The Pulpit Commentaries
Exodus 35:1-3
THE CONSTRUCTION AND UPREARING OF THE TABERNACLE.
EXPOSITION
ITERATION OF THE LAW CONCERNING THE SABBATH. The work commanded during the time of Moses' first stay upon Sinai (ch. 25-31.), and hindered first by the infraction (Exodus 32:1.), and then by the renewal (Exodus 33:1; Exodus 34:1.) of the covenant, was now about to commence under the direction of Moses, who alone knew what was to be constructed. Before giving his orders upon the matter, he assembled the people (Exodus 35:1) and once more recited to them in a solemn manner the law of the sabbath (Exodus 35:2), adding to the general law a special injunction concerning the kindling of fire (Exodus 35:3), which may have been required by some recent breach of the law in this respect. The iteration of a command, already so often enjoined upon the people (Exodus 16:2,Exodus 16:3-2; Exodus 20:8-2; Exodus 23:12; Exodus 31:13-2), is best accounted for by the consideration, that a caution was needed, lest the people, in their zeal to hurry on the work of the tabernacle, and regarding that work as a sacred one, and so exceptional, might be tempted to infractions of the law, or even to an entire neglect of it, while the work was in progress.
All the congregation. All the Israelites were to be allowed the privilege of making offerings for the tabernacle (Exodus 25:2), and all who were competent might take part in the spinning and the weaving of the materials for the curtains and the holy vestments (Exodus 28:3; Exodus 35:10, Exodus 35:25; Exodus 36:4, etc.). All therefore had to be summoned, to learn what was required. These are the words, etc.—i.e; "These are the injunctions especially 'laid' upon you at this time."
Is almost a repetition of Exodus 31:15.
Ye shall kindle no fire. The kindling of fire in early times involved considerable labour. It was ordinarily affected by rubbing two sticks together, or twisting one round rapidly between the two palms in a depression upon a board. Fire only came after a long time. Moreover, as in the warm climate of Arabia and Palestine artificial warmth was not needed, fire could only have been kindled there for cooking purposes, which involved further unnecessary work, and had already been forbidden (Exodus 16:23). The Karaite Jews still maintain the observance of this precept to the letter, even in cold climates, as in that of the Crimea, and allow neither fire nor light in their houses on the sabbath day; but the Jews generally view the precept as having had only a temporary force, and have lights and fires, like other persons, even in Palestine. Strict Jews, however, still cook no food on the sabbath day.
HOMILETICS
The sabbath rest not to be broken even for sacred work.
Note here a difference. Some work is rendered necessary by the very nature of that public worship which is especially commanded on the sabbath. "On the sabbath days the priests in the temple," says our Lord, "profane the sabbath day and are blameless "(Matthew 12:5). Offering sacrifice was a heavy work—cleansing the altar and its precincts after sacrifice was perhaps a heavier one—reading aloud, teaching, preaching are works, the last-named to many a most exhausting work. Against such kinds of work there is no law. But physical toil, not needed for Divine worship, and so not necessary to be undergone on the sabbath day, stands on a different footing, and was forbidden, at any rate to the Jews. The spinning, weaving, dying, embroidering, carpentering, metallurgy, which occupied hundreds during the rest of the week, were to cease upon the sabbath. Men were not to consider that the fact of the purpose whereto the fabrics were about to be applied so sanctified the making of them as to render that a fit occupation for the "day of holy rest"—of "rest to the Lord."
Application.—Christians will do well to apply the lesson to themselves, and not allow themselves in occupations, on their "day of holy rest," which are really secular, because it may be argued that they have, in some respects, a sacred aspect. To play sacred music, for the excitation of devotional feelings in themselves and others, is a fitting Sunday occupation; but to practise Handel as an exercise, for the acquirement of skill in execution, would be no better than to practise Rossini or Auber. To write articles for the press on Sundays, if otherwise wrong, is not justified by the fact that they are written for a "religious" newspaper. To cast up accounts does not become a right act because they are the accounts of a charity. Whatever our rule of Sunday observance, let us beware of evading it under the excuse that our employment has a connection with religion when it is essentially secular in its character.
HOMILIES BY J. ORR
The new start.
Moses' second absence, though, like the first, it lasted-forty days and forty nights (Exodus 34:28), was not followed by the same disastrous effects as the former one. The people had meantime had enough of "gods of gold." They were too frightened at what had happened to think of seeking out any more" inventions" (Ecclesiastes 7:29). They were penitent and well disposed. When at length the news came that God had forgiven them, no bounds could be set to their zeal for service. Learn—
1. How God brings good out of evil. The Divine physician so treated the distemper of the people that it ended, not simply in restored health, but in increased vitality and energy. The lapse into sin was made the means of imparting to the people the stimulus necessary for the erection of the tabernacle.
2. That revival of religion evinces its reality by the effects which it produces.
(1) Willingness to hear. "I will hear what God the Lord will speak" (Psalms 85:8). Happy would it have been for Israel had it not "turned again to folly."
(2) Willingness to give. Liberality in the Lord's service.
(3) Willingness to work. The joy of salvation cannot better spend itself than in the doing of the work of the Lord's kingdom, Willing hearts, ready hands. On the injunction to keep the sabbath, see Homily on Exodus 31:12-2.—J.O.