TRV
Translation
King James Version
¶ And all the congregation of the children of Israel departed from the presence of Moses.
Complete Jewish Bible
Then the whole community of the people of Isra'el withdrew from Moshe's presence;
Berean Standard Bible
Then the whole congregation of Israel withdrew from the presence of Moses.
American Standard Version
And all the congregation of the children of Israel departed from the presence of Moses.
World English Bible Messianic
All the congregation of the children of Israel departed from the presence of Moses.
Geneva Bible (1599)
Then all the Congregation of the children of Israel departed from the presence of Moses.
Young's Literal Translation
And all the company of the sons of Israel go out from the presence of Moses,
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In the KJVVerse 2,552 of 31,102
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Commentary on Exodus 35 verses 20–29
20 ¶ And all the congregation of the children of Israel departed from the presence of Moses.
21 And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the LORD'S offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments.
22 And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto the LORD.
23 And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats' hair, and red skins of rams, and badgers' skins, brought them.
24 Every one that did offer an offering of silver and brass brought the LORD'S offering: and every man, with whom was found shittim wood for any work of the service, brought it.
25 And all the women that were wise hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen.
26 And all the women whose heart stirred them up in wisdom spun goats' hair.
27 And the rulers brought onyx stones, and stones to be set, for the ephod, and for the breastplate;
28 And spice, and oil for the light, and for the anointing oil, and for the sweet incense.
29 The children of Israel brought a willing offering unto the LORD, every man and woman, whose heart made them willing to bring for all manner of work, which the LORD had commanded to be made by the hand of Moses.
Moses having made known to them the will of God, they went home and immediately put in practice what they had heard, Exo 35:20. O that every congregation would thus depart from the hearing of the word of God, with a full resolution to be doers of the same! Observe here,
I. The offerings that were brought for the service of the tabernacle (Exo 35:21, etc.), concerning which many things may be noted. 1. It is intimated that they brought their offerings immediately; they departed to their tents immediately to fetch their offering, and did not desire time to consider of it, lest their zeal should be cooled by delays. What duty God convinces us of, and calls us to, we should set about speedily. No season will be more convenient than the present season. 2. It is said that their spirits made them willing (Exo 35:21), and their hearts, Exo 35:29. What they did they did cheerfully, and from a good principle. They were willing, and it was not any external inducement that made them so, but their spirits. It was from a principle of love to God and his service, a desire of his presence with them in his ordinances, gratitude for the great things he had done for them, faith in his promise of what he would further do (or, at least, from the present consideration of these things), that they were willing to offer. What we give and do for God is then acceptable when it comes from a good principle in the heart and spirit. 3. When it is said that as many as were willing-hearted brought their offerings (Exo 35:22), it should seem as if there were some who were not, who loved their gold better than their God, and would not part with it, no, not for the service of the tabernacle. Such there are, who will be called Israelites, and yet will not be moved by the equity of the thing, God's expectations from them, and the good examples of those about them, to part with any thing for the interests of God's kingdom: they are for the true religion, provided it be cheap and will cost them nothing. 4. The offerings were of divers kinds, according as they had; those that had gold and precious stones brought them, not thinking any thing too good and too rich to part with for the honour of God. Those that had not precious stones to bring brought goats' hair, and rams' skins. If we cannot do as much as others for God, we must not therefore sit still and do nothing: if the meaner offerings which are according to our ability gain us not such a reputation among men, yet they shall not fail of acceptance with God, who requires according to what a man hath, and not according to what he hath not, Co2 8:12; Kg2 5:23. Two mites from a pauper were more pleasing than so many talents from a Dives. God has an eye to the heart of the giver more than to the value of the gift. 5. Many of the things they offered were their ornaments, bracelets and rings, and tablets or lockets (Exo 35:22); and even the women parted with these. Can a maid forget her ornaments? Thus far they forgot them that they preferred the beautifying of the sanctuary before their own adorning. Let this teach us, in general, to part with that for God, when he calls for it, which is very dear to us, which we value, and value ourselves by; and particularly to lay aside our ornaments, and deny ourselves in them, when either they occasion offence to others or feed our own pride. If we think those gospel rules concerning our clothing too strict (Ti1 2:9, Ti1 2:10; Pe1 3:3, Pe1 3:4), I fear we should scarcely have done as these Israelites did. If they thought their ornaments well bestowed upon the tabernacle, shall not we think the want of ornaments well made up by the graces of the Spirit? Pro 1:9. 