TRV
Translation
King James Version
And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing.
KJV (with Strong's)
And Moses H4872 gave commandment H6680, and they caused it to be proclaimed H6963 H5674 throughout the camp H4264, saying H559, Let neither man H376 nor woman H802 make H6213 any more work H4399 for the offering H8641 of the sanctuary H6944. So the people H5971 were restrained H3607 from bringing H935.
Complete Jewish Bible
So Moshe gave an order which was proclaimed throughout the camp: "Neither men nor women are to make any further efforts for the sanctuary offering." In this way, the people were restrained from making additional contributions.
Berean Standard Bible
After Moses had given an order, they sent a proclamation throughout the camp: “No man or woman should make anything else as an offering for the sanctuary.” So the people were restrained from bringing more,
American Standard Version
And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing.
World English Bible Messianic
Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, “Let neither man nor woman make anything else for the offering for the sanctuary.” So the people were restrained from bringing.
Geneva Bible (1599)
Then Moses gaue a commandement, and they caused it to be proclaymed throughout the hoste, saying, Let neither man nor woman prepare any more worke for the oblation of the Sanctuarie. So the people were stayed from offring.
Young's Literal Translation
And Moses commandeth, and they cause a voice to pass over through the camp, saying, `Let not man or woman make any more work for the heave-offering of the sanctuary;' and the people are restrained from bringing,
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In the KJVVerse 2,573 of 31,102
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Commentary on Exodus 36 verses 1–7
1 ¶ Then wrought Bezaleel and Aholiab, and every wise hearted man, in whom the LORD put wisdom and understanding to know how to work all manner of work for the service of the sanctuary, according to all that the LORD had commanded.
2 And Moses called Bezaleel and Aholiab, and every wise hearted man, in whose heart the LORD had put wisdom, even every one whose heart stirred him up to come unto the work to do it:
3 And they received of Moses all the offering, which the children of Israel had brought for the work of the service of the sanctuary, to make it withal. And they brought yet unto him free offerings every morning.
4 And all the wise men, that wrought all the work of the sanctuary, came every man from his work which they made;
5 And they spake unto Moses, saying, The people bring much more than enough for the service of the work, which the LORD commanded to make.
6 And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing.
7 For the stuff they had was sufficient for all the work to make it, and too much.
I. The workmen set in without delay. Then they wrought, Exo 36:1. When God had qualified them for the work, then they applied themselves to it. Note, The talents we are entrusted with must not be laid up, but laid out; not hid in a napkin, but traded with. What have we all our gifts for, but to do good with them? They began when Moses called them, Exo 36:2. Even those whom God has qualified for, and inclined to, the service of the tabernacle, yet must wait for a regular call to it, either extraordinary, as that of prophets and apostles, or ordinary, as that of pastors and teachers. And observe who they were that Moses called: Those in whose heart God had put wisdom for this purpose, beyond their natural capacity, and whose heart stirred them up to come to the work in good earnest. Note, Those are to be called to the building of the gospel tabernacle whom God has by his grace made in some measure fit for the work and free to engage in it. Ability and willingness (with resolution) are the two things to be regarded in the call of ministers. Has God given them not only knowledge, but wisdom? (for those that would win souls must be wise, and have their hearts stirred up to come to the work, and not to the honour only; to do it, and not to talk of it only), let them come to it with full purpose of heart to go through with it. The materials which the people had contributed were delivered by Moses to the workmen, Exo 36:3. They could not create a tabernacle, that is, make it out of nothing, nor work, unless they had something to work upon; the people therefore brought the materials and Moses put them into their hands. Precious souls are the materials of the gospel tabernacle; they are built up a spiritual house, Pe1 2:5. To this end they are to offer themselves a free-will offering to the Lord, for his service (Rom 15:16), and they are then committed to the care of his ministers, as builders, to be framed and wrought upon by their edification and increase in holiness, till they all come, like the curtains of the tabernacle, in the unity of the faith, to be a holy temple, Eph 2:21, Eph 2:22; Eph 4:12, Eph 4:13.
II. The contributions restrained. The people continued to bring free offerings every morning, Exo 36:3. Note, We should always make it our morning's work to bring our offerings unto the Lord; even the spiritual offerings of prayer and praise, and a broken heart surrendered entirely to God. This is that which the duty of every day requires. God's compassions are new every morning, and so must our duty to him be. Probably there were some that were backward at first to bring their offering, but their neighbours' forwardness stirred them up and shamed them. The zeal of some provoked many. There are those who will be content to follow who yet do not care for leading in a good work. It is best to be forward, but better late than never. Or perhaps some who had offered at first, having pleasure in reflecting upon it, offered more; so far were they from grudging what they had contributed, that they doubled their contribution. Thus, in charity, give a portion to seven, and also to eight; having given much, give more. Now observe, 1. The honesty of the workmen. When they had cut out their work, and found how their stuff held out, and that the people were still forward to bring in more, they went in a body to Moses to tell him that there needed no more contributions, Exo 36:4, Exo 36:5. Had they sought their own things, they had now a fair opportunity of enriching themselves by the people's gifts; for they might have made up their work, and converted the overplus to their own use, as perquisites of their place. But they were men of integrity, that scorned to do so mean a thing as to sponge upon the people, and enrich themselves with that which was offered to the Lord. Those are the greatest cheats that cheat the public. If to murder many is worse than to murder one, by the same rule to defraud communities, and to rob the church or state, is a much greater crime than to pick the pocket of a single person. But these workmen were not only ready to account for all they received, but were not willing to receive more than they had occasion for, lest they should come either into the temptation or under the suspicion of taking it to themselves. These were men that knew when they had enough. 