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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 35:19 meticulously details the specific sacred attire required for Aaron and his sons, the priests, for their consecrated service within the Tabernacle. This verse, part of the instructions for the Tabernacle's construction, underscores the indispensable role of the "cloths of service" and the "holy garments" in facilitating worship and maintaining the sanctity of the priestly office. It highlights the divine precision in equipping those who minister in God's presence, emphasizing that all aspects of worship must adhere to His holy commands.
CONTEXT
Literary Context: This verse is strategically placed within the larger narrative of Exodus 35-40, which describes the actual construction and erection of the Tabernacle and its associated elements, following the detailed divine blueprint given to Moses on Mount Sinai in chapters 25-31. Specifically, Exodus 35 serves as a call for contributions—both materials and skilled labor—from the Israelite community for this monumental undertaking, emphasizing their willing participation. Verse 19, therefore, is a crucial reiteration of the essential components needed for the Tabernacle's full operation, with a particular focus on the priestly vestments. It functions as a practical directive, ensuring that the necessary attire for the priests, first meticulously outlined in Exodus 28, is included in the comprehensive list of items to be prepared by the community. This repetition underscores the critical importance of these garments for the legitimate and consecrated functioning of the priesthood, directly linking the physical construction of the sanctuary with the sacred personnel who would serve within its holy precincts.
Historical & Cultural Context: In the ancient Near East, various religious systems employed priests who wore distinctive garments to signify their sacred role, status, and connection to their deities. However, the priestly garments for Aaron and his sons, as meticulously described in Exodus, stood in stark contrast due to their unique divine origin, intricate design, and profound symbolic meaning. Unlike the attire of pagan priests, which often evolved from human traditions or cultural aesthetics, Israel's priestly vestments were precisely prescribed by God Himself. This divine mandate emphasized His absolute sovereignty, the distinctiveness of His covenant people, and the unparalleled holiness of His presence. The Tabernacle was designed as God's mobile dwelling place among His people, a sacred space where His holiness was paramount and unapproachable by the common or unclean. Consequently, only those who were divinely consecrated and appropriately attired could enter and minister, reflecting the immense chasm between a holy God and sinful humanity, and the necessity of divinely ordained mediation. This context highlights the absolute necessity of these garments not merely as clothing, but as integral components of the divinely instituted system of worship, atonement, and the maintenance of ritual purity, setting the Israelite priesthood apart in both function and appearance from all other religious systems.
Key Themes: Exodus 35:19 contributes significantly to several overarching themes found throughout the book of Exodus and the Pentateuch. Foremost is the theme of Holiness and Separation, emphasizing that God's presence demands purity and distinction. The "holy garments" are a physical manifestation of this spiritual reality, setting the priests apart for sacred service. This theme is pervasive, from God's command to "be holy, for I am holy" (Leviticus 11:44) to the very design of the Tabernacle itself. Another crucial theme is Divine Order and Meticulous Instruction. The precise details for the garments, like those for the Tabernacle, underscore God's nature as a God of order who requires worship to be conducted according to His specific commands, not human innovation. This divine precision ensures the efficacy and legitimacy of the worship system. Finally, the verse speaks to the theme of Mediation and Atonement, as the priests, clothed in their divinely appointed attire, functioned as mediators between a holy God and a sinful people, foreshadowing the ultimate mediator. The garments were essential for their role in facilitating the sacrificial system that provided temporary atonement for Israel's sins, a concept profoundly explored in Leviticus 16.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 35:19 employs several literary devices to convey its profound message. The most prominent is Repetition, particularly of the concept of "service" ("cloths of service," "to do service," "to minister in the priest's office"). This threefold emphasis powerfully underscores the functional, dutiful, and consecrated nature of the priestly role, highlighting that the garments were not for mere display but for the execution of divinely appointed sacred tasks. There is also a strong Emphasis on "holy," applied both to the garments ("holy garments") and implicitly to the place ("holy [place]"). This reiteration underscores the pervasive sanctity required in God's presence and the set-apart nature of all things pertaining to His worship. Furthermore, the verse utilizes a form of Categorization or Enumeration, implicitly distinguishing between the "cloths of service" and the more ceremonial "holy garments" for Aaron and his sons. This precise detailing reflects the divine demand for order, intentionality, and specificity in all aspects of worship, demonstrating God's meticulous care in establishing the means by which His people could approach Him.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 35:19 profoundly illustrates the theological themes of holiness, mediation, and divine order in worship. The requirement for specific, "holy garments" underscores that God's presence demands purity and separation, emphasizing that He is utterly distinct from humanity and sin. These garments were not merely ceremonial but functional, enabling the priests to approach a holy God on behalf of a sinful people. They symbolized the necessary covering and consecration for those who would mediate between the divine and the human, emphasizing that human beings cannot approach God on their own terms but only through divinely ordained means. The meticulous detail in God's instructions for these garments further reveals His nature as a God of order, precision, and intentionality, who desires worship to be conducted according to His perfect will, not human invention or preference. This comprehensive preparation for ministry, encompassing both the physical attire and the spiritual consecration, highlights the profound seriousness and sacredness of serving God.
