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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 31:2 marks a pivotal moment in the divine blueprint for the Tabernacle, revealing God's direct and personal selection of Bezaleel, son of Uri, from the tribe of Judah, to be the chief artisan for its construction. This verse underscores the profound truth that God not only commands sacred work but also sovereignly calls and equips specific individuals with unique gifts and talents, even artistic and technical skills, for the precise fulfillment of His redemptive purposes, demonstrating His meticulous involvement in every detail of His dwelling among His people.
Context
Literary Context
This verse is situated within a lengthy and detailed section of Exodus (chapters 25-31) where God provides Moses with exhaustive instructions for the construction of the Tabernacle, its sacred furnishings, and the garments for the priests. Following the divine command to "make me a sanctuary, that I may dwell among them" found in Exodus 25:8, the preceding chapters meticulously outline the design specifications for the Ark of the Covenant, the table for the Bread of the Presence, the golden lampstand, the Tabernacle structure itself, the altar of burnt offering, the courtyard, the anointing oil, and the incense. Exodus 31:1-11 serves as God's formal appointment of the skilled workers who will execute these divine plans, transitioning from the what and how of the construction to the who will perform it, thereby highlighting God's provision of human capability to match His divine blueprint. This passage marks a crucial shift from divine instruction to divine empowerment for execution.
Historical & Cultural Context
Ancient Israel, freshly delivered from Egyptian bondage, was a nomadic people in the wilderness, without a permanent temple or established artistic guilds. The concept of a portable sanctuary was crucial for their journey, serving as the central point of God's presence among them. In the ancient Near East, grand architectural projects, especially temples, were typically commissioned and executed by powerful kings or highly specialized guilds under royal patronage. However, here, God bypasses human hierarchies and directly appoints individuals from among the common people, endowing them with extraordinary skills. This divine initiative underscores that the Tabernacle was not a human endeavor but a divinely ordained and empowered project. The detailed nature of the instructions and the divine appointment of artisans also reflect the high value placed on craftsmanship and artistry in ancient cultures, now consecrated for sacred purposes.
Key Themes
Exodus 31:2 contributes significantly to several key themes prevalent throughout the book of Exodus and the Pentateuch. It powerfully illustrates the theme of Divine Sovereignty and Initiative, showing God's active involvement in every aspect of His covenant relationship with Israel, from deliverance to dwelling. It underscores the theme of Divine Provision and Empowerment, demonstrating that God not only gives commands but also provides the necessary resources, including human skill and spiritual endowment, to fulfill His purposes, as further elaborated in Exodus 31:3. The verse also highlights the theme of Sacred Space and Divine Presence, as Bezaleel is chosen for the construction of the Tabernacle, the very place where God promises to dwell among His people (Exodus 29:45). Finally, it subtly introduces the theme of Dignity of Labor and Consecrated Gifts, elevating craftsmanship to a divinely appointed and spiritually significant task within the community.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)." In this context, the imperative "See" (הִנֵּה, hinnēh, which often accompanies râʼâh) serves as a divine interjection, drawing Moses' immediate and emphatic attention to a profound and significant declaration. It signals a divine revelation of immense importance, demanding careful observation and recognition of God's direct action.
A primitive root meaning "to call out to (i.e. properly, address by name, but used in a wide variety of applications)." This verb denotes a personal, intimate, and deliberate summons from God. It is a powerful expression of divine election, highlighting that Bezaleel's appointment was not a random assignment or a human nomination, but a sovereign act of God, emphasizing God's intimate knowledge of and specific purpose for individuals.
Probably from צֵל and אֵל with a prepositional prefix, meaning "in (the) shadow (i.e. protection) of God." This etymology is profoundly significant, as it prophetically and descriptively encapsulates his divinely guided and protected role. His work was not merely human craftsmanship but was performed under the direct inspiration and supervision of God, ensuring its sacred quality and adherence to divine specifications. The name itself signifies his intimate relationship with God and the divine source of his abilities.
Verse Breakdown
"See, I have called by name Bezaleel"
The opening imperative "See" (הִנֵּה, hinnēh) serves to draw immediate and emphatic attention to the profound declaration that follows. It signals a divine revelation of immense importance, indicating that what is about to be revealed is a direct, personal, and significant act of God. The phrase "I have called by name" underscores God's sovereign initiative and personal selection, emphasizing that this appointment originates solely from Him. It highlights the intimate and deliberate nature of this divine summons, indicating a specific, purposeful choice of Bezaleel.
"the son of Uri, the son of Hur"
This lineage establishes Bezaleel's identity and provides a genealogical context. While Uri is only mentioned here, Hur is a significant figure in earlier Exodus narratives, notably supporting Moses' hands during the battle against Amalek (Exodus 17:10) and being entrusted with judicial authority alongside Aaron during Moses' ascent of Mount Sinai (Exodus 24:14). This connection to a respected figure adds credibility and perhaps suggests a family background conducive to leadership and service, reinforcing the idea that God often works through established lines and communities.
"of the tribe of Judah"
This tribal affiliation is highly significant. Judah was prophesied to be the royal tribe from which kings would come (Genesis 49:10), ultimately culminating in the Messiah. Bezaleel, an artisan from this prominent tribe, demonstrates that divine calling and giftedness are not limited to a single tribe or role, but extend across the entire community, integrating artistic service into the broader redemptive narrative of Israel. It also highlights that God's choices often transcend conventional expectations, utilizing individuals from various backgrounds for His specific purposes.
