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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 35:20–29. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Exodus 35:21 powerfully depicts the immediate and widespread response of the Israelite community to Moses' divine mandate for constructing the Tabernacle. This verse highlights that their generous contributions were not coerced but flowed from a deeply willing heart and spirit, underscoring the profound internal motivation and spiritual devotion that propelled their participation in God's sacred work, setting a foundational precedent for all future acts of worship and service.
Context
Literary Context
This verse is strategically placed immediately following Moses' comprehensive reiteration of God's instructions for the Tabernacle's construction, initially detailed from Exodus 25 through Exodus 31. The narrative flow is crucial: after the severe breach of the covenant through the golden calf incident in Exodus 32 and the subsequent renewal of the covenant in Exodus 34, the people's spontaneous and willing response in verse 21 signifies a profound spiritual restoration and renewed commitment to Yahweh. Moses had just called for freewill offerings of various precious materials and skilled labor in Exodus 35:4-9. Therefore, verse 21 marks the initial, collective, and overwhelmingly positive reaction of the Israelites, setting the stage for the immense provision that would enable the skilled artisans, particularly Bezalel and Oholiab, to commence their work on this crucial spiritual project, as meticulously described in subsequent chapters like Exodus 36.
Historical & Cultural Context
The construction of the Tabernacle represented a pivotal moment in Israel's nascent history as a nation, establishing a tangible and portable symbol of God's immediate presence among His nomadic people. While temples were common in the ancient Near East, Israel's Tabernacle was unique in its portability and its representation of the one true God dwelling among His chosen people, distinct from the polytheistic cults of surrounding nations. The precious materials requested—gold, silver, bronze, fine linens, dyed ram skins, and precious stones—were not indigenous to the desert environment. Much of this wealth was likely accumulated during the "spoiling of the Egyptians" as described in Exodus 12:35-36, an act of divine provision that now enabled the Israelites to contribute generously to God's dwelling place. This act of giving was far more than a mere economic transaction; it was a profound communal act of worship, demonstrating their renewed covenant loyalty and devotion after their recent apostasy. It underscored the deeply ingrained principle that all their possessions ultimately belonged to God and were to be consecrated for His sacred purposes.
Key Themes
This verse contributes significantly to several overarching themes within Exodus and the Pentateuch. Foremost is the theme of Divine Presence and Dwelling, as the Tabernacle was the physical manifestation of God's desire to dwell among His people, a concept central to the covenant relationship established at Sinai. The spontaneous generosity highlights the theme of Willing Obedience and Consecration, demonstrating that true devotion is characterized by a joyful, uncoerced response to God's commands, contrasting sharply with the earlier rebellion at Mount Sinai. It also underscores the theme of Communal Participation in Sacred Work, showing how the collective efforts and unified spirit of the entire community are essential for fulfilling God's grand designs. Furthermore, the verse subtly reinforces the theme of Divine Provision, as the very materials required for the Tabernacle were providentially supplied to the Israelites before they left Egypt, enabling their subsequent acts of generous giving.
Exposition and Analysis
Key Word Analysis
This verb literally means "to lift," "to bear," or "to carry." In this context, it conveys the idea of an inner impulse, an uplifting of the heart or spirit that impels a person to act. It suggests a strong, internal motivation that elevates one's will and directs it towards a specific purpose, moving beyond mere emotion to a profound internal movement towards decisive action.
This verb is closely associated with the concept of a "freewill offering" (Hebrew, nedavah). It signifies a spontaneous, uncoerced, and voluntary act of generosity. It emphasizes that the giving was not born out of obligation, pressure, or a sense of duty, but from a genuine, inner desire and readiness to contribute. This term highlights the joyful, ungrudging, and self-impelled nature of their participation.
This noun refers to a "heave offering" or "contribution," specifically designated for sacred purposes. It describes a portion lifted or set aside from one's possessions and presented to God. In this context, it denotes the material gifts – gold, silver, bronze, fabrics, and other precious items – that the Israelites brought for the construction and furnishing of the Tabernacle, signifying their dedication and consecration of their resources to God's work.
Verse Breakdown
"And they came, every one whose heart stirred him up"
This opening clause emphasizes the universal and deeply internal nature of the Israelite response. The phrase "every one" indicates widespread participation across the entire community, while "whose heart stirred him up" points to an inner, personal motivation rather than external compulsion. It suggests an active, deliberate choice driven by a profound internal impulse, an uplifting of their inner being towards a sacred purpose.
"and every one whom his spirit made willing"
This parallel phrase further reinforces the internal and spiritual impetus behind their actions. The "spirit" here refers to the human spirit, imbued with a readiness and eagerness to give. It reiterates the voluntary and spontaneous nature of their contributions, highlighting that their generosity was not forced but flowed from a truly willing and eager disposition, likely influenced by the divine Spirit.
"[and] they brought the LORD'S offering"
This describes the tangible, physical act of bringing the contributions. The phrase "the LORD'S offering" underscores that these gifts were specifically dedicated to God and His purposes, not for human gain or personal glory. It signifies a sacred act of devotion, acknowledging divine ownership and consecrating their resources to the One who provided them.
"to the work of the tabernacle of the congregation, and for all his service, and for the holy garments"
This final clause precisely specifies the sacred purpose for which the offerings were intended. They were for the physical construction of the Tabernacle, the portable sanctuary where God would dwell; for the ongoing service and rituals performed within it, ensuring proper worship; and specifically for the sacred vestments of the priests who would minister before the Lord. This detail highlights the comprehensive and meticulous nature of their giving, covering all essential aspects of God's dwelling and the worship conducted therein.
