TRV
Translation
King James Version
For the stuff they had was sufficient for all the work to make it, and too much.
Complete Jewish Bible
For what they had already was not only sufficient for doing all the work, but too much!
American Standard Version
For the stuff they had was sufficient for all the work to make it, and too much.
World English Bible Messianic
For the stuff they had was sufficient for all the work to make it, and too much.
Geneva Bible (1599)
For the stuffe they had, was sufficient for all the worke to make it, and too much.
Young's Literal Translation
and the work hath been sufficient for them, for all the work, to do it, and to leave.
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In the KJVVerse 2,574 of 31,102
Study This Verse
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 36:7 powerfully testifies to the overwhelming generosity of the Israelite community in response to God's call for contributions toward the Tabernacle's construction. This verse succinctly declares that the materials gathered were not merely adequate for the monumental task, but were in such abundant supply that they far exceeded the requirements, necessitating a halt to further offerings. It beautifully illustrates the principle of divine sufficiency met through human willingness and highlights the remarkable unity and devotion of the people in fulfilling God's sacred architectural vision.
CONTEXT
Literary Context: Exodus 36:7 is strategically placed within the narrative detailing the construction of the Tabernacle, immediately following the people's enthusiastic response to Moses' call for freewill offerings and the subsequent report from the skilled craftsmen. The preceding chapters meticulously lay out God's precise and intricate blueprints for the Tabernacle and its furnishings, beginning with Exodus 25 and continuing through Exodus 31, emphasizing the divine origin of the project. Moses then relays these instructions to the Israelites in Exodus 35, specifically calling for "everyone whose heart was stirred" to bring their contributions, as seen in Exodus 35:5. The response was immediate and overwhelming, as described in Exodus 35:20-29. By Exodus 36:3, the craftsmen were already receiving so much that they had to approach Moses, reporting in Exodus 36:5-6 that the people were bringing "much more than enough for the service of the work." Verse 7 then serves as the climax of this outpouring, confirming the surplus and justifying Moses' subsequent command for the people to cease their offerings. This narrative sequence underscores God's ability to move the hearts of His people to provide abundantly for His purposes, culminating in a declaration of superabundance.
Historical & Cultural Context: The construction of the Tabernacle occurred during Israel's wilderness journey, a period of profound formation for the nascent nation. Having recently been delivered from slavery in Egypt, the Israelites were learning to live as God's covenant people, guided by divine law and presence. The Tabernacle was to be the central place of worship, a portable sanctuary where God's glory would dwell among His people, symbolizing His presence and providing a means of atonement and communion. In ancient Near Eastern cultures, temples and sacred structures were often built through the forced labor or taxation of the populace. However, the Tabernacle's construction was unique in its reliance on freewill offerings, emphasizing a willing and joyful participation from the community. This act of giving was not merely a practical necessity but a spiritual act, demonstrating their devotion and trust in God's provision even in the harsh wilderness environment. The materials themselves—gold, silver, bronze, fine linen, and precious stones—were often spoils from their departure from Egypt, as recorded in Exodus 12:35-36, highlighting God's prior provision that now enabled their generous response for His dwelling place. The historical context thus frames this surplus as a miraculous display of God's power to stir hearts and provide, transforming the material wealth of a recently enslaved people into sacred resources for His glory.
Key Themes: Exodus 36:7 contributes significantly to several key themes within the book of Exodus and the broader Pentateuch. Foremost among these is the theme of Divine Provision and Sufficiency. God's command for the Tabernacle's construction is met with an overwhelming response, demonstrating that God not only initiates His work but also supernaturally provides the means for its completion, often beyond human expectation. This ties into the larger theme of God's faithfulness to His covenant people, as seen in His provision of manna Exodus 16 and water Exodus 17 in the wilderness. Another crucial theme is Human Generosity and Willing Obedience. The "too much" reflects the Israelites' wholehearted and joyful giving, a direct response to God's stirring of their hearts, as mentioned in Exodus 35:21. This willing participation stands in stark contrast to their previous grumbling and disobedience, highlighting a moment of profound spiritual unity and devotion. Finally, the verse underscores the theme of God's Dwelling Among His People. The Tabernacle's construction is central to God's desire to be present with Israel, and the abundant provision ensures that this sacred space, symbolizing God's immanence, can be built according to His precise specifications.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 36:7 employs several literary devices to convey its profound message of overwhelming abundance. The most prominent is Emphasis, achieved through the seemingly redundant declaration that the materials were both "sufficient" and "too much." This juxtaposition and repetition amplifies the idea of overabundance, ensuring the reader grasps the extraordinary nature of the provision. There is also an element of Hyperbole, not in the sense of exaggeration, but in the sense of a divine and human generosity that transcends mere adequacy, leading to an overflowing surplus. This surplus itself functions as Symbolism, representing not only the Israelites' wholehearted devotion and unity in fulfilling God's command but also God's abundant provision and blessing upon their willing obedience. The narrative structure leading up to this verse, with the detailed instructions followed by the enthusiastic response and then the report of excess, creates a dramatic arc that culminates in this declaration of superabundance, highlighting the miraculous nature of the collective effort.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 36:7 profoundly illustrates the theological principle that when God calls His people to a task, He also provides the means, often in superabundance, through the willing hearts of His followers. The "too much" signifies not just human generosity, but divine sufficiency and blessing that accompanies faithful obedience. This overflow demonstrates God's commitment to His dwelling place among His people and His ability to stir their hearts to give beyond what is merely required, showcasing His boundless resources. It establishes a pattern of God's provision exceeding human expectation when His people respond with open hands and willing spirits, reminding us that God is never limited by perceived scarcity.
