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Commentary on Exodus 35 verses 1–19
It was said in general (Exo 34:32), Moses gave them in commandment all that the Lord has spoken with him. But, the erecting and furnishing of the tabernacle being the work to which they were now immediately to apply themselves, there is particular mention of the orders given concerning it.
I. All the congregation is summoned to attend (Exo 35:1); that is, the heads and rulers of the congregation, the representatives of the several tribes, who must receive instructions from Moses as he had received them from the Lord, and must communicate them to the people. Thus John, being commanded to write to the seven churches what had been revealed to him, writes it to the angels, or ministers, of the churches.
II. Moses gave them in charge all that (and that only) which God had commanded him; thus he approved himself faithful both to God and Israel, between whom he was a messenger or mediator. If he had added, altered, or diminished, he would have been false to both. But, both sides having reposed a trust in him, he was true to the trust; yet he was faithful as a servant only, but Christ as a Son, Heb 3:5, Heb 3:6.
III. He begins with the law of the sabbath, because that was much insisted on in the instructions he had received (Exo 35:2, Exo 35:3): Six days shall work be done, work for the tabernacle, the work of the day that was now to be done in its day; and they had little else to do here in the wilderness, where they had neither husbandry nor merchandise, neither food to get nor clothes to make: but on the seventh day you must not strike a stroke, no, not at the tabernacle-work; the honour of the sabbath was above that of the sanctuary, more ancient and more lasting; that must be to you a holy day, devoted to God, and not be spent in common business. It is a sabbath of rest. It is a sabbath of sabbaths (so some read it), more honourable and excellent than any of the other feasts, and should survive them all. A sabbath of sabbatism, so others read it, being typical of that sabbatism or rest, both spiritual and eternal, which remains for the people of God, Heb 4:9. It is a sabbath of rest, that is, in which a rest from all worldly labour must be very carefully and strictly observed. It is a sabbath and a little sabbath, so some of the Jews would have it read; not only observing the whole day as a sabbath, but an hour before the beginning of it, and an hour after the ending of it, which they throw in over and above out of their own time, and call a little sabbath, to show how glad they are of the approach of the sabbath and how loth to part with it. It is a sabbath of rest, but it is rest to the Lord, to whose honour it must be devoted. A penalty is here annexed to the breach of it: Whosoever doeth work therein shall be put to death. Also a particular prohibition of kindling fires on the sabbath day for any servile work, as smith's work, or plumbers, etc.
IV. He orders preparation to be made for the setting up of the tabernacle. Two things were to be done: -
1.All that were able must contribute: Take you from among you an offering, Exo 35:5. The tabernacle was to be dedicated to the honour of God, and used in his service; and therefore what was brought for the setting up and furnishing of that was an offering to the Lord. Our goodness extends not to God, but what is laid out for the support of his kingdom and interest among men he is pleased to accept as an offering to himself; and he requires such acknowledgements of our receiving our all from him and such instances of our dedicating our all to him. The rule is, Whosoever is of a willing heart let him bring. It was not to be a tax imposed upon them, but a benevolence or voluntary contribution, to intimate to us, (1.) That God has not made our yoke heavy. He is a prince that does not burden his subjects with taxes, nor make them to serve with an offering, but draws with the cords of a man, and leaves it to ourselves to judge what is right; his is a government that there is no cause to complain of, for he does not rule with rigour. (2.) That God loves a cheerful giver, and is best pleased with the free-will offering. Those services are acceptable to him that come from the willing heart of a willing people, Psa 110:3.
2.All that were skilful must work: Every wise-hearted among you shall come, and make, Exo 35:10. See how God dispenses his gifts variously; and, as every man hath received the gift, so he must minister, Pe1 4:10. Those that were rich must bring in materials to work on; those that were ingenious must serve the tabernacle with their ingenuity; as they needed one another, so the tabernacle needed them both, Co1 12:7-21. The work was likely to go on when some helped with their purses, others with their hands, and both with a willing heart. Moses, as he had told them what must be given (Exo 35:5-9), so he gives them the general heads of what must be made (Exo 35:11-19), that, seeing how much work was before them, they might apply themselves to it the more vigorously, and every hand might be busy; and it gave them such an idea of the fabric designed that they could not but long to see it finished.
