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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 35:7 meticulously lists three essential raw materials—rams' skins dyed red, badgers' skins, and shittim wood—that the Israelites were called to contribute as freewill offerings for the construction of the Tabernacle. This verse is part of Moses' detailed instructions to the community, outlining the specific, divinely ordained components necessary for the portable sanctuary, which would serve as the dwelling place for God's presence among His people in the wilderness, underscoring the precision required for sacred worship and the communal effort involved in establishing God's holy dwelling.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 35:7, though a simple list, employs several literary devices to convey profound meaning. Firstly, Enumeration is evident in the precise listing of materials, emphasizing God's meticulous attention to detail and the exactitude required for the Tabernacle's construction. This precision underscores the holiness of the space and the divine origin of its design. Secondly, Symbolism is rich within each material. The "rams' skins dyed red" can symbolize atonement and sacrifice, or perhaps the blood of the covenant, hinting at the sacrificial system to be established within the Tabernacle. The "badgers' skins," as the outermost, durable covering, symbolize God's protective presence and the resilience of His covenant people amidst harsh conditions. "Shittim wood," known for its incorruptibility and strength, symbolizes the enduring nature of God's promises and the steadfastness of His presence. Finally, the collective list functions as a form of Synecdoche, where these specific parts represent the larger whole—the entire Tabernacle project and the communal effort required for its realization. The very act of listing these materials, seemingly mundane, elevates them to sacred components, each playing a vital role in establishing God's earthly dwelling.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 35:7, by detailing the specific materials for the Tabernacle, underscores several profound theological themes. It highlights God's meticulous nature and His demand for holiness and excellence in worship. The divine specificity of these materials signifies that God is not indifferent to how He is approached or worshipped; His presence requires a consecrated space built according to His precise instructions. Furthermore, the call for freewill offerings emphasizes the importance of human participation and willing generosity in God's redemptive plan. The Tabernacle, constructed from these diverse, yet divinely appointed, materials, served as a tangible representation of God's desire to dwell among His people, a precursor to the ultimate indwelling of the Holy Spirit in believers.
REFLECTION AND APPLICATION
The detailed list of materials in Exodus 35:7 serves as a profound reminder that God values both our willing hearts and the quality of our contributions to His kingdom. Just as the Tabernacle required specific, durable, and beautiful materials, our service to God should be characterized by excellence, intentionality, and a spirit of generosity. The "rams' skins dyed red" might inspire us to consider the sacrificial nature of our faith, reminding us that true devotion often involves costly offerings. The "badgers' skins" remind us of the need for spiritual resilience and protection in a challenging world, encouraging us to seek God's covering and to be robust in our faith. "Shittim wood," incorruptible and strong, calls us to build our lives and ministries on an enduring foundation, rooted in God's unchanging truth and promises. This passage challenges us to offer our best—our talents, resources, and time—not out of obligation, but out of a deep love and desire to see God's presence manifest in and through us. We, as living temples of the Holy Spirit, are called to embody the same divine precision and holy purpose that characterized the Tabernacle, ensuring that our lives are a fitting dwelling place for God's glory.
Questions for Reflection
FAQ
Why were these specific materials chosen for the Tabernacle?
Answer: The choice of materials for the Tabernacle was primarily based on divine instruction, as God meticulously revealed the design to Moses on Mount Sinai (see Exodus 25). Beyond divine command, practical considerations played a role: shittim (acacia) wood was readily available in the Sinai desert and known for its durability and resistance to decay, making it ideal for the Tabernacle's structure. The various skins provided necessary protection and waterproofing against the harsh desert elements. Symbolically, each material carried significance, contributing to the overall holiness, beauty, and functionality of God's dwelling place, reflecting His desire for excellence and precision in worship.
What is the significance of the scholarly debate surrounding "badgers' skins" (tachash)?
Answer: The debate over the exact animal or material referred to by tachash highlights the challenges of ancient linguistic interpretation and the limitations of our current understanding of specific biblical terms. While its precise identification (badger, dugong, or fine leather) remains uncertain, the functional significance of the material is clear: it was used for the outermost, most durable, and waterproof covering of the Tabernacle (as described in Exodus 26:14). The debate does not diminish the material's essential role in providing robust protection for the sacred structure, emphasizing its practical utility and resilience.
How does the "willing heart" (Exodus 35:5) relate to the specific materials listed in Exodus 35:7?
Answer: The "willing heart" is foundational to the contribution of these materials. Exodus 35:5 explicitly states that only those "whose heart stirs him" and "whose spirit makes him willing" should bring offerings. This means that while the materials themselves were specific and valuable, their true worth in God's eyes was tied to the attitude of the giver. The quality and quantity of the rams' skins, badgers' skins, and shittim wood, along with all other offerings, were dependent on the people's voluntary generosity and devotion. This principle emphasizes that God values not just the gift, but the heart behind the gift, making the act of giving a spiritual expression of love and obedience.
CHRIST-CENTERED FULFILLMENT
Exodus 35:7, with its detailed listing of materials for the Tabernacle, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The Tabernacle itself, a temporary dwelling place for God among His people, was a profound foreshadowing of Christ, who is the true and perfect Tabernacle, the very embodiment of God dwelling with humanity (John 1:14). The "rams' skins dyed red" can be seen as a poignant symbol of Christ's sacrificial blood, shed for the atonement of sins, providing the ultimate covering for humanity's sin before a holy God (Hebrews 9:11-14). The "badgers' skins," forming the durable, protective outer layer, point to Christ as our ultimate shield and protector, whose righteousness covers us and secures us from the judgment of God and the assaults of the enemy (Romans 13:14). Furthermore, the "shittim wood," known for its incorruptibility and strength, powerfully prefigures Christ's sinless nature, His enduring covenant, and His triumph over death through the resurrection, ensuring that His body would not see decay (Acts 2:27). In Christ, the temporary, material Tabernacle gives way to the eternal reality of God's presence fully revealed and accessible, making Him the true "minister of the sanctuary and of the true tent that the Lord set up, not man" (Hebrews 8:2).