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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 31:1–11. His two-level outline is real structure in the source text, so it is rendered as structure.
A great deal of fine work God had ordered to be done about the tabernacle; the materials the people were to provide, but who must put them into form? Moses himself was learned in all the learning of the Egyptians, nay, he was well acquainted with the words of God, and the visions of the Almighty; but he knew not how to engrave or embroider. We may suppose that there were some very ingenious men among the Israelites; but, having lived all their days in bondage in Egypt, we cannot think they were any of them instructed in these curious arts. They knew how to make brick and work in clay, but to work in gold and in cutting diamonds was what they had never been brought up to. How should the work be done with the neatness and exactness that were required when they had no goldsmiths or jewellers but what must be made out of masons and bricklayers? We may suppose that there were a sufficient number who would gladly be employed, and would do their best; but it would be hard to find out a proper person to preside in this work. Who was sufficient for these things? But God takes care of this matter also.
I.He nominates the persons that were to be employed, that there might be no contest about the preferment, nor envy at those that were preferred, God himself having made the choice.
1.Bezaleel was to be the architect, or master workman, Exo 31:2. He was of the tribe of Judah, a tribe that God delighted to honour; the grandson of Hur, probably that Hur who had helped to hold up Moses's hands (ch. 17), and was at this time in commission with Aaron for the government of the people in the absence of Moses (Exo 24:14); out of that family which was of note in Israel was the workman chosen, and it added no little honour to the family that a branch of it was employed, though but as a mechanic, or handicraft tradesman, for the service of the tabernacle. The Jews' tradition is that Hur was the husband of Miriam; and, if so, it was requisite that God should appoint him to this service, lest, if Moses himself had done it, he should be thought partial to his own kindred, his brother Aaron also being advanced to the priesthood. God will put honour upon Moses's relations, and yet will make it to appear that he takes not the honour to himself or his own family, but that it is purely the Lord's doing.
2.Aholiab, of the tribe of Dan, is appointed next to Bezaleel, and partner with him, Exo 31:6. Two are better than one. Christ sent forth his disciples who were to rear the gospel tabernacle, two and two, and we read of his two witnesses. Aholiab was of the tribe of Dan, which was one of the less honourable tribes, that the tribes of Judah and Levi might not be lifted up, as if they were to engross all the preferments; to prevent a schism in the body, God gives honour to that part which lacked, Co1 12:24. The head cannot say to the foot, I have no need of thee. Hiram, who was the head workman in the building of Solomon's temple, was also of the tribe of Dan, Ch2 2:14.
3.There were others that were employed by and under these in the several operations about the tabernacle, Exo 31:6. Note, When God has work to do he will never want instruments to do it with, for all hearts and heads too are under his eye, and in his hand; and those may cheerfully go about any service for God, and go on in it, who have reason to think that, one way or other, he has called them to it; for whom he calls he will own and bear out.
II.He qualifies these persons for the service (Exo 31:3):
I have filled him with the Spirit of God; and (Exo 31:6) in the hearts of all that are wise-hearted I have put wisdom. Note,
1.Skill in common arts and employments is the gift of God; from him are derived both the faculty and the improvement of the faculty. It is he that puts even this wisdom into the inward parts, Job 38:36. He teaches the husbandman discretion (Isa 28:26), and the tradesman too; and he must have the praise of it.
2.God dispenses his gifts variously, one gift to one, another to another, and all for the good of the whole body, both of mankind and of the church. Moses was fittest of all to govern Israel, but Bezaleel was fitter than he to build the tabernacle. The common benefit is very much supported by the variety of men's faculties and inclinations; the genius of some leads them to be serviceable one way, of others another way, and all these worketh that one and the self-same Spirit, Co1 12:11. This forbids pride, envy, contempt, and carnal emulation, and strengthens the bond of mutual love.
3.Those whom God calls to any service he will either find, or make, fit for it. If God give the commission, he will in some measure give the qualifications, according as the service is. The work, that was to be done here was to make the tabernacle and the utensils of it, which are here particularly reckoned up, Exo 31:7, etc. And for this the persons employed were enabled to work in gold, and silver, and brass. When Christ sent his apostles to rear the gospel tabernacle, he poured out his Spirit upon them, to enable them to speak with tongues the wonderful works of God; not to work upon metal, but to work upon men; so much more excellent were the gifts, as the tabernacle to be pitched was a greater and more perfect tabernacle, as the apostle calls it, Heb 9:11.
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Summary
Exodus 31:1 serves as a pivotal introductory verse, marking a significant transition in the divine revelation given to Moses at Mount Sinai. Following the foundational covenant laws and general instructions for the Tabernacle, this verse signals the commencement of highly specific and detailed commands concerning the construction, furnishing, and sacred personnel for God's earthly dwelling place. It underscores the direct, authoritative, and personal nature of God's communication with His chosen servant, setting the stage for the meticulous divine blueprint for worship and fellowship.