6. These rich things that they offered, we may suppose, were mostly the spoils of the Egyptians; for the Israelites in Egypt were kept poor, till they borrowed at parting. And we may suppose the rulers had better things (Exo 35:27), because, having more influence among the Egyptians, they borrowed larger sums. Who would have thought that ever the wealth of Egypt should have been so well employed? but thus God has often made the earth to help the woman, Rev 12:16. It was by a special providence and promise of God that the Israelites got all that spoil, and therefore it was highly fit that they should devote a part of it to the service of that God to whom they owed it all. Let every man give according as God hath prospered him, Co1 16:2. Extraordinary successes should be acknowledged by extraordinary offerings. Apply it to human learning, arts and sciences, which are borrowed, as it were, from the Egyptians. Those that are enriched with these must devote them to the service of God and his tabernacle: they may be used as helps to understand the scriptures, as ornaments or handmaids to divinity. But then great care must be taken that Egypt's gods mingle not with Egypt's gold. Moses, though learned in all the learning of the Egyptians, did not therefore pretend, in the least instance, to correct the pattern shown him in the mount. The furnishing of the tabernacle with the riches of Egypt was perhaps a good omen to the Gentiles, who, in the fulness of time, should be brought into the gospel tabernacle, and their silver and their gold with them (Isa 60:9), and it should be said, Blessed be Egypt my people, Isa 19:25. 7. We may suppose that the remembrance of the offerings made for the golden calf made them the more forward in these offerings. Those that had then parted with their ear-rings would not testify their repentance by giving the rest of their jewels to the service of God: godly sorrow worketh such a revenge, Co2 7:11. And those that had kept themselves pure from that idolatry yet argued with themselves, "Were they so forward in contributing to an idol, and shall we be backward or sneaking in our offerings to the Lord?" Thus some good was brought even out of that evil.
II. The work that was done for the service of the tabernacle (Exo 35:25): The women did spin with their hands. Some spun fine work, of blue and purple; others coarse work, of goats' hair, and yet theirs also is said to be done in wisdom, Exo 35:26. As it is not only rich gifts, so it is not only fine work that God accepts. Notice is here taken of the good women's work for God, as well as of Bezaleel's and Aholiab's. The meanest hand for the honour of God, shall have an honourable recompence. Mary's anointing of Christ's head shall be told for a memorial (Mat 26:13); and a record is kept of the women that laboured in the gospel tabernacle (Phi 4:3), and were helpers to Paul in Christ Jesus, Rom 16:3. It is part of the character of the virtuous woman that she layeth her hands to the spindle, Pro 31:19. This employment was here turned to a pious use, as it may be still (though we have no hangings to make for the tabernacle) by the imitation of the charity of Dorcas, who made coats and garments for poor widows, Act 9:39. Even those that are not in a capacity to give in charity may yet work in charity; and thus the poor may relieve the poor, and those that have nothing but their limbs and senses may be very charitable in the labour of love.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 20–29. 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 35:20 marks a profound turning point in the unfolding narrative of the Tabernacle's construction, immediately following Moses' comprehensive relay of God's precise instructions for the sacred dwelling. This verse masterfully encapsulates the unified and purposeful response of the entire Israelite community, depicting their departure from Moses' immediate presence not as an act of disinterest or defiance, but as a decisive and obedient movement to prepare themselves for active participation in the monumental and sacred task of building the sanctuary for the Lord. It signifies the critical transition from the passive reception of divine revelation to the initiation of fervent, collective action, demonstrating a profound commitment to God's covenantal purposes.