REFLECTION AND APPLICATION
Exodus 36:7 offers profound lessons for contemporary believers, reminding us that true generosity stems from a heart stirred by God, leading to an overflow that not only meets needs but often exceeds them. This verse challenges us to consider our own posture towards God's work: are we merely giving what is convenient, or are we giving with a spirit of lavishness, trusting that God will multiply our efforts and provide abundantly for His purposes? It encourages us to participate wholeheartedly in the collective mission of the church, recognizing that when each member contributes their unique gifts and resources with a willing heart, the collective impact can be far greater than the sum of its parts. The "too much" serves as a powerful reminder that God is not limited by our perceived scarcity but delights in demonstrating His limitless provision through the faithfulness of His people. It fosters a spirit of audacious faith, knowing that when God initiates a work, He will ensure its completion, often in ways that surprise and humble us with His overflowing grace, inviting us to be part of His grand design.
Questions for Reflection
FAQ
Why did the Israelites have so much "stuff" to give in the wilderness?
Answer: The Israelites were able to give so generously because God had already provided for them. When they left Egypt, the Egyptians, eager for their departure, gave them vast amounts of gold, silver, and clothing, fulfilling God's promise to Abraham that his descendants would leave Egypt with great possessions, as recorded in Exodus 12:35-36 and foreshadowed in Genesis 15:14. This wealth, which they had carried with them through the wilderness, was now consecrated to God's service for the construction of His dwelling place. Their ability to give was a direct result of God's prior provision and miraculous intervention on their behalf, transforming their former enslavement into a source of sacred resources.
Does this verse imply that God always wants us to give "too much" or that there will always be a surplus in ministry?
Answer: While Exodus 36:7 highlights a remarkable instance of overwhelming abundance, it primarily underscores the principle of generous and willing giving in response to God's call, and God's faithfulness to provide. It doesn't necessarily mandate a "too much" surplus in every ministry endeavor, but it does illustrate God's capacity to provide beyond our expectations when His people are obedient and generous. The emphasis is on the heart of the giver—a willing and cheerful spirit, as taught in 2 Corinthians 9:7—and God's ability to ensure His work is completed, often with more than enough resources. It serves as an encouragement that God is not limited by human scarcity and can provide abundantly for His purposes.
CHRIST-CENTERED FULFILLMENT
Exodus 36:7, with its declaration of "sufficient... and too much" for the Tabernacle, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. The Tabernacle itself was a temporary dwelling place for God among His people, a shadow pointing to the ultimate reality of God dwelling with humanity. Jesus is the true Tabernacle, the Word made flesh who "dwelt among us" (John 1:14), embodying God's presence in a way that the physical structure could only foreshadow. The overflowing generosity of the Israelites, resulting in a surplus of materials for a temporal sanctuary, pales in comparison to the "too much" grace and love poured out through Christ's sacrifice. His atonement on the cross was not merely "sufficient" for our sins, but "too much"—an infinite, superabundant act of redemption that covers all sin for all time, offering a salvation far exceeding our need or comprehension, as Romans 5:20 beautifully articulates. Just as the materials were given freely and abundantly for God's dwelling, Christ freely gave Himself, the ultimate and perfect offering, providing an inexhaustible supply of spiritual blessings and eternal life, as described in Ephesians 1:3-8. The "too much" of Exodus 36:7 foreshadows the boundless, immeasurable riches of God's grace found in Christ Jesus, who is the ultimate and eternal provision for our greatest need, offering life in abundance (John 10:10).