Literary Devices
Exodus 31:2 employs several literary devices to convey its profound message. The opening word "See" (Hebrew: hinnēh) functions as a Divine Fiat/Declaration, immediately drawing the reader's attention to a direct, authoritative pronouncement from God, emphasizing the significance and divine origin of the selection. The very name Bezaleel serves as a powerful instance of Nomen Omen, where the name ("in the shadow of God") prophetically and descriptively reflects the individual's character, role, and divine empowerment. His work is literally performed "in the shadow of God's protection and guidance," a living embodiment of his name. The listing of his Genealogy/Lineage ("the son of Uri, the son of Hur") provides an immediate establishment of identity and tribal affiliation, grounding Bezaleel within the community and connecting him to a respected family line, thereby lending authority and context to his divine appointment. This also serves as a form of Ethos or credibility, as his lineage connects him to known figures within Israel's early history. While subtle, the divine equipping of Bezaleel for the construction of God's earthly dwelling place can be seen as a form of Foreshadowing, pointing towards the ultimate dwelling of God among humanity, which is fully realized in the person of Jesus Christ.
Theological and Thematic Connections
Exodus 31:2 profoundly illustrates God's meticulous involvement in every detail of His redemptive plan, extending even to the selection and equipping of skilled artisans for sacred work. It reveals a God who not only issues commands but also sovereignly provides the means and the people to accomplish them, demonstrating His commitment to His covenant purposes. This verse underscores the theological truth that all genuine talent and skill, whether artistic, technical, or intellectual, originate from God and are intended to be consecrated for His glory. It elevates the dignity of labor, showing that even craftsmanship, when performed under divine inspiration, becomes a form of worship and an integral part of God's kingdom work. God's "calling by name" signifies personal election and specific purpose, assuring believers that their unique gifts are known and valued by their Creator. It also highlights the principle that divine calling is often accompanied by divine enabling.
Reflection and Application
Exodus 31:2 offers timeless encouragement for believers today, reminding us that God is intimately involved in our lives and calls individuals for specific purposes, equipping them for the tasks He assigns. Just as Bezaleel was chosen for his unique artistic and technical skills, God continues to value and use all our gifts and talents—whether they are artistic, administrative, relational, intellectual, or manual—for His glory and the advancement of His kingdom. This verse challenges us to recognize that there is no hierarchy of gifts in God's eyes; every form of labor, when done with excellence, integrity, and a heart consecrated to God, can be a profound act of worship and a vital contribution to His work in the world. It invites us to prayerfully discern our unique calling and to faithfully steward the abilities God has graciously bestowed upon us, trusting that He will provide the necessary wisdom and empowerment to fulfill His purposes through us, just as He did for Bezaleel in the wilderness. Our daily work, no matter how mundane it may seem, can become a sacred offering when performed with a God-given purpose and dependence on His Spirit.
Questions for Reflection
FAQ
Who was Bezaleel, and why was he chosen for the Tabernacle work?
Bezaleel was a master craftsman from the tribe of Judah, divinely appointed by God to lead the intricate construction of the Tabernacle and its sacred furnishings. He was chosen not merely for his inherent skill, but, more importantly, because God specifically "called him by name," indicating a sovereign, personal selection and equipping for this sacred task. His selection highlights God's meticulous attention to detail and His provision of the right individuals with the right skills for His work, as further detailed in Exodus 31:3, where it states he was filled with the Spirit of God, with wisdom, understanding, and knowledge in all kinds of craftsmanship.
What is the significance of God "calling by name" in this context?
This phrase, qārāʾtî bəšēm in Hebrew, signifies a personal, intimate, and deliberate summons from God. It highlights divine election and a specific mandate, much like God's call to Abraham in Genesis 12:1 or Moses in Exodus 3:4. It emphasizes that Bezaleel's appointment was not random or based on human merit alone, but was part of God's precise and intentional plan, demonstrating His intimate knowledge of and purpose for individuals. It underscores a covenantal relationship and a divine commissioning for a particular task.
Does God still call people with specific skills today for His work, similar to Bezaleel?
Absolutely. Just as God equipped Bezaleel with artistic and technical skills for building the Tabernacle, He continues to endow believers with diverse gifts and talents—whether artistic, administrative, technical, relational, or intellectual—for the advancement of His kingdom. The New Testament affirms that the Holy Spirit distributes various gifts to believers for the common good and the building up of the church (e.g., 1 Corinthians 12:7 and Ephesians 4:11-12). Every skill, when consecrated to God and exercised in faith, can be used for His glory and to serve His purposes in the world, demonstrating that God's work still requires human hands empowered by His Spirit.
Christ-Centered Fulfillment
Exodus 31:2, with God's specific calling and equipping of Bezaleel to build His earthly dwelling place, finds its ultimate and profound fulfillment in Jesus Christ. The Tabernacle, meticulously crafted by Bezaleel's divinely inspired hands, was a temporary and symbolic dwelling for God among His people, a shadow of the reality to come. Christ is the true and perfect Tabernacle, the ultimate dwelling of God among humanity, as beautifully declared in John 1:14, where "the Word became flesh and dwelt among us" (literally, "tabernacled among us"). Just as Bezaleel was filled with the Spirit for the work of building, Christ was filled with the Spirit without measure (John 3:34) to accomplish the Father's entire redemptive work. Furthermore, while Bezaleel built a physical structure, Christ is the divine architect and builder of God's spiritual house, the Church, which is described as a "holy temple in the Lord" with Christ as the cornerstone (Ephesians 2:19-22). He is the one who declared, "Destroy this temple, and in three days I will raise it up," speaking of the temple of His body (John 2:19-21). Thus, Bezaleel's calling foreshadows Christ's ultimate role as the one through whom God truly dwells with His people, not in a tent of meeting, but in the person of His Son and in the community of His redeemed, which is being built into a spiritual dwelling for God (1 Peter 2:5).