CONTEXT
Literary Context: This verse functions as a pivotal narrative hinge, seamlessly connecting the detailed divine blueprint for the Tabernacle's construction with the subsequent outpouring of the people's generous contributions and skilled labor. In the preceding verses of Exodus 35:1-19, Moses meticulously conveyed God's comprehensive design for the sanctuary, encompassing its intricate structure, sacred furnishings, and the holy garments designated for the priesthood. Crucially, he also issued a specific and inclusive call for voluntary offerings of materials and for all those endowed with "skillful hearts" to step forward and contribute their craftsmanship. The instructions culminated with a solemn reiteration of the Sabbath command, underscoring the divine rhythm of work and rest even amidst this grand, sacred project. Therefore, Exodus 35:20 signals the immediate, unified, and purposeful response of the people to these divine directives, setting the stage for the practical implementation described in the verses that follow, beginning with their bringing of freewill offerings in Exodus 35:21.
Historical & Cultural Context: The historical backdrop for Exodus 35 is the harsh wilderness, specifically after the momentous giving of the Law at Mount Sinai and the deeply traumatic incident of the golden calf (narrated in Exodus 32). The construction of the Tabernacle was far more than a mere architectural endeavor; it was absolutely central to the renewal and deepening of God's covenant relationship with Israel. Having miraculously delivered His people from the bondage of Egypt, God's profound desire was to dwell tangibly among them, as explicitly stated in Exodus 25:8. The Tabernacle would serve as the visible, portable manifestation of His holy presence, a sacred space that would accompany them throughout their arduous wilderness journey. In ancient Near Eastern cultures, the erection of temples and sacred spaces was frequently accomplished through communal effort, symbolizing the collective devotion and allegiance of a people to their deity. For Israel, this grand communal undertaking served as a powerful act of corporate repentance and renewed commitment following their idolatry, demonstrating their readiness to re-engage with God's purposes and to establish a holy, consecrated space where He could meet with them. The rapid and unified departure of the congregation from Moses' presence vividly illustrates a cultural expectation of immediate and obedient action in response to a divinely appointed leader.
Key Themes: Exodus 35:20 contributes significantly to several overarching themes within the book of Exodus and the Pentateuch. Foremost among these is the theme of Divine Presence and Dwelling, as the Tabernacle is the means by which God will tabernacle among His people, fulfilling His promise to be "God with us." This verse also highlights the theme of Covenant Faithfulness and Obedience, showing Israel's positive response to God's commands, a stark contrast to their recent rebellion with the golden calf. It underscores the principle that true faith is demonstrated through active obedience, echoing the later wisdom found in James 2:17. Furthermore, the phrase "all the congregation" emphasizes the theme of Corporate Unity and Responsibility, illustrating that the sacred work of God requires the collective participation and contribution of every member of the community. This communal effort foreshadows the New Testament concept of the church as a body, where each part contributes to the whole (1 Corinthians 12:12-27). Finally, it introduces the theme of Generous Giving and Skillful Service, setting the stage for the freewill offerings and the deployment of God-given talents that follow in the subsequent verses of Exodus 35.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Exodus 35:20 is Transition. This verse serves as a crucial narrative pivot, masterfully bridging the detailed exposition of God's commands for the Tabernacle's construction (meticulously laid out in the preceding verses) with the ensuing narrative of the people's enthusiastic and generous response (eloquently described in subsequent verses). It marks the decisive shift from divine revelation and human reception to human action and diligent implementation. Additionally, there is a powerful element of Emphasis conveyed through the all-encompassing phrase "all the congregation," which highlights the unified and collective nature of the Israelite response, underscoring that the entire community was engaged in this pivotal moment of obedience and shared purpose. The succinctness and simplicity of the statement also lend it a sense of Directness, conveying the immediate, unhesitating, and resolute nature of their compliance with God's will.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 35:20 profoundly illustrates the vital theological principle that authentic divine revelation intrinsically demands a human response. God's detailed instructions for the Tabernacle were not merely for intellectual understanding or theological contemplation but for practical, tangible implementation, designed to facilitate His holy dwelling among His people. The congregation's immediate and unified departure signifies their readiness to translate hearing into doing, demonstrating a crucial aspect of covenant faithfulness. This act of collective obedience underscores the communal nature of worship, service, and spiritual responsibility, where every member is called to contribute their unique gifts and resources to the sacred work of God's kingdom. It highlights that true faith is not passive assent but an active, dynamic force expressed through tangible acts of devotion, sacrifice, and participation in God's redemptive purposes for His people and the world.
