4, Exo_31:5
The result of these gifts would be to enable him—1. To devise cunning works—i.e; to design everything excellently; and 2. To work in all manner of workmanship—i.e; to carry out his designs with success. It has been said that "as everything that had to be done was prescribed in strict and precise detail, there was to be no exercise of original powers of invention nor of taste" (Cook); but this was scarcely so. The forms of the cherubim, the patterns to be woven into the stuffs, or embroidered on them, the shapes of the vessels, of the capitals of the pillars, and of the laver were not prescribed in the directions. Bezaleel and Aholiab would have had to design them after such a description as Moses could give of the "pattern" which he had seen in the mount. In doing this, there would be much room for the exercise of inventive power and taste.
4To devise cunning works, to work in gold, and in silver, and in brass,
5And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship.
The Pulpit Commentary
In cutting of stones—i.e; "in Genesis-curling." The fabric of the tabernacle was entirely of metal, cloth, and wood. In carving of timber. Rather "cutting." The word is the same as that used of the stones. And no ornamental "carving" of the woodwork was prescribed.
In cutting of stones—i.e; "in Genesis-curling." The fabric of the tabernacle was entirely of metal, cloth, and wood. In carving of timber. Rather "cutting." The word is the same as that used of the stones. And no ornamental "carving" of the woodwork was prescribed.
6And 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;
Jamieson-Fausset-Brown
6. I have given with him Aholiab--He belonged to the tribe of Dan, one of the least influential and honorable in Israel; and here, too, we can trace the evidence of wise and paternal design, in choosing the colleague or assistant of Bezaleel from an inferior tribe (compare 1Co 12:14-25; also Mr 6:7).
all that are wise-hearted I have put wisdom--At that period, when one spirit pervaded all Israel, it was not the man full of heavenly genius who presided over the work; but all who contributed their skill, experience, and labor, in rendering the smallest assistance, showed their piety and devotedness to the divine service. In like manner, it was at the commencement of the Christian Church (Ac 6:5; 18:2).
6. I have given with him Aholiab--He belonged to the tribe of Dan, one of the least influential and honorable in Israel; and here, too, we can trace the evidence of wise and paternal design, in choosing the colleague or assistant of Bezaleel from an inferior tribe (compare 1Co 12:14-25; also Mr 6:7).
all that are wise-hearted I have put wisdom--At that period, when one spirit pervaded all Israel, it was not the man full of heavenly genius who presided over the work; but all who contributed their skill, experience, and labor, in rendering the smallest assistance, showed their piety and devotedness to the divine service. In like manner, it was at the commencement of the Christian Church (Ac 6:5; 18:2).
The Pulpit Commentary
Aholiab appears to have had the entire charge of the textile fabrics, both woven and embroidered (Exo_38:23). Of the tribe of Ban. It is remarkable that Hiram, the chief artist employed by Solomon for the ornamental work of the temple, was also a descendant of Dan (2Ch_2:14). Yet the Danites were in general rather warlike and rude than artistic (Gen_49:17; Deu_33:22; Jdg_13:2; Jdg_18:11, Jdg_18:27). In the hearts of all that are wise hearted have I put wisdom. "Unto him that hath shall be given. Those who were already "wise hearted—possessed, that is, of artistic power—were selected by God to receive extraordinary gifts of the same kind.
Aholiab appears to have had the entire charge of the textile fabrics, both woven and embroidered (Exo_38:23). Of the tribe of Ban. It is remarkable that Hiram, the chief artist employed by Solomon for the ornamental work of the temple, was also a descendant of Dan (2Ch_2:14). Yet the Danites were in general rather warlike and rude than artistic (Gen_49:17; Deu_33:22; Jdg_13:2; Jdg_18:11, Jdg_18:27). In the hearts of all that are wise hearted have I put wisdom. "Unto him that hath shall be given. Those who were already "wise hearted—possessed, that is, of artistic power—were selected by God to receive extraordinary gifts of the same kind.
7The tabernacle of the congregation, and the ark of the testimony, and the mercy seat that is thereupon, and all the furniture of the tabernacle,
8And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense,
9And the altar of burnt offering with all his furniture, and the laver and his foot,
10And 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,
The Pulpit Commentary
Contain an enumeration of the various works already commanded to be made The same order is observed, except that here the tabernacle itself is placed first, and the altar of incense takes its natural position next to the candlestick.
The cloths of service. Rather "the vestments of office'—i.e; the distinguishing vestments of the High Priest, which he alone was allowed to wear. These were the blue robe, the ephod, the girdle of the ephod, and the breast-plate (Exo_28:6-35). The holy garments. The rest of the High Priest's dress—i.e; the linen drawers, the diapered tunic, the inner girdle and the mitre (Exo_28:39, Exo_28:43; Le Exo_16:4), which constituted his whole apparel on the great day of atonement. The garments of his sons—i.e, the linen drawers, tunics, girdles, and caps, mentioned in Exo_28:40, Exo_28:42.
