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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 35:22 vividly portrays the spontaneous and abundant generosity of the Israelites as they responded to Moses' call for contributions to the Tabernacle. Driven by a truly willing heart, both men and women brought a wide array of valuable gold items—including bracelets, earrings, rings, and various personal ornaments—as freewill offerings to the LORD, demonstrating their profound collective devotion and eagerness to participate in the sacred project of constructing God's dwelling place among them in the wilderness.
Context
Literary Context
This verse is strategically placed within the detailed narrative of the Tabernacle's construction, specifically detailing the phase of gathering materials. Following God's meticulous instructions to Moses on Mount Sinai regarding the design and components of the sanctuary (beginning in Exodus 25), Moses convened the entire congregation of Israel to relay the divine command. Exodus 35:4-9 outlines the specific materials required, emphasizing that contributions should come from "everyone whose heart makes him willing." Verses Exodus 35:20-29 then describe the people's immediate and overwhelming response, with Exodus 35:22 serving as a prime example of their enthusiastic participation. This section stands in stark contrast to the recent sin of the golden calf in Exodus 32, highlighting a profound shift towards renewed commitment and devotion to the LORD.
Historical & Cultural Context
The setting is the Israelite encampment in the wilderness, a pivotal period shortly after the giving of the Law at Mount Sinai. The Tabernacle was designed to be a portable sanctuary, representing God's tangible presence among His people as they journeyed to the Promised Land, fulfilling the divine command in Exodus 25:8. In ancient Near Eastern cultures, valuable metals and elaborate jewelry often served as primary indicators of wealth, social status, and personal adornment. The act of bringing such personal treasures as offerings was a significant sacrifice, demonstrating profound devotion and trust, especially within a nomadic context where material possessions were highly valued and often limited. This system of freewill offerings was distinct from mandatory tithes or sacrifices, placing emphasis on the internal disposition of the giver over mere external compliance, a principle that resonates throughout the Law and prophetic literature.
Key Themes
Exodus 35:22 powerfully contributes to several major theological and narrative themes within the book of Exodus and beyond. Foremost is the theme of Divine Presence and Dwelling, as the offerings directly facilitate the construction of God's sanctuary among His people. It also highlights the theme of Covenant Renewal and Fidelity, demonstrating Israel's renewed commitment to the LORD after the golden calf incident, underscoring their desire to walk in obedience. The verse exemplifies Voluntary and Heartfelt Giving, establishing a foundational principle that God values the disposition of the giver as much as, if not more than, the gift itself. This theme is echoed in later biblical texts, emphasizing that true worship involves a willing and joyful offering of oneself and one's resources. The communal nature of the giving also speaks to Corporate Worship and Unity, showing the entire community participating in a shared sacred endeavor.
Exposition and Analysis
Key Word Analysis
From the root meaning to be spontaneous or generous, this word signifies a noble, free, and uncoerced inclination. When combined with "hearted," it describes a disposition of profound generosity that arises from an internal, uncompelled desire to give. It underscores that the value of the offering was not in its material worth alone, but profoundly in the spirit of devotion and cheerful liberality with which it was presented.
This term, often translated as "heart," encompasses not only emotions but also the will, intellect, and the very core of one's being. In the context of "willing hearted," it emphasizes that the generosity was not superficial but originated from the deepest part of the individual's inner self, signifying genuine love, commitment, and devotion to the LORD.
While often translated as "offering," this word specifically denotes a "wave offering" or "heave offering." It comes from a root meaning "to quiver" or "to wave," referring to the ritual act of lifting up and waving a portion of the sacrifice before the LORD. In this context, it signifies the act of presenting or dedicating something valuable to God, emphasizing the solemn and intentional act of setting apart these precious items for sacred use, acknowledging God's ultimate ownership and provision.
Verse Breakdown
"And they came, both men and women"
This opening phrase immediately establishes the universal participation of the Israelite community. The call for contributions was inclusive, and the response was equally broad, demonstrating that the responsibility and privilege of contributing to God's sacred work extended across all demographics, irrespective of gender or social standing. This communal effort underscored the shared ownership and collective enthusiasm for the Tabernacle project.
"as many as were willing hearted"
This pivotal clause highlights the voluntary nature of the giving. The contributions were not coerced, mandated by law, or given under duress, but flowed from an internal desire and readiness to give. This "willing heart" (as further explored in Key Word Analysis) was the true measure of their devotion, indicating genuine love, commitment, and joyful participation in the LORD's work.
"[and] brought bracelets, and earrings, and rings, and tablets, all jewels of gold"
This detailed enumeration specifies the valuable nature of the offerings. These were not mere trinkets but significant personal adornments, representing considerable wealth and status in ancient society. The list of items—bracelets, earrings, rings, and other gold ornaments (including the "tablets" or kûwmâz, likely a type of necklace or body ornament)—underscores the extent of their generosity, as people were giving up their most cherished and valuable possessions for the Tabernacle's construction. The phrase "all jewels of gold" further emphasizes the preciousness and uniformity of the material.
"and every man that offered [offered] an offering of gold unto the LORD."
This final clause reiterates the individual and collective act of giving. It reinforces that each person who contributed did so with gold, the most precious metal, and that these offerings were directed specifically "unto the LORD." This signifies that the ultimate purpose was for His glory, the establishment of His tangible presence among them, and the fulfillment of His divine commands, highlighting the sacred dedication of their gifts.
