Exodus
Exodus 31:1-11
1. And the Lord spake unto Moses, saying,
1. Loquutus est Jehova ad Mosen, dicendo:
2. See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:
2. Vide, vocavi ex nomine Besaleel filium Uri, filii Hur, e tribu Jehuda:
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,
3. Et replevi eum Spiritu Dei, sapientia et intelligentia, scientia et onmi arte,
4. To devise cunning works, to work in gold, and in silver, and in brass,
4. Ad excogitandum quicquid fabrefieri potest ex auro, et argento, et aere:
5. And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship.
5. Et in arte gemmaria, ad replendum, et in arte lignaria, ut operetur in omni opere.
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;
6. Et ego ecce constitui cum eo Aholiab filium Ahisamach e tribu Dan, et in corde omnis sapientis corde, dedi sapientiam, ut faciant quaecunque praecepi tibi:
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,
7. Tabernaculum Ecclesiae, et arcam testimonii, et propitiatorium quod est super eam, et omnia vasa tabernaculi,
8. And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense,
8. Et mensam et vasa ejus: et candelabrum mundum, et omnia vasa ejus, et altare suffimenti,
9. And the altar of burnt-offering with all his furniture, and the laver and his foot,
9. Et altare holocausti, et omnia vasa ejus, et concham et basin ejus,
10. And the clothes of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office,
10. Et vestes ministerii, et vestes sanctitatis ipsi Aharon sacerdoti, et vestes filiorum ejus, ut sacerdotio fungantur.
11. And the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do.
11. Et oleum unctionis, et suffimentum aromaticum pro sanctuario juxta onmia quae praecepi tibi facient.
2. See, I have called by name Bezaleel. In the remainder of this work we shall follow the course of the history to the end of Deuteronomy, where the death of Moses himself is recorded.
Although God had omitted nothing which related to the form of the tabernacle, but had accurately prescribed every thing that was to be done, still the actual difficulty of the work might have overwhelmed both Moses and the whole people with despair; for this was no ordinary work, or one on which the most skillful artificers might exercise their ingenuity, but a marvelous structure, the pattern of which had been shewn on the Mount, so that it might seem incredible that any mortals should be able by their art to compass what God had commanded. Besides, they had been entirely engaged in servile tasks in Egypt, such as would extinguish all intellectual vigor, and prevent them from aspiring to any liberal arts. Hence we gather that all, who obediently follow God's voice, are never destitute of His aid. In all our difficulties, then, let this prayer encourage us to proceed:1 "Give what Thou commandest: and command what Thou wilt."
To "call by name," is equivalent to rendering eminent, so that Moses signifies that Bezaleel should be something extraordinary, as being endowed with a peculiar gift. Thus Cyrus is said in Isaiah 45:4, to be called by his name, because in the purpose of God he had been destined in a remarkable manner to execute such great things. Still, although the call of Bezaleel was special, because, as I have just said, God entrusted to him an unusual and by no means ordinary work, we gather that no one excels even in the most despised and humble handicraft, except in so far as God's Spirit works in him. For, although "there are diversities of gifts," still it is the same Spirit from whom they all flow, (1 Corinthians 12:4;) and also as God has seen fit to distribute and measure them out to every man. Nor is this only the case with respect to the spiritual gifts which follow regeneration, but in all the branches of knowledge which come into use in common life. It is, therefore, a false division, when ungodly men ascribe all the means of our support partly to nature and God's blessing, and partly to the industry of man, since man's industry itself is a blessing from God. The poets are more correct who acknowledge that all which is suggested by nature comes from God; that all the arts emanate from Him, and therefore ought to be accounted divine inventions. The utility of this doctrine is two-fold; first, that all things which have reference to the support and defense of life, whenever we meet with them, should excite our gratitude, and that whatever seems to be derived from man's ingenuity, should be regarded as proofs of God's paternal solicitude for us; and, secondly, that we should honor God as the Author of so many good things, since He sanctifies them for our use. Moses applies many epithets to the Spirit, because he is speaking of so remarkable a work; yet we must conclude, float whatever ability is possessed by any emanates from one only source, and is conferred by God. This is the only difference, that Bezaleel was endued with consummate excellence, whilst God makes distribution to others according to His pleasure.