Context
Literary Context
This verse immediately follows the detailed instructions for the Tabernacle's construction, which began in Exodus 25. Chapters 25-30 meticulously outline the design of the Ark of the Covenant, the table, the lampstand, the Tabernacle structure itself, the altar of burnt offering, the courtyard, the anointing oil, and the priestly garments. The preceding chapter, Exodus 30, concludes with commands regarding the altar of incense, the bronze laver, and the sacred anointing oil and incense, emphasizing the holiness required for approaching God. Exodus 31:1 acts as a divine interjection, shifting from the "what" (the items and structures) to the "who" (the individuals commissioned to build them), thereby introducing the divine appointment of skilled artisans, specifically Bezalel and Oholiab, who will execute these intricate plans. This transition highlights that the divine command is not merely a blueprint but also includes the provision of the means and the people to fulfill it.
Historical & Cultural Context
The giving of the Law at Mount Sinai (also known as Horeb) was a foundational event in Israel's history, establishing their identity as God's covenant people. Having been delivered from Egyptian bondage, Israel was now being constituted as a nation under God's direct rule. The construction of a portable sanctuary, the Tabernacle, was crucial for their wilderness journey, symbolizing God's presence dwelling in their midst. In ancient Near Eastern cultures, temples were often seen as the dwelling places of deities, and their construction was a significant undertaking, often involving skilled artisans and elaborate rituals. However, unlike pagan temples built to appease capricious gods, the Tabernacle was built according to precise divine specifications, reflecting God's holy character and His desire for a structured, orderly relationship with His people. The phrase "the LORD spake unto Moses, saying" reiterates a pattern established from the burning bush encounter in Exodus 3:4 and continued throughout the giving of the Law (e.g., Exodus 19:9, Exodus 24:12). This consistent divine communication underscores Moses' unique role as mediator and prophet, through whom God revealed His will to the entire nation of Israel.
Key Themes
This verse significantly contributes to several overarching themes within Exodus and the Pentateuch. Firstly, it reinforces the theme of Divine Sovereignty and Initiative, demonstrating that God is the primary actor, initiating communication and providing detailed instructions for His people's worship and community life. Secondly, it highlights God's Desire for Dwelling Among His People, a central motif that begins with the Tabernacle and culminates in the Incarnation of Christ. The meticulous details that follow this verse emphasize the holiness required for God's presence. Thirdly, it subtly introduces the theme of Divine Equipping and Empowerment, foreshadowing the anointing of Bezalel and Oholiab with divine skill, underscoring that God not only gives commands but also provides the means and abilities to fulfill them. This prepares the reader for the detailed account of their Spirit-filled craftsmanship in Exodus 35:30-35.
Exposition and Analysis
Key Word Analysis
This is the Tetragrammaton, YHWH, the personal, covenantal name of God, signifying "the self-Existent or Eternal." Its use here emphasizes that the instructions are not from a generic deity but from the specific, covenant-keeping God who delivered Israel from slavery and is now establishing His presence among them. It highlights the relational and authoritative source of the subsequent commands, underscoring God's faithfulness to His promises, as seen in His self-revelation in Exodus 3:14.
This primitive root means "to arrange," but is used figuratively "to speak," "to declare," or "to command." It conveys a deliberate, purposeful, and authoritative act of communication. Unlike a casual utterance, dâbar often implies a weighty pronouncement, a decree, or a revelation of will. In this context, it signifies that the detailed instructions for the Tabernacle are not suggestions or human inventions but divine mandates, originating directly from God's sovereign will and communicated with clarity and intent.
Derived from a root meaning "drawing out (of the water), i.e., rescued," this name identifies the Israelite lawgiver. The direct address "unto Moses" underscores his unique and indispensable role as God's chosen intermediary and prophet. God's communication through Moses validates the authority of the subsequent instructions, establishing him as the divinely appointed channel for God's will to the entire nation of Israel.
Verse Breakdown
"¶ And the LORD spake"
This opening phrase immediately establishes the divine origin and absolute authority of the ensuing commands. The conjunction "And" (וְ, waw) links this new section directly to the preceding detailed Tabernacle instructions, implying continuity in God's divine plan. "The LORD" (Yahweh) identifies the speaker as the covenant God of Israel, emphasizing His personal involvement and faithfulness. The verb "spake" (דָּבַר, dâbar) signifies a direct, intentional, and authoritative utterance, not merely a thought or an idea, but a clear verbal communication of divine will.
