Exodus 31

THE TEXT OF EXODUS
TRANSLATION

31 And Je-ho-vah spake unto Mo-ses, saying, (2) See, I have called by name Be-zal-el the son of U-ri, the son of Hur, of the tribe of Ju-dah: (3) and I have filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, (4) to devise skilful works, to work in gold, and in silver, and in brass, (5) and in cutting of stones for setting, and in carving of wood, to work in all manner of workmanship. (6) And I, behold, I have appointed with him O-ho-li-ab, the son of A-his-a-mach, of the tribe of Dan; and in the hearts of all that are wise-hearted I have put wisdom, that they may make all that I have commanded thee: (7) the tent of meeting, and the ark of the testimony, and the mercy-seat that is thereupon, and all the furniture of the Tent, (8) and the table and its vessels, and the pure candlestick with all its vessels, and the altar of incense, (9) and the altar of burnt-offering with all its vessels, and the laver and its base, (10) and the finely wrought garments, and the holy garments for Aar-on the priest, and the garments of his sons, to minister in the priest's office. (11) and the anointing oil, and the incense of sweet spices for the holy place: according to all that I have commanded thee shall they do.
(12) And Je-ho-vah spake unto Mo-ses, saying, (13) Speak thou also unto the children of Is-ra-el, saying, Verily ye shall keep my sabbaths: for it is a sign between me and you throughout your generations; that ye may know that I am Je-ho-vah who sanctifieth you. (14) Ye shall keep the sabbath therefore; for it is holy unto you: every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people. (15) Six days shall work be done; but on the seventh day is a sabbath of solemn rest, holy to Je-ho-vah; whosoever doeth any work on the sabbath day, he shall surely be put to death. (16) Wherefore the children of Is-ra-el shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. (17) It is a sign between me and the children of Is-ra-el for ever: for in six days Je-ho-vah made heaven and earth, and on the seventh day he rested, and was refreshed.

(18) And he gave unto Mo-ses, when he had made an end of communing with him upon mount Si-nai, the two tables of the testimony, tables of stone written with the finger of God.

EXPLORING EXODUS: CHAPTER THIRTY-ONE
QUESTIONS ANSWERABLE FROM THE BIBLE

1.

After careful reading, propose a brief title (topic or theme) for the chapter.

2.

How many times does the expression Jehovah (the LORD) spake unto Moses occur in Chapter s 30-31? Does this expression seem to mark the start of new paragraphs?

3.

What man had God called to be a skillful workman? (Exodus 31:2; Compare Exodus 17:10; Exodus 17:12; Exodus 24:14.) How specific was the call? Of what tribe was he?

4.

How had God assisted the craftsman to do his work? (Exodus 31:3)

5.

What particular skills was this man given? (Exodus 31:4-5)

6.

Who also was appointed to work with the first craftsman? (Exodus 31:6) Of what tribe was he?

7.

Were these two the only ones to be given help by God in craft work? (Exodus 31:6)

8.

How is the candlestick (lampstand) described? (Exodus 31:8)

9.

What are the finely wrought garments? (Exodus 31:10; Exodus 35:19; Exodus 39:1; Exodus 39:41)

10.

What items were the craftsmen to make? (Exodus 31:11; Exodus 31:6)

11.

Of whom may these craftsmen possibly have been a type? (John 14:26; John 16:13; Acts 1:8)

12.

What was to be a sign between Israel and the Lord? (Exodus 31:13; Exodus 31:17)

13.

What was keeping the Sabbath to cause Israel to know? (Exodus 31:13)

14.

What does sanctify mean? (Exodus 31:13)

15.

What was the penalty for profaning (defiling) the Sabbath? (Exodus 31:14-15)

16.

What day of the week was the Sabbath day? (Exodus 31:15)

17.

How did God view the Sabbath? (Exodus 31:15)

18.

How long was the Sabbath to be kept? (Exodus 31:16. Compare Colossians 2:16-17.)

19.

What did the Sabbath commemorate? (Exodus 31:17)

20.

What effect on God did the seventh day rest have? (Exodus 31:17)

21.

What did God give to Moses? When? (Exodus 31:18)

22.

What is the testimony? (Exodus 31:18; Exodus 34:28)

23.

How were the tables (tablets) written? (Exodus 31:18. Compare Exodus 24:12, Exodus 32:15-16; Exodus 34:1; Exodus 34:4; Exodus 34:28.)

24.