THE PENALTY FOR NOT OBSERVING THE SABBATH. Various reasons have been given for this recurrence to the sanctity of the sabbath. Kurtz connects it with the giving of the two tables, in which "the law of the sabbath held a particularly prominent place." Kalisch and others view it rather as the sequel to the directions concerning the tabernacle, and as designed to teach "that the holy service in the tabernacle could not supersede the observance of the sabbath, but derived front that observance its true value." A third set of critics regard the recurrence to the subject as purely practical—being intended to meet an immediate danger—that of the people, in their zeal to erect the tabernacle, setting sabbath observance at nought. (So Jarchi, Aben-Ezra, Clark, Rosenmuller, Canon Cook, and others.) It is to be observed, however, that the present passage is not a mere repetition. It adds to former notices (Exo_20:8-11; Exo_23:12) two new points:—
1. That the sabbath was to be a sign between God and Israel, a "distinguishing badge," a "sacramental bond" (Cook); and
2. That its desecration was to be punished with death (Exo_31:15). These were supplementary points of so much importance as to furnish ample reason against their announcement being delayed.
Contain an enumeration of the various works already commanded to be made The same order is observed, except that here the tabernacle itself is placed first, and the altar of incense takes its natural position next to the candlestick.
The cloths of service. Rather "the vestments of office'—i.e; the distinguishing vestments of the High Priest, which he alone was allowed to wear. These were the blue robe, the ephod, the girdle of the ephod, and the breast-plate (Exo_28:6-35). The holy garments. The rest of the High Priest's dress—i.e; the linen drawers, the diapered tunic, the inner girdle and the mitre (Exo_28:39, Exo_28:43; Le Exo_16:4), which constituted his whole apparel on the great day of atonement. The garments of his sons—i.e, the linen drawers, tunics, girdles, and caps, mentioned in Exo_28:40, Exo_28:42.
THE PENALTY FOR NOT OBSERVING THE SABBATH. Various reasons have been given for this recurrence to the sanctity of the sabbath. Kurtz connects it with the giving of the two tables, in which "the law of the sabbath held a particularly prominent place." Kalisch and others view it rather as the sequel to the directions concerning the tabernacle, and as designed to teach "that the holy service in the tabernacle could not supersede the observance of the sabbath, but derived front that observance its true value." A third set of critics regard the recurrence to the subject as purely practical—being intended to meet an immediate danger—that of the people, in their zeal to erect the tabernacle, setting sabbath observance at nought. (So Jarchi, Aben-Ezra, Clark, Rosenmuller, Canon Cook, and others.) It is to be observed, however, that the present passage is not a mere repetition. It adds to former notices (Exo_20:8-11; Exo_23:12) two new points:—
1. That the sabbath was to be a sign between God and Israel, a "distinguishing badge," a "sacramental bond" (Cook); and
2. That its desecration was to be punished with death (Exo_31:15). These were supplementary points of so much importance as to furnish ample reason against their announcement being delayed.
11And the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do.
The Sabbath a Sign
12And the LORD spake unto Moses, saying,
Jamieson-Fausset-Brown
12-17. Verily my sabbaths ye shall keep--The reason for the fresh inculcation of the fourth commandment at this particular period was, that the great ardor and eagerness, with which all classes betook themselves to the construction of the tabernacle, exposed them to the temptation of encroaching on the sanctity of the appointed day of rest. They might suppose that the erection of the tabernacle was a sacred work, and that it would be a high merit, an acceptable tribute, to prosecute the undertaking without the interruption of a day's repose; and therefore the caution here given, at the commencement of the undertaking, was a seasonable admonition.
12-17. Verily my sabbaths ye shall keep--The reason for the fresh inculcation of the fourth commandment at this particular period was, that the great ardor and eagerness, with which all classes betook themselves to the construction of the tabernacle, exposed them to the temptation of encroaching on the sanctity of the appointed day of rest. They might suppose that the erection of the tabernacle was a sacred work, and that it would be a high merit, an acceptable tribute, to prosecute the undertaking without the interruption of a day's repose; and therefore the caution here given, at the commencement of the undertaking, was a seasonable admonition.
13Speak 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.
The Pulpit Commentary
Verily. Rosenmuller suggests, "Nevertheless." But there is no need for any change. It is a sign. Hitherto circumcision had been the only visible "sign" that the Israelites were under a special covenant with God—his people, bound to him by special ties (Gen_17:9-14; Act_7:8). The adoption of circumcision by the Egyptians and other nations (Herod. 2.104) had produced the effect that this "sign" was no longer distinguishing. It might be still" a sign of profession "; but it had ceased to be "a mark of difference "; and some other mark was therefore needed. Such the observance of the sabbath by entire abstinence from servile work became. No other nation adopted it. It continued to Roman times the mark and badge of a Jew.(Juv. Sat. 6.159; 14.96). That ye may know, etc. By keeping the sabbath day as a day of holy rest the Israelites would know—i.e; would realise severally in their own per sons, that God was their sanctifier. Sanctification would be the fruit of their obedience.
