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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 35:12 is a foundational verse within Moses' detailed instructions to the Israelite community for the construction of the Tabernacle, the portable sanctuary designed to embody God's immanent presence among His people in the wilderness. This verse meticulously lists the most sacred components of the Holy of Holies: the Ark of the Covenant, its carrying staves, the propitiatory mercy seat that covered it, and the intricately woven veil that separated this innermost sanctuary. These elements collectively symbolize God's holiness, His provision for atonement, and the sacred, yet mediated, access to His divine presence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 35:12, though a simple enumeration, is profoundly rich in Symbolism. Each item listed—the Ark, the mercy seat, and the veil—serves as a powerful representation of theological truths. The Ark of the Covenant symbolizes God's immanent presence among His people, His covenant faithfulness, and the authority of His divine law. The mercy seat functions as the preeminent symbol of atonement and propitiation, the designated place where God's wrath against sin was appeased through the shedding of blood, making reconciliation possible. The veil powerfully symbolizes God's absolute holiness and the necessary separation between a perfectly righteous God and a sinful humanity, while simultaneously hinting at a mediated access. Furthermore, the very act of listing these components, which were meticulously detailed earlier in the book (e.g., Exodus 25), employs Repetition as a rhetorical device. This repetition serves to reinforce the divine origin and precise nature of these instructions, underscoring their critical importance for the Israelites' worship and their relationship with Yahweh. The meticulous detail itself can be seen as a form of Emphasis, highlighting the sacredness and precision required for God's dwelling.
THEOLOGICAL AND THEMATIC CONNECTIONS
The elements enumerated in Exodus 35:12—the Ark, mercy seat, and veil—are central to Old Testament theology, embodying profound truths about God's character, His desire for fellowship, His holiness, and His provision for sin. The Ark represents God's dwelling among His people, a tangible sign of His covenant faithfulness and authority. The mercy seat, the kappôret, is the very heart of the Old Covenant system of atonement, pointing to the necessity of a blood sacrifice to cover sin and allow a holy God to dwell among an unholy people. The veil underscores the awesome holiness of God, emphasizing that direct access to Him was restricted and mediated, foreshadowing a greater access to come. These themes of divine presence, propitiation, and sacred separation are foundational to understanding God's character and His unfolding plan of salvation throughout redemptive history, revealing a God who is both transcendent in His holiness and immanent in His desire to dwell with His people.
REFLECTION AND APPLICATION
Exodus 35:12, while detailing ancient sacred objects, offers timeless insights into the nature of God and our relationship with Him. The meticulous divine design of the Tabernacle and its furnishings underscores God's intentionality and His desire for humanity to approach Him on His terms. It reminds us that true worship is not arbitrary but is rooted in God's revelation of Himself. The Ark and mercy seat remind us of God's presence, His justice, and His profound grace in providing a way for sin to be covered. The veil, a stark symbol of separation, should prompt us to reflect on the immense chasm between human sinfulness and divine holiness. Yet, it also points forward to the ultimate tearing of this barrier, inviting us to contemplate the radical access we now have. For believers today, these elements call us to a deeper appreciation of the finished work of Christ, who has fulfilled all these types, granting us bold access to God's presence not through ritual, but through faith in His perfect sacrifice. Our lives, therefore, should reflect the holiness and worship that these ancient symbols pointed toward, living as a people indwelt by God's Spirit, called to walk in His ways and bear witness to His saving grace.
Questions for Reflection
FAQ
What was the primary purpose of the Ark of the Covenant?
Answer: The Ark of the Covenant served multiple critical purposes. Primarily, it was the most sacred object in the Tabernacle, symbolizing God's tangible presence among His people, Israel. It was considered the "footstool" or "throne" of God, from which He would communicate with Moses (see Exodus 25:22). It also housed the tablets of the Ten Commandments, signifying God's covenant law, and later, Aaron's rod and a pot of manna, serving as reminders of God's miraculous provision and authority (as mentioned in Hebrews 9:4).
Why was the "mercy seat" so important?
Answer: The "mercy seat" (Hebrew: kappôreth) was crucially important because it was the designated place where atonement for the sins of the nation of Israel was made. On the annual Day of Atonement, the High Priest would enter the Most Holy Place and sprinkle the blood of a sacrificed animal upon the mercy seat (detailed in Leviticus 16). This ritual act ritually "covered" the sins of the people, allowing a holy God to continue dwelling among a sinful people. It was the focal point of God's gracious provision for forgiveness and reconciliation under the Old Covenant, representing the very place where divine justice and divine mercy met.
What was the significance of the "vail of the covering"?
Answer: The "vail of the covering" (Hebrew: parōket) was a thick, ornate curtain that separated the Holy Place from the Most Holy Place (Holy of Holies) within the Tabernacle. Its primary significance was to underscore the absolute holiness of God and the profound separation between a perfectly righteous God and sinful humanity. Access beyond this veil was strictly limited to the High Priest, and only once a year on the Day of Atonement, emphasizing that direct, unmediated access to God's immediate presence was not yet available to the common Israelite. This barrier highlighted the need for a perfect mediator to bridge the chasm between God and humanity.
CHRIST-CENTERED FULFILLMENT
Exodus 35:12, in its enumeration of the Ark, mercy seat, and veil, profoundly foreshadows the person and work of Jesus Christ, who is the ultimate fulfillment of these Old Testament types. The Ark, symbolizing God's presence, finds its ultimate reality in Christ, who is "God with us," Emmanuel (Matthew 1:23). He is the living embodiment of God's covenant and law, perfectly fulfilling its righteous demands. The mercy seat, the place of atonement, is gloriously fulfilled in Jesus, who became our true propitiation. His sacrificial death on the cross was the perfect, once-for-all blood offering that truly covers sin, satisfying divine justice and reconciling humanity to God (Romans 3:25 and 1 John 2:2). The dramatic tearing of the temple veil from top to bottom at the moment of Christ's crucifixion (Matthew 27:51) powerfully signified that the barrier between God and humanity had been removed. Through His flesh, which the book of Hebrews calls a "new and living way" through the veil (Hebrews 10:20), believers now have bold and direct access to the very presence of God in the heavenly Most Holy Place (Hebrews 4:16). Thus, what was once mediated and symbolic in Exodus finds its glorious and complete reality in Christ, our Great High Priest and the Lamb of God.