How long had Moses been up in the mount? (Exodus 24:18; Deuteronomy 9:11)

EXODUS THIRTY-ONE: THE WORKMEN AND THE SABBATH

I.

WISE WORKMEN; Exodus 31:1-11.

1.

Called by name; Exodus 31:1-2; Exodus 31:6.

2.

Filled with the Spirit; Exodus 31:3.

3.

Given skills; Exodus 31:4-5.

4.

Appointed to make the tabernacle; Exodus 31:7-11.

5.

Limited to what God commanded; Exodus 31:11.

II.

THE SIGN OF THE SABBATH; Exodus 31:12-17.

1.

The practice (Verily ye shall keep it.); Exodus 31:12-13.

2.

The purpose (That ye may know that I am Jehovah.); Exodus 31:13.

3.

The preciousness (It is holy.); Exodus 31:14.

4.

The penalty (He shall surely be put to death.); Exodus 31:14-15.

5.

The permanence (for a perpetual covenant); Exodus 31:16-17.

6.

The proclamation (or commemoration). In six days Jehovah made heaven and earth.; Exodus 31:18.

GOD'S SPIRIT IN GOD'S MEN! (Exodus 31:1-11)

1.

Filled them; Exodus 31:1-3.

2.

Furnished them skills; Exodus 31:4-5.

3.

Furthered their natural talents; Exodus 31:6.

4.

Fulfilled what God commanded; Exodus 31:11; Exodus 31:6.

THE SABBATH, A SIGN! (Exodus 31:13; Exodus 31:17)

1.

A sign God had spoken to Israel.

2.

A sign of concern for human weariness; (Exodus 23:12)

3.

A sign of faith that God is creator.

4.

A sign of faith that God will provide.

5.

A sign of commitment to obey God.

TABLETS OF TESTIMONY! (Exodus 31:18)

1.

Based on the spoken word; (Exodus 20:1 ff; Deuteronomy 9:10)

2.

Promised by God to Moses; (Exodus 24:12)

3.

Written by God; (Exodus 32:16; Deuteronomy 4:13)

4.

Presented by God to Moses; (Exodus 32:18)

EXPLORING EXODUS: NOTES ON CHAPTER THIRTY-ONE

1.

What is in Exodus thirty-one?

The chapter tells of God's calling the SKILLED WORKMEN to make the tabernacle, its furniture, etc. Then it commands the keeping of the SABBATH as a sign between God and Israel. The chapter closes with a statement about God's giving the stone tablets of the ten commandments to Moses.

Exodus 31:1 starts a new paragraph, as is indicated by the words And Jehovah spake unto Moses saying.. Compare Exodus 30:11; Exodus 30:17; Exodus 30:22; Exodus 30:34; Exodus 31:12. With the completion of directions for construction of the sanctuary, the names of its builders are now given.

2.

What man had God called as a skillful workman? (Exodus 31:1-2)

God had called Bezalel, son of Uri, son of Hur, of the tribe of Judah. His grandfather appears to have been the Hur who, along with Aaron, held up Moses-' hands during battle (Exodus 17:10), and was with Aaron while Moses was in the mountain (Exodus 24:14). (See notes on these passages.) Bezalel was the chief artificer in metal, stone, and wood; and he performed the apothecary's work in compounding the anointing oil and incense (Exodus 37:1; Exodus 37:29).

We suppose that Bezalel's ancestry is that given in 1 Chronicles 2:3; 1 Chronicles 2:5; 1 Chronicles 2:9; 1 Chronicles 2:18-19 - Judah, Perez, Hezron, Caleb[420] (or Chelubai), Hur Uri, Bezalel.

[420] Certainly this is not the famous Caleb, son of Jephunneh, who was associated with Joshua.

Bezalel's name seems to mean In God's (El'S) shadow. We do not feel that this meaning of his name has great significance. But it is significant that God called him BY NAME. God knows us individually and uses us individually. Note that the great Persian ruler Cyrus was called by name. (Isaiah 45:4).

The workmen who were chosen were God'S choice, not necessarily Moses'S. The power imparted to the workmen was God'S power and not men'S.

Bezalel was more prominent than his co-craftsman Oholiab. Bezalel is sometimes mentioned alone (Exodus 37:1), and when both are named, Bezalel is always named first (Exodus 35:30; Exodus 35:34; Exodus 36:1-2).

