TRV
Translation
King James Version
And the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do.
Complete Jewish Bible
the anointing oil and the incense of aromatic spices for the Holy Place: they are to make everything just as I have ordered you."
Berean Standard Bible
in addition to the anointing oil and fragrant incense for the Holy Place. They are to make them according to all that I have commanded you.”
American Standard Version
and the anointing oil, and the incense of sweet spices for the holy place: according to all that I have commanded thee shall they do.
World English Bible Messianic
the anointing oil, and the incense of sweet spices for the holy place: according to all that I have commanded you they shall do.”
Geneva Bible (1599)
And the anoynting oyle, and sweete perfume for the Sanctuarie: according to all that I haue commanded thee, shall they do.
Young's Literal Translation
and the anointing oil, and the perfume of the spices for the sanctuary; according to all that I have commanded thee--they do.'
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In the KJVVerse 2,432 of 31,102
Study This Verse
Commentary on Exodus 31 verses 1–11
1 ¶ And the LORD spake unto Moses, saying,
2 See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:
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,
4 To devise cunning works, to work in gold, and in silver, and in brass,
5 And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship.
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;
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,
8 And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense,
9 And the altar of burnt offering with all his furniture, and the laver and his foot,
10 And 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,
11 And the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Exodus 31:11 concludes a pivotal section of divine directives given to Moses on Mount Sinai, meticulously detailing the construction and furnishing of the Tabernacle. This verse specifically highlights the indispensable nature of the holy anointing oil and the sweet incense, essential components for the sacred worship space. It powerfully reiterates the divine authority and origin behind every aspect of the Tabernacle's design and function, emphasizing that all elements of its creation and use must adhere with absolute precision to God's explicit commands.
CONTEXT
Literary Context: Exodus 31:11 serves as the culmination of an extensive block of divine instructions (chapters 25-31) concerning the Tabernacle, its sacred furnishings, the priestly garments, and the consecration of the Levitical priesthood. This grand architectural and liturgical blueprint begins with God's foundational command to "make me a sanctuary, that I may dwell among them" Exodus 25:8. Following this overarching directive, God provides extraordinarily detailed specifications for every item, from the Ark of the Covenant to the Altars and the Laver. Chapters 30 and 31 specifically elaborate on the holy anointing oil and the sweet incense, providing their precise recipes, sacred nature, and prescribed uses, underscoring their critical role in facilitating acceptable worship. The immediate preceding verses, Exodus 31:1-11, detail God's sovereign appointment and divine gifting of Bezalel and Oholiab, along with other skilled artisans, to execute these intricate plans. This divine enablement ensures that the construction would be carried out precisely "according to all that I have commanded thee," making Exodus 31:11 a concluding summary statement for both the specific sacred elements and the divinely empowered craftsmanship required for their realization.
Historical & Cultural Context: These divine instructions were delivered to Moses while Israel was encamped at Mount Sinai, a transformative period marking their transition from Egyptian slavery to a covenant nation under Yahweh. The Tabernacle was God's tangible provision for His holy presence to dwell amidst His people in the wilderness, serving as the central hub for their worship and a visible sign of His covenant faithfulness. While temples and cultic practices were ubiquitous in the ancient Near East, Israel's Tabernacle stood apart due to its monotheistic focus and the direct, detailed divine revelation of its design. Unlike pagan temples, which often reflected human ingenuity, mythological narratives, or the whims of deities, the Israelite Tabernacle was entirely a product of God's explicit command. This emphasized His absolute sovereignty, His unique holiness, and the necessity of approaching Him strictly on His terms. The anointing oil and incense were not merely symbolic but practical necessities for ritual purity and acceptable worship, distinguishing the sacred from the common and facilitating communion with a holy God within a portable sanctuary designed for a nomadic people. The meticulousness of the instructions, including the specific components of the holy anointing oil and the sweet incense, reinforced the profound truth that God's transcendent holiness demanded precise adherence to His revealed will in all matters of worship and access to His presence.
Key Themes: Exodus 31:11 contributes significantly to several overarching theological and narrative themes within the book of Exodus and the Pentateuch. Foremost is the theme of Divine Presence and Dwelling, as the Tabernacle's ultimate purpose was to provide a space for God to reside among His people, fulfilling His promise from Exodus 25:8. This verse highlights specific elements crucial for maintaining the sanctity of that dwelling. A second prominent theme is Divine Authority and Sovereignty, underscored by the repeated phrase "according to all that I have commanded thee." This emphasizes that all aspects of Israel's worship and national life were to be governed by God's explicit revelation, leaving no room for human innovation or deviation. Connected to this is the theme of Holiness and Consecration, as both the anointing oil and incense were "most holy" and set apart for sacred use, signifying the purity required to approach a holy God. They served to sanctify objects, places, and people for divine service, as seen in the consecration of Aaron and his sons in Exodus 29. Finally, the verse speaks to the theme of Acceptable Worship, demonstrating that worship is not merely an emotional expression but a divinely ordained act requiring specific means and adherence to God's prescribed terms, ensuring that the people's approach to God was both reverent and efficacious.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 31:11 masterfully employs several literary devices to convey its profound theological message. Emphasis is powerfully conveyed through the concluding phrase, "according to all that I have commanded thee shall they do." This reiteration of the divine mandate, a refrain throughout the Tabernacle instructions, underscores the absolute necessity of precise obedience to God's revealed will and highlights His supreme sovereignty. Symbolism is central to the verse, as both the "anointing oil" and "sweet incense" are not merely physical objects but potent representations of spiritual realities. The anointing oil symbolizes consecration, divine presence, empowerment by God's Spirit, and being set apart for holy use. The sweet incense symbolizes the prayers and worship of God's people ascending to Him as a pleasing aroma, signifying devotion, intercession, and acceptable communion. The very mention of these specific elements within the context of the "holy [place]" also utilizes Synecdoche, where these two crucial components stand for the entire complex system of Tabernacle worship and the meticulous adherence to divine law that it embodies. The verse, therefore, is a concise summary rich in theological implications.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 31:11 profoundly teaches us about the nature of God's holiness, His desire for communion with humanity, and the precise, divinely ordained terms by which He may be approached. It reveals that true worship is not arbitrary, self-invented, or based on human preference, but must align perfectly with God's revealed will. The meticulous instructions for the anointing oil and sweet incense underscore God's absolute sovereignty and His prerogative to dictate the means of access to His holy presence. These elements, explicitly set apart as "holy," served as constant, tangible reminders of God's transcendent purity and the indispensable need for consecration and atonement to bridge the chasm between a holy God and sinful humanity. They were not merely empty rituals but pedagogical tools, designed to teach Israel about the sanctity of God, the seriousness of approaching Him, and the profound privilege of His dwelling among them.