6. And I, behold, I have given with him Aholiab. It is no matter of surprise that the principal workman should be chosen from the tribe of Judah;2 why a companion should be given him from the tribe of Dan can hardly be accounted for, unless its obscurity more highly illustrated the grace of God.
A kind of contradiction at first sight appears, when it is added immediately afterwards that God had put wisdom in the hearts of all that were wise-hearted; for, if they already excelled in intelligence, what was the object of this new inspiration? Hence it has been commonly supposed, that the special grace of God was only given in aid of that ability which we naturally possess. But rather are we taught by this passage that, when anything grows in us, and our endowments manifest themselves more conspicuously, our progress is only derived from the continued operation of the Spirit. God had already conferred acuteness and intelligence on the artificers in question; yet their dexterity was only, as it were, the seed; and He now promises that He will give them more than had previously appeared. I know that the words may be thus explained, — Whosoever shall be fit and proper for the work, have therefore been endowed with intelligence, because God has inspired it by His secret influence; but the other exposition is more simple. What follows as to the various parts of the tabernacle has been already treated of elsewhere.
Exodus 35:20-35
20. And all the congregation of the children of Israel departed from the presence of Moses.
20. Egressi sunt universus coetus filiorum Israel a facie Mosis,
21. And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the Lord's offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments.
21. Veneruntque vir quem extulit cor suum, qui liberalis fuit spiritu suo: attuleruntque oblationem ad opus tabernaculi conventionis, et ad omne opus ejus, et ad vestes sanctitatis.
22. And they came, both men and women, as many as were willing-hearted, and brought bracelets, and ear-rings, and rings, and tablets, all jewels of gold: and every man that offered, offered an offering of gold unto the Lord.
22. Venerunt viri et mulieres, quicunque liberalis fuit corde, attulerunt fibulas, et inaures, et annulos, et armillas, quodlibet vas aureum, et omnis vir qui attulit levationem auri Jehovae.
23. And every man with whom was found blue, and purple, and scarlet, and fine linen, and goat's hair, and red skins of rams, and badgers' skins, brought them
23. Praeterea onmis vir apud quem inveniebatur hyacinthus, purpura, coccus, byssus, et pili caprarum, et pelles arietum rubricatae, et pelles taxorum, haec attulerunt.
24. Every one that did offer an offering of silver and brass, brought the Lord's offering: and every man with whom was found shittim-wood, for any work of the service, brought it
24. Omnis tollens levationem argenti et aeris, obtulerunt levationem Jehovae: et omnis apud quem inveniebantur ligna sittim, pro universo opere ministerii attulerunt.
25. And all the women that were wise-hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen.
25. Praeterea omnis mulier intelligenti corde, manibus suis neverunt, et attulerunt quod nendo operatae fuerant, hyaciuthum, purpuram, coccum et byssum.
26. And all the women, whose hearts stirred them up in wisdom, spun goats' hair
26. Omnes quoque mulieres quas excitavit cor ipsarum, intelligenter neverunt pilos caprinos.
27. And the rulers brought onyx-stones, and stones to be set, for the ephod, and for the breastplate;
27. Principes quoque attulerunt lapides onychinos, et gemmas inserendas in ephod et pectorali:
28. And spice, and oil for the light, and for the anointing oil, and for the sweet incense.
28. Aromata etiam et oleum pro luminari, et pro oleo unctionis, et pro incenso aromatico.
29. The children of Israel brought a willing offering unto the Lord, every man and woman, whose heart made them willing to bring, for all manner of work which the Lord had commanded to be made by the hand of Moses.