Martin Noth in his characteristic liberal fashion at-tributes chapter thirty-one to a post-Babylonian exile Priestly author, and then even says that parts (e.g., Exodus 31:7-11) of the chapter are secondary additions to P. He associates the names Bezalel and Hur with men of the same names in Ezra 10:30; Nehemiah 3:9; 1 Chronicles 2:50; 1 Chronicles 4:1; 1 Chronicles 4:4. Since these writings are post-exilic, he says This could suggest a post-exilic origin for the tradition.[421] Noth fails to mention that there was also a Hur in the time of King Solomon (1 Kings 4:8). (This would not support his theory of late priestly authorship.) Cole[422] says that the names Bezalel and Oholiab are archaic, since neither contains a form of the divine name YAH. We agree that they are archaic!

[421] Op. cit., p. 240. Noth's argument is unproven, to say the least.

[422] Op. cit., p. 209.

3.

How did God assist the craftsman in his work? (Exodus 31:3; Exodus 35:30 to Exodus 36:1)

Jehovah filled Bezalel with the Spirit of God. This assisted him in wisdom, in understanding, knowledge, and all manner of workmanship. Understanding refers to insight, understanding, and intelligence; whereas wisdom seems to be the ability to use intelligence effectively.

Exodus 31:6 suggests that these craftsmen were already naturally wise-hearted. To their naturally-given talents God added His Spirit. The passage certainly does not belittle natural abilities. They are as much a gift from God as are specially bestowed abilities. Even Moses was possessed of natural ability and training before God aided him yet more. Similarly the seven deacons of Acts 6:3 were men of wisdom even before they were appointed to their special work.

Please note that wisdom included skills of artistry, mechanics, and construction. Note also that God's Spirit bestowed the wisdom of this type. We usually think of the Spirit empowering prophecy (as in Numbers 11:17 ff) and moral and spiritual qualities. But the Spirit also empowers other works. On occasion He may impart military power (Judges 3:10). And here in Exodus 31:3 we read of the Spirit bestowing skill in art and construction. The Spirit thus seems to empower all of life's activities that are within the will of God.

4.

What particular skills was Bezalel given? (Exodus 31:4-5)

All types of manual skills are listed. He was to devise skilful works. The Hebrew words thus translated may also be rendered to devise devices or to think thoughts. This suggests that he was to think out artistic designs, ideas, and inventions, all of course within the limits of what God had commanded to Moses. Thus these men were not automated puppets but were granted use of their own creative abilities within limits.

Cassuto[423] says that later Jewish traditions sought to magnify the tabernacle and said it was built miraculously of its own accord. But he correctly affirms that this is not the meaning inherent in the simple interpretations of the text.

[423] Op. cit., p. 402.

5.

What other man was appointed with the first craftsman? (Exodus 31:6-8)

Oholiab of the tribe of Dan was appointed. No other Bible person bears this name. He was from the tribe of Dan, the same tribe as Hiram, the chief architect of Solomon's temple (2 Chronicles 2:13-14). He appears to have had primary charge of the textile work (Exodus 38:23; Exodus 35:34-35). His name means something like My tent (or shelter) (is) the father (or God). His name has in it the Hebrew word -'ohei, which means tent. This does seem very appropriate since he was the maker of the tent curtains.

The I at the start of Exodus 31:6 is emphatic. The word behold seems to be inserted to arrest our attention upon a significant fact.

Exodus 31:6 mentions that God had also granted wisdom to others who were wise, so they also could make the tabernacle parts that God had commanded Moses.

Exodus 31:7-11 lists the items to be made, all of which have been described in detail previously, and all of which will be described again during the account of the construction, which is given in Chapter s 35-39.

The furniture of Exodus 31:7-9 literally refers to vessels.

6.

What are the finely wrought garments? (Exodus 31:10)

This expression finely wrought garments (KJV, cloths of service) appears here for the first time. It is also in Exodus 35:19 and Exodus 39:1; Exodus 39:41. The Hebrew word serad (finely wrought) occurs only these four times in the O.T. Its meaning is somewhat uncertain. It appears to be derived from a verb meaning to twist, weave together, knot. (This accounts for the ASV translation.) The Greek LXX rendered it robes of ministry (leitourgikai), from which the KJV rendered it cloths of service.

We feel that Barnes[424] has correctly identified the finely wrought garments as the robes of the high priest described in Exodus 28:6-38; Exodus 39:1 ff. The holy garments referred to in Exodus 31:10 are probably the linen garments worn by the high priest on solemn occasions like the day of atonement. Note the expression holy garments in both Exodus 31:10 and Leviticus 16:4-5. Exodus 31:10 seems to list as a third class of priestly garments the garments of Aaron's sons which were made of linen and worn in their regular ministrations (Exodus 28:40-41).