Verily. Rosenmuller suggests, "Nevertheless." But there is no need for any change. It is a sign. Hitherto circumcision had been the only visible "sign" that the Israelites were under a special covenant with God—his people, bound to him by special ties (Gen_17:9-14; Act_7:8). The adoption of circumcision by the Egyptians and other nations (Herod. 2.104) had produced the effect that this "sign" was no longer distinguishing. It might be still" a sign of profession "; but it had ceased to be "a mark of difference "; and some other mark was therefore needed. Such the observance of the sabbath by entire abstinence from servile work became. No other nation adopted it. It continued to Roman times the mark and badge of a Jew.(Juv. Sat. 6.159; 14.96). That ye may know, etc. By keeping the sabbath day as a day of holy rest the Israelites would know—i.e; would realise severally in their own per sons, that God was their sanctifier. Sanctification would be the fruit of their obedience.
14Ye 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.
The Pulpit Commentary
Every one that defileth it shall surely be put to death. To defile the sabbath was to do any unnecessary servile work upon it. Works of mercy, works of necessity, and works connected with religious observance were not prohibited. (See Mat_12:1-7; 10-12.) The penalty of death for breaking the sabbath seems to moderns over-severe; but the erection of sabbath-observance into the special sacramental sign that Israel was in covenant with God made non-observance an offence of the gravest character. The man who broke the sabbath destroyed, so far as in him lay, the entire covenant between God and his people—not only broke it, but annulled it, and threw Israel out of covenant. Hence, when the sin was committed, no hesitation was felt in carrying out the law. (See Num_15:32-36.)
Every one that defileth it shall surely be put to death. To defile the sabbath was to do any unnecessary servile work upon it. Works of mercy, works of necessity, and works connected with religious observance were not prohibited. (See Mat_12:1-7; 10-12.) The penalty of death for breaking the sabbath seems to moderns over-severe; but the erection of sabbath-observance into the special sacramental sign that Israel was in covenant with God made non-observance an offence of the gravest character. The man who broke the sabbath destroyed, so far as in him lay, the entire covenant between God and his people—not only broke it, but annulled it, and threw Israel out of covenant. Hence, when the sin was committed, no hesitation was felt in carrying out the law. (See Num_15:32-36.)
15Six 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.
The Pulpit Commentary
The sabbath of rest. Rather, "a sabbath." There were other sabbaths besides that of the seventh day (Exo_23:11; Le Exo_25:2-12; etc.). By the expression, "a sabbath of rest"—literally, "a rest of resting"—the idea of completeness is given. Perhaps the best translation would be—"in the seventh is complete rest."
The sabbath of rest. Rather, "a sabbath." There were other sabbaths besides that of the seventh day (Exo_23:11; Le Exo_25:2-12; etc.). By the expression, "a sabbath of rest"—literally, "a rest of resting"—the idea of completeness is given. Perhaps the best translation would be—"in the seventh is complete rest."
16Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant.
The Pulpit Commentary
For a perpetual covenant. The sabbath is itself a covenant—i.e; a part of the covenant between God and Israel (Exo_24:4)—and it is, also, a sign of covenant—i.e; a perceptible indication that the nation has entered into a special agreement with God, and undertaken the observance of special laws.
For a perpetual covenant. The sabbath is itself a covenant—i.e; a part of the covenant between God and Israel (Exo_24:4)—and it is, also, a sign of covenant—i.e; a perceptible indication that the nation has entered into a special agreement with God, and undertaken the observance of special laws.
17It 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.
The Pulpit Commentary
It is a sign. See above, Exo_31:13. For in six days the Lord made heaven and earth. See the comment on Exo_20:11. And was refreshed. Literally," and took breath." The metaphor is a bold one, but not bolder than others which occur in holy scripture (Psa_44:23; Psa_78:65). It does but carry out a little further the idea implied in God's "resting." We cannot speak of any of God's acts or attributes without anthropomorphisms.
It is a sign. See above, Exo_31:13. For in six days the Lord made heaven and earth. See the comment on Exo_20:11. And was refreshed. Literally," and took breath." The metaphor is a bold one, but not bolder than others which occur in holy scripture (Psa_44:23; Psa_78:65). It does but carry out a little further the idea implied in God's "resting." We cannot speak of any of God's acts or attributes without anthropomorphisms.
The Two Tables of the Testimony
18And 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.
Jamieson-Fausset-Brown
18. tables of stone, written with the finger of God--containing the ten commandments (Ex 24:12), called "tables of testimony," because God testified His will in them.
18. tables of stone, written with the finger of God--containing the ten commandments (Ex 24:12), called "tables of testimony," because God testified His will in them.
THE HOLY BIBLE
Exodus
Chapter 31
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105