REFLECTION AND APPLICATION
While believers today do not wear physical "holy garments" for worship or ministry, Exodus 35:19 offers timeless and profound principles for our approach to God and our service in the world. The emphasis on intentionality, holiness, and being "set apart" for God's purposes remains profoundly relevant for every Christian. Just as the ancient priests were meticulously prepared and uniquely attired for their specific, sacred duties, Christians are called to be prepared for "good works, which God prepared beforehand, that we should walk in them" (Ephesians 2:10). This preparation involves living lives of increasing holiness that reflect God's character and honor His name. Our "garments" are now spiritual: we are called to "put on the Lord Jesus Christ" (Romans 13:14), to clothe ourselves with virtues such as "compassion, kindness, humility, meekness, and patience" (Colossians 3:12). This verse encourages us to deeply consider how we "clothe" ourselves for service in our daily lives, ensuring our actions, attitudes, and character not only honor the God we serve but also powerfully reflect His holiness and love to a watching world. Our spiritual preparation and posture in ministry are paramount, demonstrating reverence for the One we serve.
Questions for Reflection
FAQ
What was the difference between "cloths of service" and "holy garments"?
Answer: The "holy garments" (Hebrew: bigdei ha-qodesh) primarily refer to the eight distinct, elaborate vestments prescribed for the High Priest (Aaron) and the simpler, yet still sacred, garments for the ordinary priests (his sons), as meticulously detailed in Exodus 28. These were their primary, ceremonial attire for officiating in the Tabernacle, signifying their unique status and role as mediators. The "cloths of service" (Hebrew: bigdei ha-serad) likely refer to additional, perhaps less ornate, vestments used for specific, more functional tasks within the Tabernacle, such as handling or transporting sacred objects, or performing particular rituals that required a distinct, consecrated covering. While both categories were set apart for sacred use and demonstrated the need for purity in God's presence, the "holy garments" were the main priestly attire for formal worship, whereas the "cloths of service" were for specialized, practical duties within the sacred space, ensuring that even utilitarian tasks were performed with appropriate reverence.
CHRIST-CENTERED FULFILLMENT
Exodus 35:19, with its meticulous focus on the "holy garments" and "cloths of service" for the Levitical priesthood, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The elaborate attire of Aaron and his sons symbolized the necessary purity and mediation required to approach a holy God, serving as a powerful foreshadowing of the perfect High Priest to come. Jesus, however, needed no special physical garments to enter the true, heavenly sanctuary (Hebrews 9:24), for He Himself is the embodiment of perfect holiness and righteousness (Hebrews 7:26). Unlike the earthly priests who had to continually offer sacrifices and wear specific coverings because of their own sinfulness, Christ offered Himself as the perfect, once-for-all sacrifice, eternally entering God's presence by His own precious blood (Hebrews 9:12). He fulfills the mediatorial role not by outward garments, but by His very being and His finished work on the cross, perfectly bridging the chasm between God and humanity. Through His sacrifice, believers are now constituted as a "royal priesthood" (1 Peter 2:9), clothed not in physical garments, but in His imputed righteousness (Isaiah 61:10) and given bold, direct access to God's presence through the new and living way He inaugurated (Hebrews 10:19-22).