29. Omnis vir et mulier qui liberales fuerunt corde suo ad offerendum pro cuncto opere quod mandaverat Jehova fieri per manum Mosis, obtulerunt filii Israel donum voluntarium Jehovae.
30. And Moses said unto the children of Israel, See, the Lord hath called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:
30. Tunc ait Moses ad filios Israel, Videte, vocavit Jehova nomine Besaleel filium Uri, filii Hur, de tribu Juda:
31. And he hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship;
31. Et implevit cum Spiritu Dei, in sapientia et intelligentia, in scientia et omni artificio,
32. And to devise curious works, to work in gold, and in silver, and in brass,
32. Ad excogitandum ingeniosa opera, ut faciat in auro, argento et aere:
33. And in the cutting of stones, to set them, and in carving of wood, to make any manner of cunning work.
33. Et in artificio gemmarum; ut illas includat in artificio ligni, ut faciat quodcunque opus ingeniosum.
34. And he hath put in his heart that he may teach, both he and Aholiab the son of Ahisamach, of the tribe of Dan.
34. Et posuit in corde ejus ut doceat, ipse et Aholiab filius Ahisamach, e tribu Dan.
35. Them hath he filled with wisdom of heart, to work all manner of work of the engraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any work, and of those that devise cunning work.
35. Replevit eos sapientia cordis, ut faciant omne opus artificis, et phrygionis, et acupictoris, ex hyacintho, et purpura, et vermiculo cocci, et bysso, et textura, facientes omne opus, et excogitantes inventiones.
20. And all the congregation of the children of Israel. There is no reason why any one should be surprised that the order of the narrative is changed, since it plainly appears from many passages that the order of time is not always observed by Moses. Thus he appears here to connect the fall of the people with the foregoing injunctions, both with respect to the building of the tabernacle, and the rest of the religious service of God. But I have shewn3 upon good grounds that the tabernacle was built before the people fell into idolatry. Therefore Moses now supplies what had been before omitted, though I have followed the thread of the narrative in order to render it less difficult.
The sum of this relation is, that whatever was necessary for the building of the tabernacle was liberally contributed. It must be observed that they had departed from the presence of Moses: for we gather from this circumstance that, having severally retired to their tents, they had considered apart by themselves what they should give. Hence their liberality is deserving of greater praise, because it was premeditated; for it often happens that when a person has been bountiful from sudden impulse, he afterwards repents of it. When it is added that "they came, every one," it is a question whether he means that the minds of the whole people were prompt and cheerful in giving, or whether he indirectly rebukes the stinginess and sordidness of those who meanly neglected their duty. In whichever way we choose to take it, Moses repeats what we have seen before, that the offerings were not extorted by force or necessity, but that they proceeded from voluntary and cordial feelings. I thus construe the words, "They came, every one, as his heart stirred each of them up," as if he had said that they were not compelled by any law imposed upon them, but that every one was his own lawgiver, of his own good-will. This passage is absurdly twisted by the Papists in proof of free-will; as if men were incited by themselves to act rightly and well; for Moses, even while praising their spontaneous feelings, does not mean to exclude the grace of the Spirit, whereby alone our hearts are inclined to holy affections; but this stirring up is contrasted with the unwillingness by which ungodly men are withheld and restrained. Those, therefore, whom the Spirit rules, He does not drag unwillingly by a violent and extrinsic impulse, as it is called, but He so works within them upon their will, that believers stir up themselves, and they voluntarily follow His leadings. So that when it is added, "whose spirit was liberal in himself,"4 the commencement of well-doing is not ascribed to men, nor is even their concurrence praised, as if they co-operated apart from God, but only the internal impulse of their minds, and the sincerity of their desires·
22. And they came, both men and women. Express mention is made of the women, not only whose bounty, but whose labors, as it soon afterwards appears, God designed to make use of in the work of the sanctuary. Moses magnifies the fervor of their pious desires, because they did not spare their ornaments; of which people, and especially women, are generally so fond, that they would rather suffer cold, hunger, or thirst, than touch them.5 It was, therefore, a sign of no ordinary zeal to deprive themselves of their rings and bracelets, which many are so slow to part with, even when they are dying of hunger. Again, the contribution of those is praised who gave brass, iron, shittim-wood, and rams' skins; so that the poor might not doubt but that, although their ability might not be equal to their wishes, the offering, which they presented willingly in their poverty, was no less acceptable to God than when the rich man of his abundance gave what was a hundred times more valuable.