Literary Devices
Exodus 35:21 masterfully employs several literary devices to underscore its central message of willing generosity. Parallelism is prominently featured with the dual phrasing, "every one whose heart stirred him up, and every one whom his spirit made willing." This structure creates a strong emphasis through repetition and synonymy, intensifying the idea of internal, uncoerced motivation. The use of "heart" and "spirit" functions as synecdoche or metonymy, representing the entirety of a person's inner being, will, and disposition, indicating a holistic and profound commitment. The verse also employs emphasis by strategically foregrounding the motivation for giving over the mere act of giving itself. The structure places the internal promptings ("heart stirred," "spirit made willing") before the physical act ("they brought"), highlighting that God values the attitude and disposition behind the gift as much as, if not more than, the gift itself. This serves as a powerful thematic statement about the nature of true worship and service, demonstrating that genuine devotion springs from an internal wellspring.
Theological and Thematic Connections
Exodus 35:21 establishes a foundational theological principle: God desires willing, freewill offerings from His people, not coerced or grudging contributions. This verse underscores that true generosity stems from an internal, Spirit-prompted desire to participate in God's work, rather than external pressure or obligation. It highlights the paramount importance of the heart's disposition in worship and service, demonstrating that God values the attitude of the giver as much as, if not more than, the gift itself. Furthermore, it showcases the transformative power of community participation and unity in bringing God's divine plans to fruition, as the collective willingness of "every one" enabled the construction of His dwelling place. This principle of cheerful and voluntary giving, rooted in a restored relationship with God after the golden calf incident, remains a timeless truth for believers across all dispensations, emphasizing that our service to God should always be an overflow of love and gratitude.
Reflection and Application
Exodus 35:21 offers enduring principles for believers today concerning our approach to God and His work. It serves as a potent reminder that our service, our giving, and our contributions to God's kingdom should always flow from a willing heart, rather than from external pressure, guilt, or mere obligation. The Israelites' immediate and generous response, prompted by their "heart stirred up" and "spirit made willing," challenges us to examine the motivation behind our own acts of devotion. Whether it involves financial contributions, volunteering our time and skills, dedicating our talents, or simply offering our presence and prayers, the Lord cherishes offerings that are motivated by genuine love, devotion, and a sincere desire to honor Him. This verse encourages us to cultivate a spirit of joyful generosity, ensuring that our participation in building up God's spiritual dwelling place—the church—is driven by a truly willing and cheerful spirit, reflecting the very heart of God's desire for His people to serve Him freely and joyfully. It calls us to introspectively consider if our actions for God are merely dutiful or truly Spirit-prompted.
Questions for Reflection
FAQ
What does "heart stirred him up" and "spirit made willing" truly mean?
These phrases describe an internal, uncoerced motivation of the highest order. "Heart stirred him up" (from the Hebrew nasa') suggests an inner impulse or elevation of purpose, a deep prompting that moves a person to act. It implies a profound internal uplift that compels one towards a specific action. "Spirit made willing" (from nadav) emphasizes a spontaneous, voluntary, and eager readiness to give or serve. It highlights that the generosity was not forced but flowed from an inner desire and readiness. Together, they signify that the Israelites' generosity was not due to external pressure or command, but an inner desire, likely divinely prompted by the Holy Spirit, to participate joyfully in God's sacred work.
Why was it so important for the offerings to be "willing"?
God consistently values the disposition of the giver as much as, if not more than, the gift itself. Willingness demonstrates genuine love, devotion, and a true relationship with God, contrasting sharply with grudging, forced, or merely dutiful contributions. This principle is echoed throughout Scripture, such as in 2 Corinthians 9:7, where Paul teaches that "God loves a cheerful giver." A willing heart reflects an alignment with God's purposes, a joyful response to His grace, and a deep understanding that all we have comes from Him. It is an act of worship, not merely a transaction.
How did the Israelites acquire such valuable materials in the desert?
Much of their wealth, including gold, silver, bronze, and precious stones, was acquired when they left Egypt. As described in Exodus 12:35-36, the Egyptians, eager for the Israelites to leave after the plagues, "lent" them articles of silver and gold and clothing. This act was a divine fulfillment of God's promise to Abraham that his descendants would leave Egypt with great possessions (Genesis 15:14). This divine provision enabled the Israelites to possess the very materials needed for the Tabernacle, which they now willingly consecrated back to the Lord for His dwelling place, demonstrating their gratitude and obedience.
Christ-Centered Fulfillment
Exodus 35:21, with its profound emphasis on the willing heart and spirit in contributing to God's dwelling place, finds its ultimate fulfillment and deepest meaning in Jesus Christ. The Tabernacle, which the Israelites so eagerly built, was a temporary, physical dwelling for God among His people, a "shadow of the good things to come" (Hebrews 10:1). This reality is fully realized in Christ, who is the true "God with us," the ultimate dwelling of God among humanity, as proclaimed in Matthew 1:23. Just as the Israelites were moved by their spirit to offer precious materials for God's earthly sanctuary, Christ himself was moved by an unparalleled love and perfect willingness to offer the ultimate sacrifice of His very life. He declared, "No one takes it from me, but I lay it down of my own accord" in John 10:18, demonstrating a perfect, uncoerced willingness to fulfill the Father's redemptive will for our salvation. Furthermore, in the New Covenant, believers are collectively the spiritual temple, the dwelling place of God's Spirit (1 Corinthians 3:16), and individually called to present their bodies as living sacrifices, holy and pleasing to God (Romans 12:1). Empowered by the Holy Spirit, we are now called to offer our lives, talents, and resources willingly, contributing to the building of His spiritual kingdom, the Church, which is His body (Ephesians 4:16), a continuation of the same Spirit-prompted generosity and devotion seen at the Tabernacle's inception, but now directed towards the eternal purposes of God in Christ.