Literary Devices
Exodus 35:22 employs several effective literary devices to convey its powerful message of generous giving. Repetition of the concept of "offering" and the material "gold" throughout the verse and the surrounding passage (Exodus 35:21 and Exodus 35:29) serves to emphasize the abundance, preciousness, and spiritual significance of the contributions. The phrase "willing hearted" functions as a powerful motif, recurring throughout the chapter (Exodus 35:5, Exodus 35:21, Exodus 35:26, Exodus 35:29) to underscore the essential spiritual disposition required for true worship and service. The detailed enumeration of specific gold items—bracelets, earrings, rings, and tablets—uses vivid imagery and synecdoche (where a part represents the whole) to help the reader visualize the tangible sacrifices made, transforming abstract generosity into concrete acts of profound devotion. This detailed description creates a palpable sense of the overwhelming quantity and intrinsic value of the offerings, highlighting the Israelites' collective enthusiasm and personal sacrifice.
Theological and Thematic Connections
Exodus 35:22 profoundly illustrates the principle of freewill giving, establishing a foundational theological truth that God values the heart of the giver above the gift itself. The spontaneous, uncoerced generosity of the Israelites for the Tabernacle's construction serves as a timeless model for all subsequent acts of worship and service within the covenant community. Their willingness to part with highly valuable personal possessions for a communal sacred purpose underscores their renewed covenant fidelity and deep desire for God's tangible presence among them, especially following the recent sin of the golden calf. This act of giving was not merely about meeting a material need but about expressing profound devotion, fostering unity, and demonstrating a shared commitment to God's dwelling place. It powerfully demonstrates that true spiritual engagement is characterized by a joyful, eager, and willing participation in God's redemptive purposes.
Reflection and Application
The scene in Exodus 35:22 offers a timeless and profound blueprint for authentic Christian living and giving. It challenges us to deeply examine the motivation behind our contributions—whether of time, talent, or treasure—to God's kingdom and His church. Is our giving born out of obligation, grudging necessity, or a truly "willing heart" that delights in the opportunity to serve God? Just as the Israelites brought their most precious gold for the Tabernacle, we are called to offer our very best to the LORD, recognizing that everything we possess is ultimately a gracious gift from Him. This verse encourages a spirit of proactive, joyful generosity, reminding us that our participation in God's work should be characterized by eagerness, enthusiasm, and a deep desire to see His presence manifested in our midst and His redemptive purposes fulfilled in the world. It stands as a powerful reminder that God delights in cheerful givers whose hearts are fully devoted to Him and whose offerings flow from a place of love and gratitude.
Questions for Reflection
FAQ
What does "tablets" refer to in this verse?
In the King James Version, "tablets" translates the Hebrew word kûwmâz (H3558). While its exact form has been a subject of scholarly debate, it is generally understood to refer to a specific type of gold ornament, likely a necklace, pendant, or possibly a body ornament such as a golden girdle or armlet. It was a valuable piece of personal jewelry, indicating the preciousness and personal sacrifice involved in the contributions made by the Israelites for the Tabernacle. This item, alongside bracelets, earrings, and rings, highlights the significant personal cost of their freewill offerings, as they willingly gave up their most cherished adornments for the construction of God's sacred dwelling place, as described in Exodus 35:22.
Why was the "willing heart" so important for these offerings?
The emphasis on a "willing heart" (Hebrew: nâdîyb lêb, H5081 + H3820) was crucial because it underscored that the true value of the offering was not merely in the material goods themselves, but profoundly in the spirit and motivation of the giver. God desires genuine devotion and love, not grudging compliance or forced contributions. This principle is foundational to biblical giving, demonstrating that true worship stems from an internal disposition of generosity, joy, and sincere desire to honor God. It contrasts sharply with the idea of giving out of obligation, for personal gain, or under duress. This emphasis on the willing heart foreshadows New Testament teachings on cheerful giving, such as those found in 2 Corinthians 9:7, where Paul states that "God loves a cheerful giver." The willing heart ensured that the offerings for the Tabernacle were acts of sincere worship, covenant fidelity, and a joyful response to God's grace.
Christ-Centered Fulfillment
Exodus 35:22, with its vivid portrayal of the Israelites' willing and abundant offerings for the Tabernacle, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The Tabernacle itself, a temporary dwelling place for God among His people, was a profound type and shadow of Christ, who is Emmanuel, "God with us" (Matthew 1:23), and the true meeting place between God and humanity. Just as the Israelites willingly offered their most precious gold to build a sanctuary for God's presence, Christ, with an infinitely "willing heart" and perfect obedience, offered Himself as the ultimate and perfect sacrifice. He did not give from His possessions but gave His very life, His divine glory, and His human body as the true temple (John 2:19-21). His giving was not merely generous but total, born out of perfect love for the Father and for humanity, securing for us eternal redemption and reconciliation. Through His singular, sufficient sacrifice, we, as believers, are transformed from mere recipients into active participants in God's ongoing work. We become living stones built into a spiritual house (1 Peter 2:5), a holy priesthood, and a dwelling place for God's Spirit (Ephesians 2:21-22). Our New Covenant giving, therefore, is not primarily about gold or material possessions for a physical structure, but about offering our entire lives as "living sacrifices, holy and pleasing to God" (Romans 12:1), in grateful response to the immeasurable gift of Christ, whose own willing heart made possible our intimate access to God's eternal presence.