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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 35:8 meticulously lists three essential materials—oil for the lamp, spices for anointing oil, and ingredients for sweet incense—as part of the freewill offerings required from the Israelites for the construction and operation of the Tabernacle. These specific provisions were not merely practical necessities but sacred components, divinely ordained for the holy functions of illumination, consecration, and aromatic worship, underscoring God's precise instructions for His dwelling place and the rituals performed within it.
CONTEXT
Literary Context: Exodus 35:8 is situated within Moses' reiteration of God's commands regarding the Tabernacle's construction and the call for freewill offerings from the Israelite community. Following the detailed architectural and ceremonial blueprints given to Moses on Mount Sinai (as seen in Exodus 25-31), Moses convenes the entire congregation of Israel to relay these divine instructions (as seen in Exodus 35:1-3). He then specifically invites those "whose heart is stirred" and "whose spirit makes him willing" to bring offerings (as described in Exodus 35:4-9). Verse 8, therefore, is part of this comprehensive list of materials, emphasizing the sacred and specific nature of the items needed for the Tabernacle's most holy functions, particularly those related to light, consecration, and the ascending aroma of worship, setting the stage for the community's participation in this divine project.
Historical & Cultural Context: The Israelites, recently liberated from Egyptian bondage, were journeying through the wilderness. God's command to build the Tabernacle served as a tangible manifestation of His presence among His people, a portable sanctuary that would accompany them on their pilgrimage. In the ancient Near East, temples and sanctuaries were common, often requiring specific offerings and materials for their construction and maintenance. However, the Israelite Tabernacle was unique in its divine origin and meticulous specifications, contrasting sharply with pagan practices. The materials listed in Exodus 35:8—oil, spices, and incense—were not everyday commodities but precious, often imported, and carefully prepared substances. Pure olive oil was essential for the Menorah, ensuring continuous light, a symbol of divine presence. The holy anointing oil, whose recipe was strictly guarded (Exodus 30:22-33), was vital for consecrating priests and sacred articles, setting them apart exclusively for God's service. Similarly, the sweet incense, with its precise composition (Exodus 30:34-38), was burned daily on the altar of incense, creating a fragrant offering that symbolized the prayers and worship ascending to God. These materials highlight the profound reverence and meticulous adherence to divine command expected in Israelite worship.
Key Themes: This verse contributes significantly to several overarching themes in Exodus. Firstly, it reinforces the theme of Divine Presence and Holiness, as the Tabernacle was God's dwelling place, requiring materials that reflected His unblemished nature and absolute purity. The meticulous instructions for the sacred items, like the oil for the Menorah, underscore God's desire for a holy space where He could commune with His people. Secondly, the call for these specific offerings highlights the theme of Covenant Relationship and Obedience. The Israelites' willingness to provide these precious materials demonstrated their commitment to the covenant established at Sinai and their obedience to God's detailed commands concerning worship and service. Thirdly, the verse points to the theme of Worship and Atonement. The anointing oil and sweet incense were integral to the priestly functions and sacrificial system, which facilitated atonement and allowed the people to approach a holy God. These elements were not merely practical but deeply symbolic, pointing to the necessary conditions for a sinful people to draw near to a righteous God.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 35:8 primarily employs Metonymy and Symbolism. The listed materials—oil, spices, and incense—are not merely raw ingredients but stand metonymically for the sacred rituals and functions they enable within the Tabernacle. The "oil for the light" represents the continuous illumination of the Menorah and, by extension, God's perpetual presence, guidance, and truth. The "spices for anointing oil" symbolize the act of Consecration and the holiness required for divine service, setting apart individuals and objects for sacred use. The "sweet incense" is a powerful Symbol of prayer, praise, and the pleasing aroma of worship ascending to God. The very act of listing these specific, precious, and divinely prescribed items also demonstrates Emphasis, underscoring the meticulousness of God's commands and the high value placed on the Tabernacle's construction and operation as a place of holy encounter and divine communion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 35:8 reveals profound theological truths about God's nature, His relationship with humanity, and the essence of true worship. It highlights God's meticulousness and His desire for holiness in all that pertains to Him, from the materials used in His dwelling place to the rituals performed within it. The call for freewill offerings, including these precious substances, underscores the principle of generous and willing giving as a response to God's grace. The materials themselves—light, consecration, and ascending prayer—represent foundational aspects of a covenant relationship: God's illuminating presence, His setting apart of a people for Himself, and the vital communion of prayer and worship. This verse reminds us that worship is not arbitrary but is to be offered with intentionality, purity, and a heart devoted to God's specific commands, reflecting His character and His desire for intimate fellowship.