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SUMMARY
Exodus 35:1 serves as a pivotal moment in Israel's wilderness journey, marking a critical transition from the theological pronouncements of covenant renewal to the practical implementation of God's commands. Following the profound events of Moses's second descent from Mount Sinai with renewed tablets, this verse depicts Moses gathering the entire congregation. It re-establishes direct divine communication with the people after the golden calf apostasy, initiating the detailed instructions for the construction of the Tabernacle and the re-emphasis of the Sabbath, thereby underscoring divine authority and the communal imperative for obedient action.
CONTEXT
Literary Context: This verse immediately follows the profound events of covenant renewal detailed in Exodus 34. Moses has just returned from his second forty-day period on Mount Sinai, bearing the new tablets of the Law, a testament to God's gracious restoration of His relationship with Israel despite their egregious sin of the golden calf (as recounted in Exodus 32). Therefore, Exodus 35:1 acts as a vital bridge, moving from the theological pronouncements of divine mercy and covenant re-establishment to the practical, communal implementation of God's commands, particularly those concerning the sacred space for worship and the principles of holy living. It sets the stage for the detailed blueprints of the Tabernacle and its furnishings, as well as the re-emphasis on the Sabbath, which will occupy the subsequent chapters of Exodus 35-40.
Historical & Cultural Context: The gathering of "all the congregation of the children of Israel" by Moses was a solemn and necessary act in the wake of the devastating golden calf incident, which had threatened to sever God's presence from His people (as seen in Exodus 33:3). This assembly signified a fresh start, a re-commitment to the covenant, and a public declaration of God's renewed instructions. In ancient Near Eastern cultures, such communal gatherings were common for important announcements, legal proceedings, or religious ceremonies. For Israel, this assembly underscored their identity as a people bound by covenant to Yahweh, distinct from the idolatrous nations around them. The commands that follow, particularly regarding the Tabernacle, were not merely architectural plans but vital components for establishing Israel's unique system of worship, atonement, and the tangible manifestation of God's dwelling presence among them, thereby solidifying their national and religious identity in the wilderness.
Key Themes: Exodus 35:1 contributes significantly to several key themes prevalent throughout the book of Exodus and the Pentateuch. Firstly, it reinforces the theme of Divine Authority and Sovereignty, as the "words which the LORD hath commanded" are presented as non-negotiable mandates from the ultimate King. Secondly, it highlights the theme of Covenant Relationship and Obedience, demonstrating that Israel's restored relationship with God requires their active and collective submission to His will, moving beyond mere theological understanding to practical "doing." This is especially crucial after the covenant breach in Exodus 32. Thirdly, the verse sets the stage for the theme of God's Dwelling Presence, as the subsequent instructions for the Tabernacle indicate God's desire to reside among His people, a concept central to Israel's identity and worship (as foreshadowed in Exodus 25:8). Finally, it underscores the theme of Communal Responsibility, emphasizing that God's commands are given to the entire "congregation," demanding unified participation and accountability from every member of the covenant community, a theme echoed in later calls for corporate faithfulness (e.g., Deuteronomy 29:10-15).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 35:1 employs several significant literary devices to convey its profound message. The most prominent is Direct Address, as Moses directly speaks to "all the congregation of the children of Israel," emphasizing the communal nature of God's covenant and the universal applicability of His commands to every individual within the nation. The phrase "These are the words which the LORD hath commanded" serves as a powerful Declaration of Divine Authority, setting an authoritative tone and ensuring that the audience understands the ultimate source and binding nature of the forthcoming instructions. This also functions as a Transitional Statement, effectively bridging the narrative from the covenant renewal and theological pronouncements in Exodus 34 to the practical instructions for the Tabernacle's construction and the re-emphasis on the Sabbath that follow in Exodus 35. Finally, the concluding imperative "that ye should do them" acts as an Emphasis on Obedience, highlighting that the ultimate purpose of receiving God's words is not merely intellectual understanding or passive reception, but active, tangible compliance and faithful living.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 35:1 powerfully articulates the foundational theological principle of divine authority and the corresponding human responsibility of obedience. God, as the sovereign LORD (Yahweh), issues commands that are absolute and binding, demanding a response of diligent action from His people. The act of "gathering all the congregation" underscores the corporate nature of God's covenant with Israel; His commands are not for a select few but for the entire community, demanding collective participation and accountability. This verse initiates the practical outworking of the renewed covenant, moving from the abstract principles of God's character and law to the concrete acts of worship and communal living centered around the Tabernacle, which symbolizes God's desire to dwell among His people. It highlights that true relationship with God is expressed through active and diligent submission to His revealed will, a truth that transcends the Old Testament and resonates throughout redemptive history.