30. See, the Lord hath called by name Bezaleel. This was a great stimulus to encourage them, when they plainly saw that God presided over the work; a conspicuous proof of which was that new and extraordinary power wherewith Bezaleel and Aboliab were endued; for although they had before been noble and excellent artificers, still there is no doubt but that they were still further endowed with higher gifts, even to a miracle. Hence it is not without cause that he bids the people attend to this unexpected exertion of God's power; since it was exactly as if he had stretched forth His hand from heaven for the advancement of the work. For which reason also the tribe of each of them is referred to, because of the conspicuous excellency of the grace, the memory of which it was fitting to celebrate in all generations. Now, as God conferred this honor on the architects of the visible sanctuary, so He declares that their names shall be glorious in heaven, who, being furnished with the illustrious gifts of the Spirit, faithfully employ their labors in the building of His spiritual temple. (Daniel 12:3.)
By "the wisdom of heart," both in the men and women, which is so often mentioned here, understand activity of mind: for not only is the seat of the affections called the heart, but also the power and faculty of the intellect as it is called: thus in Deuteronomy 29:4, it is said, "Yet the Lord hath not given you a heart to understand."6
31. And he hath filled him with the spirit of God. He again magnifies at greater length the excellence of genius and ability, (which had been given to Bezaleel.)7 For it was a remarkable instance of God's power, that, after the Israelites had been so contemptuously and oppressively enslaved, there should exist in their nation men still endowed with such talent. God is said to have "filled him with the Spirit of God," i e., with the Divine Spirit; in order that we may understand that these endowments were not natural to the man, nor even acquired by his own industry. For although even the gifts of nature proceed from the Spirit of God, who gives their intellect to all men no less than their life; still the distribution of peculiar gifts is conspicuous in a higher and different degree. Besides, God had regard to the exquisite nature of this work, so as to endow these artificers with wonderful and extraordinary ability. The faculty of teaching is also added, because two persons by themselves would never have completed so arduous a work in their whole life-time: and this capacity, too, was the gift of Divine grace; for else they would never have overcome the fatigue of instructing the ignorant, nor would have so speedily prepared such a great multitude of men for fashioning the various parts of the work with incredible symmetry.
Exodus 36:1-38
1. Then wrought Bezaleel and Aholiab, and every wise-hearted man, in whom the Lord put wisdom and understanding, to know how to work all manner of work for the service of the sanctuary, according to all that the Lord had commanded.
1. Fecit ergo Beseleel et Aholiab, et omnis vir sapiens corde, quibus dederat Jebova sapientiam et intelligentiam, ut scirent facere omne opus ministerii sanctuarii, quaecunque praeceperat Jehova.
2. And Moses called Bezaleel and Aholiab, and every wise-hearted man, in whose heart the Lord had put wisdom, even every one whose heart stirred him up to come unto the work to do it:
2. Nam vocavit Moses Beseleel et Aholiab, omnemque virum sapientem corde, cujus cordi indiderat Jehova sapientiam, et omnem cujus cor excitaverat ipsum ut accederet ad opus ad faciendum illud.
3. And they received of Moses all the offering which the children of Israel had brought for the work of the service of the sanctuary, to make it withal. And they brought yet unto him free-offerings every morning.
3. Tuleruntque a facie Mosis omnem oblationem quam attulerant filii Israel ad opus ministerii sanctuarii: illi autem afferebant ad eum adhuc oblationem spontaneam quotidie.