[424] Op. cit., p. 86.

Other identifications for the finely wrought garments include the rabbinical view that they were wrappers for vessels of the sanctuary while in transit, and Gesenius-' view that they were inner curtains of the tabernacle or inner hangings of the dwelling place.[425] Cassuto[426] felt that they may have been inner garments worn by the priests under their tunics in winter time. To us these views seem improbable. 7. Of whom may these craftsmen have been a type? (John 14:26; John 16:13; Acts 1:8)

[425] Keil and Delitzsch, op. cit., p. 218.

[426] Op. cit., p. 403.

The scripture does not say they were types of anyone, of Christ or of anyone else. Certainly Christ builds His own church, and Bezalel and Oholiab could have been types of Christ in this aspect (Matthew 16:18; Ephesians 2:19-22).

Jesus also called his holy apostles to build his church. He called them by name (John 6:70; Mark 3:14-19), as Bezalel was called by name. Jesus gave them power by the Holy Spirit (Acts 1:1), so they would be led into all truth (John 16:13), and would speak the things of Christ (John 16:14). In these respects Bezalel and Oholiab resembled the apostles sufficiently to justify comparing the two.

8.

What was to be a sign between Israel and the Lord? (Exodus 31:12-13; Exodus 31:17)

The Sabbath day was to be the sign. The Sabbath day is referred to here for the first time as a sign. Compare Ezekiel 20:12; Ezekiel 20:20.

Circumcision (Genesis 17:1), and unleavened bread (Exodus 13:19) are also said to be signs between God and Israel. The Sabbath, circumcision, and unleavened bread were all practiced outside of Israel, but only in Israel did they have a religious significance.

Note that God calls the Sabbath MY Sabbath.
Most commentators say that the reference to the Sabbath here relates especially to the keeping of the Sabbath during the construction of the tabernacle. As important and exciting as the construction would be, it was not to be done on the Sabbath days. All of this is true, but it is not set forth in the text as the reason for asserting the Sabbath law just here. Rather, the text emphasizes here that the Sabbath was to be kept throughout your generations. The application is more for all time than for that particular time.
The keeping of the Sabbath was to cause Israel to know[427] that God was the LORD who sanctified them (made them holy). Failure to observe times of worship makes men forget that God is the LORD who makes us holy. Regarding the Sabbath day, see notes on Exodus 20:8-11.

[427] That ye may know is literally just to know. Some Jewish interpreters have supplied as the subject for to know that all nations shall know. See J. H. Hertz, Pentateuch and Haftorahs, p. 356. This idea seems legitimate. When the Jews kept the Sabbath, all nations knew that Jehovah was their God. Nonetheless, the text does not definitely imply that all nations is the subject of to know.

9.

What was the penalty for profaning the Sabbath day? (Exodus 31:14-15)

Execution! The surely in surely be put to death is emphatic.
To profane (KJV, defile) the Sabbath is to break it or regard it as unholy.

Is there a difference between being put to death for profaning the Sabbath, and being cut off from among the people (by excommunication) for working on the Sabbath? We think not. These appear to be parallel statements and not two different assertions. Exodus 31:15 plainly says that doing any work on the Sabbath (such as the work referred to in Exodus 31:14) was to be punished by execution. Compare Exodus 35:2.

Numbers 15:32-36 tells of one man who was executed (stoned) for gathering sticks on the Sabbath. We have no record of any others who were slain for breaking the Sabbath. Nehemiah later enforced the Sabbath with considerable severity (Nehemiah 13:15-22). Nehemiah 13:17-18 declares that the Jews went into captivity because they failed to keep the Sabbaths. Christ was threatened with death for breaking the Sabbath (John 5:16-18). Nonetheless, it appears plain that very few people were ever executed for breaking the Sabbath.

How can we explain this neglect to enforce a plainly-stated penalty for Sabbath-breaking? First of all, if it had been universally enforced, there would have been a near-total depletion of the population! Secondly, God has often laid down clear penalties for certain offenses and then only enforced it occasionally in this age, as if to make examples of the few. Thus Uzzah was slain, but not the men who loaded the ark on the cart (2 Samuel 6:6-7; Numbers 4:15). David and Bathsheba were spared from the penalty of adultery (Leviticus 20:10). Ananias and Sapphira died quickly for lying about the use of their money (Acts 5:5; Acts 5:10), but God in His longsuffering has generally delayed this punishment, apparently to give opportunity for men to repent and be forgiven (2 Peter 3:8). The punishments for disobeying God will certainly come, but very often God in His grace defers the punishment to allow opportunity for repentance and forgiveness.