REFLECTION AND APPLICATION
Exodus 31:11, though deeply rooted in the ancient Tabernacle rituals, offers timeless and profound principles for believers today. It compels us to consider the intentionality, reverence, and obedience with which we approach God in our contemporary worship and daily lives. While the physical use of anointing oil and the burning of literal incense are no longer prescribed for New Covenant believers, the spiritual realities they pointed to remain profoundly relevant. We are reminded that God desires worship that is not haphazard or casual but deliberate, offered with hearts consecrated to Him. Our very lives, as spiritual sacrifices, are to be set apart for His service, reflecting the holiness He desires in His people, as we are called to be a "holy priesthood" 1 Peter 2:5. Our prayers, offered in faith and through Christ, continue to ascend to Him as a sweet aroma, a vital means of communion, intercession, and spiritual worship. This verse challenges us to examine the sincerity and obedience of our worship, ensuring that our approach to God is always "according to all that [He has] commanded" through His Word and Spirit, rather than according to our own preferences, traditions, or inventions. It encourages us to live lives that are continually being sanctified by His Spirit, reflecting the holiness of the One we worship and serving Him with reverence and awe.
Questions for Reflection
FAQ
Why were the anointing oil and sweet incense so specifically and exclusively prescribed?
Answer: The specific and exclusive prescriptions for the anointing oil and sweet incense, detailed in Exodus 30, underscored God's absolute holiness, His sovereignty, and the sanctity of His presence. These elements were not common commodities but sacred instruments for worship, designed by God Himself. Their unique composition and restricted use served several critical purposes: to distinguish the sacred from the profane, to symbolize the divine presence and the purity required to approach God, and to emphasize that access to God's presence was solely on His terms, not through human invention or common practices. This exclusivity protected the sanctity of the Tabernacle and instilled profound reverence in the worshippers, teaching them that God is holy and must be approached in the way He prescribes.
What does "holy [place]" refer to in this verse?
Answer: In Exodus 31:11, "holy [place]" refers primarily to the Tabernacle itself, particularly its inner sanctums: the Holy Place and the Most Holy Place. These were the sacred areas where the priests ministered, the holy furnishings resided, and God's presence was uniquely manifest. The anointing oil consecrated the entire structure and its contents, setting them apart for sacred use. The sweet incense was burned specifically in the Holy Place, just before the veil separating it from the Most Holy Place, symbolizing the prayers ascending to God. The phrase signifies the entire sacred complex, divinely set apart for worship, communion with God, and the manifestation of His glory among His people.
Are these rituals of anointing oil and sweet incense still relevant for believers today?
Answer: While the physical rituals of preparing and using the specific anointing oil and sweet incense of the Tabernacle are not practiced by Christians today, the profound spiritual realities and theological principles they represented remain profoundly relevant. The anointing oil foreshadowed the anointing of the Holy Spirit, which empowers believers for service, consecrates them as God's people, and indwells them as a down payment of their inheritance 1 John 2:20 and Ephesians 1:13-14. The sweet incense, symbolizing the prayers of the saints, finds its fulfillment in the continuous intercession of believers and is vividly depicted in Revelation 5:8 as a pleasing aroma before God's throne. Thus, the emphasis on holiness, consecrated living, the empowerment of the Spirit, and fervent prayer continues to be central to Christian faith and practice, fulfilling the types in Christ.
CHRIST-CENTERED FULFILLMENT
Exodus 31:11, with its profound emphasis on divine command, holy anointing, and sweet incense, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The "anointing oil," symbolizing divine consecration and the Spirit's empowerment for sacred service, points directly to Jesus, the Anointed One (Christos), upon whom the Spirit of God descended without measure John 3:34. He was uniquely anointed by God for His perfect priestly, prophetic, and kingly offices, flawlessly fulfilling the roles that Old Testament figures, consecrated by physical oil, imperfectly prefigured. Similarly, the "sweet incense," representing the prayers of God's people and a pleasing aroma to the Lord, is perfectly embodied in Christ. His entire life was a fragrant offering of perfect obedience and sacrificial love to the Father Ephesians 5:2, and He continually intercedes for His people at the right hand of God, His prayers ascending as the ultimate pleasing aroma to the Father Hebrews 7:25. The concluding phrase, "according to all that I have commanded thee shall they do," highlights the absolute necessity of obedience to God's will. Jesus Christ is the only one who perfectly fulfilled "all that I have commanded," living a life of flawless obedience to the Father's will, even to the point of death on the cross Philippians 2:8. He is the true and living Tabernacle John 1:14, the ultimate "holy place" through whom humanity gains direct access to God, making all the Old Testament types and shadows complete in His person and atoning work Colossians 2:17.