4. And all the wise men, that wrought all the work of the sanctuary, came every man from his work which they made;
4. Venerunt itaque omnes sapientes qui faciebant omne opus sanctuarii, singuli ab opere quod faciebant:
5. And they spake unto Moses, saying, the people bring much more than enough for the service of the work which the Lord commanded to make.
5. Et loquuti sunt ad Mosen, dicendo: Plus affert populus afferendo quam opus sit ad ministerium pro opere faciendo quod praecepit Jehova fieri.
6. And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing.
6. Praecepit ergo Moses ut proclamarent in castris, dicendo: Vir et mulier ne quid addant ultra ad oblationem sanctitatis. Itaque prohibitus est populus ab offerendo.
7. For the stuff they had was sufficient for all the work to make it, and too much.
7. Materia enim erat ad sufficientiam eis pro toto opere ad faciendum illud, et superabundabat.
8. And every wise-hearted man, among them that wrought the work of the tabernacle, made ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work made he them.
8. Et fecerunt omnis sapiens corde inter facientes opus, tabernaculum e decem cortinis, quae erant ex bysso retorta, et hyacintho, et purpura, et vermiculo cocci, ex Cherubin opere phrygionico fecit illas.
9. The length of one curtain was twenty and eight cubits, and the breadth of one curtain four cubits; the curtains were all of one size.
9. Longitudo cortinae unius erat octo et viginti cubitorum, et quatuor cubitorum latitudo cortinae unius, mensura erat omnibus cortinis.
10. And he coupled the five curtains one unto another; and the other five curtains he coupled one unto another.
10. Postea conjunxit quinque cortinas alteram cum altera, et quinque alias cortinas conjunxit alteram cum altera.
11. And he made loops of blue on the edge of one curtain, from the selvedge in the coupling; likewise he made in the uttermost side of another curtain, in the coupling of the second.
11. Fecit et laqueolos hyacinthinos in ora cortinae unius, in extremo in conjunctione: sic fecit in ora cortinae extrema in conjunctione secundae.
12. Fifty loops made he in one curtain, and fifty loops made he in the edge of the curtain which was in the coupling of the second: the loops held one curtain to another.
12. Quinquaginta laqueolos fecit; in cortina una, et quinquaginta laqueolos fecit in extremo cortinae secundae, quae erat in conjunctione secunda: oppositi erant laqueoli alter alteri.
13. And he made fifty taches of gold, and coupled the curtains one unto another with the taches: so it became one tabernacle.
13. Fecit et quinquaginta uncinos aureos, et conjunxit cortinas alteram cum altera uncinis, et ita factum est tabernaculum unum.
14. And he made curtains of goats' hair for the tent over the tabernacle: eleven curtains he made them.
14. Fecit insuper cortinas e caprarum pilis in tentorium super tabernaculum.
15. The length of one curtain was thirty cubits, and four cubits was the breadth of one curtain: the eleven curtains were of one size.
15. Longitudo cortinae unius triginta cubitorum, et quatuor cubitorum latitudo cortinae unius, mensura una erat undecim cortinis.
16. And he coupled five curtains by themselves, and six curtains by themselves.
16. Conjunxit quinque cortinas seorsum, et sex cortinas seorsum.
17. And he made fifty loops upon the uttermost edge of the curtain in the coupling, and fifty loops made he upon the edge of the curtain which coupleth the second.
17. Fecit etiam laqueolos quinquaginta in ora cortinae extrema, in conjunctione: quinquaginta item laqueolos fecit in ora cortinae, in conjunctione secunda.