2. The liberality of the people. Though they saw what an abundance was contributed, yet they continued to offer, till they were forbidden by proclamation, Exo 36:6, Exo 36:7. A rare instance! Most need a spur to quicken their charity; few need a bridle to check it, yet these did. Had Moses aimed to enrich himself, he might have suffered them still to bring in their offerings; and when the work was finished might have taken the remainder to himself: but he also preferred the public before his own private interest, and was therein a good example to all in public trusts. It is said (Exo 36:6), The people were restrained from bringing; they looked upon it as a restraint upon them not to be allowed to do more for the tabernacle; such was the zeal of those people, who gave to their power, yea, and beyond their power, praying the collectors with much entreaty to receive the gift, Co2 8:3, Co2 8:4. These were the fruits of a first love; in these last-days charity has grown too cold for us to expect such things from it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. 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 36:6 captures an extraordinary moment in the construction of the Tabernacle: Moses, responding to the overwhelming and unprecedented generosity of the Israelite community, issues a direct command for the people to cease bringing further offerings. Their freewill contributions had so abundantly surpassed the needs for the sanctuary's construction that additional materials were not only unnecessary but would have been excessive, showcasing a profound and zealous devotion to the Lord's work and a remarkable testament to divine provision through human willingness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 36:6 employs several significant literary devices to convey its powerful and unique message. The most striking is Irony, as the typical biblical narrative involves a call for more resources or a lament over insufficient offerings; here, the command is to stop giving due to an overabundance. This unexpected reversal highlights the extraordinary nature of the Israelites' generosity and God's abundant provision. Closely related is Hyperbole, implied through the sheer volume of materials that necessitated such a command, suggesting an almost "excessive" or "over-the-top" outpouring of devotion that went beyond mere sufficiency. Furthermore, the verse functions as a Narrative Climax for the offering phase of the Tabernacle's construction. It marks the definitive end of the period of freewill contributions, bringing the narrative of the people's enthusiastic response to a decisive and remarkable conclusion before the focus shifts entirely to the work of construction itself.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 36:6 profoundly illustrates the principle of abundant divine provision, often channeled through the willing and generous hearts of God's people. It demonstrates that when God calls His people to a task, He not only provides the means but often does so in overwhelming measure, exceeding all expectations. The Israelites' exceptional generosity was not merely a human act but a divinely inspired response, a testament to a community whose hearts were so moved by God's presence and commands that their giving knew no bounds. This passage underscores that true devotion manifests in radical generosity, where the focus shifts from scarcity to superabundance, reflecting God's own character of limitless grace and provision. It reveals a God who delights in the cheerful giver and whose purposes are always met, often through the unexpected overflow of human willingness.
REFLECTION AND APPLICATION
Exodus 36:6 presents a compelling challenge and a profound encouragement to believers today, inviting us to examine the depth of our own generosity and commitment to God's work. While few may ever experience a command to cease giving due to an overwhelming surplus, the underlying principle remains: God's purposes are worthy of our most fervent and abundant contributions—whether of time, talent, or treasure. This passage reminds us that genuine devotion often expresses itself in a spirit of giving that moves beyond mere obligation to joyful extravagance, reflecting a heart captivated by God's grace and mission. It calls us to cultivate hearts so responsive to God's leading that our response is characterized by eagerness and an overflowing desire to contribute, trusting that God will always provide what is needed, often through the willing hands of His people. It also serves as a powerful reminder of God's faithfulness to supply all that is needed for His work, and our privilege to participate in it.
Questions for Reflection
FAQ
Was it common for people in ancient times to give so much that they had to be stopped?
Answer: No, the event described in Exodus 36:6 is exceptionally rare, if not unique, in ancient Near Eastern history concerning temple or sacred building projects. Typically, such endeavors either relied on forced labor, taxation, or faced significant challenges in securing sufficient resources. The Israelites' spontaneous and overwhelming generosity, to the point where a command to cease giving was necessary, stands as a singular testament to their profound devotion and the unique covenant relationship they had with God following their miraculous deliverance from Egypt and the revelation at Mount Sinai. It underscores the extraordinary spiritual fervor present in the community.
What happened to the excess materials that were already brought?
Answer: Exodus 36:7 explicitly states, "For the stuff they had was sufficient for all the work to make it, and too much." This verse clarifies that the materials already collected were not only sufficient but actually in superabundance, exceeding the requirements for the Tabernacle's construction. The text does not detail what happened to any remaining excess after the Tabernacle was completed, as the immediate focus is on the sufficiency and overflowing nature of the provision. The command to stop bringing ensured no further surplus accumulated beyond what was already on hand and confirmed to be "too much," highlighting God's abundant provision and the people's incredible generosity.
CHRIST-CENTERED FULFILLMENT
Exodus 36:6, with its remarkable account of overflowing generosity for the Tabernacle, finds its ultimate fulfillment and deeper meaning in Jesus Christ. The Tabernacle, built with such abundant materials, was a temporary dwelling place for God among His people, a tangible shadow pointing to the true and perfect dwelling of God among humanity, which is found in the person of Jesus Christ (John 1:14). The Israelites' willingness to give their best, even to the point of being "restrained from bringing," foreshadows the boundless and unmerited grace of God poured out through Christ, where the "offering" for sin is not human contribution but God's own perfect, singular, and all-sufficient sacrifice (Hebrews 10:10-14). In Christ, the need for continuous human "work for the offering of the sanctuary" is brought to a definitive halt, not because of an excess of human effort, but because of the singular, all-sufficient, and eternally complete work of the Lamb of God, who takes away the sin of the world (John 1:29). The Spirit-empowered generosity of the New Covenant believer, as seen in the early church sharing all things (Acts 4:32-35), reflects this same principle of overflowing devotion, now rooted in the superabundance of God's grace revealed in Jesus, where there is always "more than enough" in Him for every need and every good work (2 Corinthians 9:8).