"unto Moses, saying,"
This specifies the recipient and the nature of the communication. Moses is God's chosen mediator, through whom His will is revealed to the people of Israel. The phrase "saying" (לֵאמֹר, lemor) introduces the content of the divine speech that follows, indicating that the subsequent verses are the direct words of God. This structure reinforces Moses' unique prophetic role and the absolute authority of the instructions he is about to receive and transmit. It sets a formal tone for the detailed divine decree that will follow regarding the Tabernacle's construction and the equipping of its builders.
Literary Devices
The primary literary device at play in Exodus 31:1 is Formulaic Introduction. The phrase "And the LORD spake unto Moses, saying," is a recurring literary formula found throughout the Pentateuch, especially in Exodus, Leviticus, and Numbers (e.g., Exodus 6:10, Leviticus 1:1). This consistent repetition serves several crucial functions. Firstly, it emphasizes the Divine Authority and origin of the subsequent commands, ensuring the reader understands that these are not human laws or traditions but direct divine revelation. Secondly, it highlights Moses' unique role as God's chosen Mediator, establishing his credibility and validating the instructions he conveys. Thirdly, it creates a sense of Continuity in the narrative, linking various sections of the Law and demonstrating God's ongoing, active communication with His people. The formula acts as a literary marker, signaling a shift in focus or the beginning of a new set of divine decrees, preparing the audience for weighty and authoritative content.
Theological and Thematic Connections
Exodus 31:1 profoundly underscores the theme of divine initiative and revelation. God is not a distant, silent deity but one who actively engages with His creation, particularly His covenant people. His communication is purposeful, authoritative, and designed to guide humanity into proper relationship and worship. This verse sets the stage for the meticulous instructions that follow, demonstrating God's care for the details of worship and His provision for its execution, even to the point of supernaturally gifting individuals for sacred service. It reveals a God who not only commands but also enables, ensuring His divine plans are brought to fruition through His chosen instruments.
Reflection and Application
Exodus 31:1, though brief, carries immense weight for contemporary believers. It reminds us that our understanding of God, His will, and our purpose in life must originate from His self-revelation. We do not invent truth or worship; rather, we receive it from the One who speaks. This verse calls us to cultivate a posture of listening and obedience to God's Word, recognizing its divine authority and transformative power. Just as God meticulously planned the Tabernacle and equipped its builders, He continues to speak to us through His inspired Scriptures, guiding our lives, shaping our worship, and empowering us for His service. Our spiritual lives flourish when we prioritize hearing from God and aligning our actions with His revealed will, trusting that He will provide the necessary gifts and resources to fulfill His calling, whether it be in grand endeavors or the seemingly mundane details of daily life.
Questions for Reflection
FAQ
Why is it important that "the LORD spake" in this verse, rather than Moses simply receiving a vision or impression?
The specific phrasing "the LORD spake unto Moses, saying" is crucial because it emphasizes direct, verbal, authoritative communication. This is not a general inspiration or a subjective feeling, but a clear, articulate declaration of God's will. In ancient Israel, the spoken word of God carried immense weight and legal authority. It established the divine origin of the commands that follow, removing any doubt that these detailed instructions for the Tabernacle were human inventions. This direct communication underscores Moses' unique role as God's prophet and mediator, ensuring the people understood that the subsequent blueprints for worship were divine mandates, essential for their covenant relationship with God. This pattern of divine speech sets the stage for God's continued revelation through His prophets, culminating in the ultimate Word, Jesus Christ, as promised in Deuteronomy 18:18.
Christ-Centered Fulfillment
Exodus 31:1, with its emphasis on God speaking to Moses to initiate the building of His dwelling place, finds its ultimate fulfillment in Jesus Christ. The Tabernacle, commanded by God and meticulously constructed, was a physical symbol of God's desire to dwell among His people. It was a temporary, shadow-like representation of God's presence, requiring continuous sacrifices and a priestly mediation. However, in the New Testament, we learn that "the Word became flesh and [tabernacled] among us" (John 1:14). Jesus is the ultimate, living Tabernacle, the very presence of God made manifest to humanity. He is the one through whom God truly "spoke" His final and most complete revelation, as Hebrews 1:1-2 declares, "In these last days he has spoken to us by his Son." Just as God equipped Bezalel and Oholiab with divine skill for the Tabernacle's construction, so too did the Father fully equip Jesus with the Spirit without measure (John 3:34) to accomplish the ultimate work of redemption and establish a new, spiritual temple—the Church, built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone (Ephesians 2:20-22). Thus, the divine initiative to dwell with humanity, first expressed in the command for the Tabernacle, is perfectly and eternally realized in the person and work of Jesus Christ, our Immanuel, "God with us."