REFLECTION AND APPLICATION
Exodus 35:8, though detailing ancient Tabernacle provisions, offers timeless principles for contemporary believers. Just as the Israelites were called to contribute specific, precious, and divinely ordained materials for God's dwelling, we too are called to offer our very best—our time, talents, resources, and indeed, our whole selves—as a freewill offering to God. The "oil for the light" challenges us to be illuminated by God's Word and the Holy Spirit, shining His truth into a dark world and reflecting His presence in our lives. This calls us to cultivate spiritual understanding and to live as beacons of His truth. The "spices for anointing oil" speak to our call to consecration; as believers, we are set apart for God's holy purposes, called to live lives of purity and devotion, distinct from the world's values and practices. Finally, the "sweet incense" reminds us of the power and importance of prayer and praise, which ascend as a pleasing aroma to God. Our worship, both corporate and individual, should be intentional, heartfelt, and a fragrant offering, reflecting the meticulous care and devotion God desires from His people, fostering a continuous communion with our Creator.
Questions for Reflection
FAQ
Why were these specific materials so important for the Tabernacle?
Answer: These materials were crucial because they were divinely commanded by God Himself, as detailed in earlier chapters like Exodus 25-31. They were not merely decorative but essential for the Tabernacle's sacred functions: the "oil for the light" fueled the Menorah, providing continuous illumination; the "spices for anointing oil" were used to consecrate priests and all sacred articles, setting them apart for God's exclusive service; and the "sweet incense" was burned daily as a symbolic representation of prayers and worship ascending to God. Their importance lay in their role in facilitating God's presence, maintaining ritual purity, and enabling proper worship according to His precise will, all foundational to Israel's covenant relationship with Yahweh.
What is the significance of "oil for the light"?
Answer: "Oil for the light" refers to pure, beaten olive oil used to fuel the Menorah, the seven-branched lampstand in the Holy Place. Its significance is multifaceted: it ensured continuous light within the Tabernacle, symbolizing God's perpetual presence among His people, His guidance, and His divine illumination. Just as light dispels darkness, the Menorah's constant glow represented God's truth shining forth, providing spiritual clarity and a constant reminder of His watchful eye over Israel. This oil was to be pure, signifying the unblemished nature of God's character and the pure worship He desires, as seen in Exodus 27:20-21.
How does the "sweet incense" relate to prayer?
Answer: The "sweet incense" was a specially compounded, aromatic mixture burned daily on the golden altar of incense in the Holy Place. The rising, fragrant smoke of the incense served as a powerful symbol of the prayers of God's people ascending to Him. This connection is explicitly made in later biblical texts, such as Psalm 141:2 and Revelation 5:8. It represented a pleasing aroma to God, signifying acceptable worship, intercession, and communion with the divine. The daily offering of incense underscored the continuous nature of prayer and the constant need for God's people to draw near to Him, emphasizing the spiritual reality behind the physical ritual.
CHRIST-CENTERED FULFILLMENT
Exodus 35:8, with its emphasis on materials for light, anointing, and fragrant offering, finds its ultimate and most profound fulfillment in Jesus Christ. He is the true "oil for the light," for He declared Himself to be the Light of the World, illuminating the path to God and dispelling the darkness of sin and ignorance. His life and teachings provide perfect clarity and guidance, reflecting the very presence of God among humanity. Furthermore, Jesus is the supremely "Anointed One," the Messiah, consecrated by God the Father and empowered by the Holy Spirit for His redemptive mission (Luke 4:18; Acts 10:38). His anointing was not with earthly oil but with the Spirit, setting Him apart as the perfect High Priest and King, who consecrated Himself for us (John 17:19). Finally, Christ is the ultimate "sweet incense," for His sacrifice on the cross was a fragrant offering and sacrifice to God, a pleasing aroma that perfectly atoned for sin (Hebrews 10:10-14). Through Him, our prayers now ascend to God as a pleasing aroma, and we can boldly approach the throne of grace, knowing that our worship is acceptable in the Beloved (Hebrews 4:14-16).