REFLECTION AND APPLICATION
Exodus 35:20 offers a profound and enduring lesson for believers today: the imperative call to move from hearing to doing. In our contemporary lives, we are constantly exposed to God's Word through Scripture, sermons, podcasts, and spiritual teachings. Yet, the true measure of our faith and spiritual maturity is not merely in our ability to comprehend or intellectually appreciate these divine truths, but in our willingness and readiness to act upon them. Just as the Israelites, having received the divine blueprint for God's dwelling place, immediately departed to prepare for its construction, so too are we called to translate our understanding of God's will into tangible acts of obedience, selfless service, and heartfelt worship. This might involve dedicating our time, talents, or financial resources to the local church, actively engaging in acts of compassion and justice in our communities, or simply living out the principles of love, truth, and righteousness in our daily interactions and relationships. This verse challenges each of us to deeply consider: What specific divine instructions or promptings from God's Word have we recently heard, and how are we actively preparing ourselves to respond and implement them in our lives?
Questions for Reflection
FAQ
What does "departed from the presence of Moses" truly mean in this context, and does it imply a negative connotation?
Answer: In this specific context, "departed from the presence of Moses" carries no negative or disobedient connotation whatsoever. Rather, it signifies a purposeful, immediate, and unified movement by the entire Israelite congregation. Having just received the detailed and comprehensive divine instructions for the Tabernacle's construction directly from Moses (as meticulously outlined in Exodus 35:1-19), the people left his immediate physical vicinity with the clear and determined intent to begin the practical work of fulfilling those commands. This included gathering the necessary materials, readying their God-given skills, and preparing their hearts to contribute generously to the sacred project. It marks the crucial and positive transition from the phase of hearing God's word to actively responding in obedience, preparation, and eager service, demonstrating their renewed commitment to the covenant.
CHRIST-CENTERED FULFILLMENT
Exodus 35:20, depicting Israel's immediate and unified response to build God's dwelling place, powerfully foreshadows the ultimate dwelling of God among humanity in the person of Jesus Christ. The Tabernacle, a temporary and portable structure, symbolized God's profound desire to be intimately present with His people, a desire that found its perfect and permanent realization in the Incarnation of Jesus, who "tabernacled among us" (John 1:14). Just as the Israelites were called to contribute their resources and skills to construct a physical sanctuary, believers today are called to participate in the building of God's spiritual temple, the Church, which is the very body of Christ (1 Corinthians 3:16 and Ephesians 2:19-22). Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," prophetically referring to His own body (John 2:19-21). The "departure" of the congregation from Moses' presence to act upon divine instruction finds its ultimate fulfillment in the believer's transformative response to Christ's call to discipleship. We are called to "depart" from our old ways and actively follow Him, building His kingdom not with physical materials but with lives transformed by the Holy Spirit, becoming living stones in a spiritual house (1 Peter 2:5). This movement from hearing to doing, so vividly exemplified by Israel, culminates in the New Covenant in our active, Spirit-empowered participation in Christ's ongoing mission, recognizing that through Him, we become temples of the living God (2 Corinthians 6:16).