18. And he made fifty taches of brass to couple the tent together, that it might be one.
18. Fecit praeterea uncinos aereos quinquaginta ad conjungendum tentorium, ut esset unum.
19. And he made a covering for the tent of rams' skins dyed red, and a covering of badgers' skins above that
19. Fecit insuper operimentum tentorio e pellibus arietum rubricatis, et operimentum e pellibus taxorum superne.
20. And he made boards for the tabernacle of shittim-wood, standing up.
20. Fecit et tabulas tabernaculo e lignis sittim stantes.
21. The length of a board was ten cubits, and the breadth of a board one cubit and a half.
21. Decem cubitorum erat longitudo tabubae, cubiti vero et dimidii latitudo tabulae.
22. One board had two tenons, equally distant one from another: thus did he make for all the boards of the tabernacle.
22. Duo cardines erant tabulae uni instar scalarum gradus dispositi, alter e regione alterius: sic fecit omnibus tabulis tabernaculi.
23. And he made boards for the tabernacle: twenty boards for the south side, southward.
23. Fecit inquam tabulas tabernaculo, viginti tabulas ad latus, austri ad meridiem.
24. And forty sockets of silver he made under the twenty boards: two sockets under one board for his two tenons, and two sockets under another board for his two tenons.
24. Et quadraginta bases argenteas fecit sub viginti tabulis, duas bases sub tabula una pro duabus clastraturis ejus, et duas bases sub tabula altera pro duabus clastraturis ejus.
25. And for the other side of the tabernacle, which is toward the north corner, he made twenty boards,
25. In latere vero tabernaculi secundo, nempe in latere aquilonari, fecit viginti tabulas.
26. And their forty sockets of silver: two sockets under one board, and two sockets under another board.
26. Et quadraginta bases earum argenteas, duas bases sub tabula una, et duas bases sub tabula altera.
27. And for the sides of the tabernacle westward he made six boards.
27. In latere autem tabernaculi ad occidentem fecit sex tabalas.
28. And two boards made he for the corners of the tabernacle in the two sides.
28. Duas tabulas fecit angulis tabernaculi in duobus lateribus.
29. And they were coupled beneath, and coupled together at the head thereof, to one ring: thus he did to both of them in both the corners.
29. Et erant quasi gemellae inferne, et pariter quasi gemellae in summitate ejus, in circulum unum: sic fecit utrique in duobus angulis.
30. And there were eight boards; and their sockets were sixteen sockets of silver, under every board two sockets.
30. Fuerunt itaque octo tabulae, et bases earum argenteae sedecim, bases binae sub qualibet tabula.
31. And he made bars of shittim-wood; five for the boards of the one side of the tabernacle,
31. Fecit et vectes e lignis sittim, quinque pro tabulis unius lateris tabernaculi:
32. And five bars for the boards of the other side of the tabernacle, and five bars for the boards of the tabernacle for the sides westward.
32. Et quinque vectes pro tabulis alterius lateris tabernaculi, et quinque vectes pro tabulis lateris tabernaculi, in lateribus duobus ad occidentem.
33. And he made the middle bar to shoot through the boards from the one end to the other.
33. Fecit item vectem medium, ut transiret per medium tabularum, ab extremo ad extremum.
34. And he overlaid the boards with gold, and made their rings of gold to be places for the bars, and overlaid the bars with gold.
34. Tabulas antem texit auro, et annulos earum fecit ex auro, per quos trajicerentur vectes: et texit vectes auro.
35. And he made a vail of blue, and purple, and scarlet, and fine twined linen: with cherubims made he it of cunning work.
35. Fecit etiam velum ex hyacintho, et purpura, et vermiculo cocci, et bysso retorta: opere phrygionico fecit illud, cum figuris cherubim.
36. And he made thereunto four pillars of shittim-wood, and overlaid them with gold; their hooks were of gold: and he cast for them four sockets of silver.
36. Et fecit illi quatuor columnas de lignis sittim, et texit eas auro: uncini autem earum erant aurei: et fudit eis quatuor bases argenteas.
37. And he made an hanging for the tabernacle-door of blue, and purple, and scarlet, and fine twined linen, of needle-work;
37. Fecit quoque velum ad ostium tabernaculi ex hyacintho, et purpura, et vermiculo cocci, et bysso retorta, opere phrygionico.