REFLECTION AND APPLICATION
Exodus 35:1 serves as a timeless reminder that God's Word is meant to be received and obeyed by His entire people. Just as ancient Israel was called to assemble and diligently "do" the commands related to the Tabernacle and the Sabbath, believers today are called to gather as the body of Christ and actively live out the commands of God. This verse challenges us to move beyond mere intellectual assent to Scripture, urging us towards practical, communal obedience. It highlights that our faith is not a private, individualistic pursuit but a corporate journey, demanding our active participation in the life and mission of the church. The emphasis on "doing" reminds us that genuine spiritual transformation is evidenced by a life of submission to God's will, transforming our daily lives into acts of worship and service, reflecting the very character of God to a watching world.
Questions for Reflection
FAQ
Why did Moses need to "gather all the congregation" again after the golden calf incident?
Answer: Moses needed to gather the entire congregation again because the golden calf incident (recounted in Exodus 32) had severely broken the covenant relationship between God and Israel. This new gathering, following God's gracious renewal of the covenant in Exodus 34, was essential for several reasons: to publicly reaffirm God's presence and renewed covenant with His people, to re-establish Moses's leadership and God's authority after a period of profound disobedience, and critically, to impart new, specific instructions for the construction of the Tabernacle and the re-emphasis of the Sabbath. This assembly symbolized a fresh start, a collective re-commitment to obedience, and a unified reception of the divine directives necessary for their continued journey and worship as God's chosen people.
CHRIST-CENTERED FULFILLMENT
Exodus 35:1, with its emphasis on Moses gathering the congregation to receive and obey God's commands for the Tabernacle, powerfully foreshadows the Person and work of Jesus Christ. Just as Moses mediated the Old Covenant, Jesus is the ultimate Mediator of the New Covenant, gathering a new "congregation"—the Church—not through a physical assembly in the wilderness but through His call to discipleship (as seen in Matthew 4:19 and John 10:16). The "words which the LORD hath commanded" find their ultimate embodiment and fulfillment in Christ, who is the Living Word of God, eternally existing with God and becoming flesh to dwell among us (John 1:1 and John 1:14). While Israel was commanded to build a physical Tabernacle as a dwelling place for God, Christ Himself is the true Tabernacle, the ultimate dwelling of God among humanity (John 1:14 again, where "dwelt among us" literally means "tabernacled"). Furthermore, through His perfect obedience, Jesus fulfilled every command of the Law (Matthew 5:17), enabling His followers, empowered by the Holy Spirit, to truly "do them" not by ritualistic adherence but by transformed hearts that live out the spirit of the Law, loving God and neighbor (Romans 8:3-4 and Galatians 5:14). Thus, Exodus 35:1 ultimately points to Christ as the one who perfectly reveals God's commands, perfectly obeys them, and perfectly enables His people to live in obedient fellowship with God, becoming a spiritual temple where God dwells (1 Peter 2:5).