38. And the five pillars of it with their hooks; and he overlaid their chapiters and their fillets with gold: but their five sockets were of brass.
38. Et columnas ejus quinque, et uncinos earum: texitque capita earum, et fila ea cingentia auro, bases autem earum quinque aereas.
1. Then wrought Bezaleel and Aholiab. Although Moses might have seemed to be unnecessarily prolix in recording the injunctions which God gave respecting the building of the tabernacle, yet he repeats the same narrative here almost in the same words; and this he does with the best design, and for very good reasons. For it was of much importance that it might be seen by actual comparison how exactly the artificers had conformed everything to the pattern laid down by God: and this, not only in commendation of their obedience, but because it behooved that there should be nothing human in the structure; for although they might each of them have exerted themselves strenuously in the work, still it was not lawful for them to give the slightest scope to their own inventions; nay, this would have been a profanation of the sacred edifice, not to follow in every part what had been so carefully dictated to Moses. And this might avail as a restraint upon them in future times, so that they might not violate God's commands by any change or innovation. They did not indeed understand the reason of everything either in reference to number or measure; but it became them to be assured that God had commanded nothing without a purpose. Hence, also, their minds should have been elevated to the heavenly pattern, so as reverently to look up to the mysteries, obscure as they were, which it contained, until its full manifestation. This verbal repetition, then, reminds us how accurately the labor and art of men in the building corresponded with the command of God.
2. And Moses called Bezaleel and Aholiab. It is not without reason that Moses so often exalts the grace of God's Spirit in the ingenuity and artistic skill of the workmen. In the first place he speaks of them as skillful architects, and then, by way of correction, adds that they were furnished from above with such intelligence. Thus the absurdity of the Papists is refuted, who, in order to prove free-will, think it sufficient to drag forward the passages in which rectitude of will is commended: whereas, even though men may will aright, it is foolish to infer that therefore they are possessed of free-will, unless it be proved that the will proceeds from themselves. Consequently, what follows in the text, — that every one contributed either of his labor or his substance to the building of the tabernacle, according as their hearts stirred them up, — does not so make men the authors of pious affections, as to defraud God of His praise. It is true that men understand — are willing — encourage themselves to holy endeavors; but the question is, from whence comes their intelligence, their will, and their zeal in well-doing? Scripture decides that they are the gifts of God and the Spirit: the Papists improperly arrogate them to themselves.
3. And they received of Moses all the offering. Here is set forth, first of all, the diligence and prudence both of Moses and the artificers, and secondly, their integrity. Their prudence is shewn in the distribution of the materials among them; their diligence in the quickness with which they commence the work, without waiting till they have enough for its completion; whilst they testify their extraordinary integrity when they voluntarily declare that enough has been given, and put a stop to the offerings, lest they should be more than they required. We know how few restrain themselves8 when an opportunity is given of thieving without detection; and, even if there be no disposition to deceive, yet most people are tempted by ambition, greedily to long for more to pass through their hands than they need. We see, then, how God directed them all to undertake the work of the sanctuary, and impelled them to persevere in it by His Spirit. This grace, however, manifests itself most fully in the marvelous ardor of the people. They were not very rich, for they had had no treasures laid up for a long period; and the wealthiest among them had no more than what they had secretly conveyed away out of Egypt; whilst the building was sumptuous; and still they do not cease from contributing more than was necessary, until an edict forbade them. Such promptitude and liberality was worthy of no common praise; and hence it is more wonderful that they should soon afterwards neglect the true God in whose service they were thus zealous, and fall into foul idolatry. Let us learn from hence, that the pious zeal, which existed in them for a short time, emanated from the inspiration of the Holy Spirit; and further, that all our best feelings vanish, unless the gift of stedfastness be superadded.
What follows represents, as by a lively image, as we have said, how faithfully they executed whatever God had prescribed, so as not to vary from it even in the smallest thread.