7.

How did God view the Sabbath? (Exodus 31:15)

He viewed it as holy to Jehovah (or holiness to Jehovah). (This is the same expression as that on the high priest's golden plate. Exodus 28:36.)

God wanted the Sabbath to be a Sabbath of solemn rest (Heb., shabbat shabbaton), meaning a complete cessation of work. (The use of shabbaton in Leviticus 23:3; Leviticus 25:5 show it meant rest or complete rest.) Not even fires were to be kindled on the Sabbath. (Numbers 35:31.)

8.

What day of the week was the Sabbath day? (Exodus 31:15)

The seventh day of the week, our Saturday. For reasons why Christians are certainly not obligated to keep Saturday as a Sabbath rest, see notes on Exodus 20:8-11.

9.

How long was the Sabbath to be kept? (Exodus 31:16-17)

Israel was to keep it throughout their generations, for a perpetual covenant. perpetual covenant is literally a covenant for distant future. The same expression was applied to the priesthood in Exodus 29:9. (See notes on that passage). It does not necessarily mean for an endless future eternity.

10.

What did the Sabbath commemorate? (Exodus 31:17)

It commemorated God's creation of the world in six days and His resting on the seventh day. See Exodus 20:11; Deuteronomy 20:15. Keeping the Sabbath was for an Israelite a constantly recurring proclamation that God was the creator and king of the universe, and thus to desecrate the Sabbath was an open denial of God. We ought to take our worship of God with equal seriousness.

11.

What effect on God did the seventh day of rest have? (Exodus 31:17)

He was refreshed! Literally, He took breath or caught his breath. (The verb refreshed is a translation of a verb related to the word nephesh, meaning soul, life, breath.)

The application of this expression to the creator is surprising and remarkable. It is not used elsewhere in reference to Him. The same expression is used in Exodus 23:12 to refer to the rest and refreshing of servants by the Sabbath rest.

We do not feel we should try to be wise by commenting on how God might be refreshed. We leave the statement as the scripture gives it. God does not need our analysis or defense.

12.

What did God give to Moses? When? (Exodus 13:18)

God gave to Moses the two stone tablets inscribed with the words of the ten commandments (the testimony). Compare Exodus 32:15; Exodus 34:1; Exodus 34:28; Exodus 25:16. God had promised to give these tablets to Moses (Exodus 24:12). The other parts of the law were written in a book, probably a scroll (Exodus 24:7).

The stone tables were given at the close of God's communing (speaking) with Moses. Moses had been up on the mount forty days. See Exodus 24:18; Deuteronomy 9:11.

The choice of stone as the material and engraving (cutting) as the method for writing both suggests the imperishable duration of the words of God.

The inscription upon the tablets was written with the finger of God. Does this mean that God himself engraved the writing, or that He wrote it in that he caused Moses to write it? Commentators have mostly taken the latter view. Still the literal force of the statement sounds as if God wrote it. Exodus 32:16 definitely says the tables were the work of God, and the writing was the writing of God. Exodus 34:1 instructs Moses to hew out a second set of stone slabs to replace the first set (which he broke), but God indicated that He himself would do the writing. Exodus 34:27-28 contains a commandment for Moses himself to write these words; but the words there seem to refer to the covenant words in Exodus 34. The assertion in Exodus 34:28 he wrote could refer either to God's act or Moses'S.

The expression finger of God is understood by all to point to a divine source or causation. Its use in Exodus 8:19 to refer to the plague of lice suggests it refers to a direct work of God, rather than one done by an intermediary. Similarly finger of God in Luke 11:20 (referring to Jesus-' casting out demons) seems to describe direct divine action. Cassuto[428] thinks that the use of finger of GOD instead of finger of the LORD and the use of finger instead of hand (since writing requires more, than one finger for man) show that the expression does not refer to God's actual physical act of writing. This argument does not seem very strong to us. But whichever view we take, God was the author of the words on the tablets.

[428] Op. cit., pp. 405, 406.

We can only guess as to the size of the ten commandments. Certainly they were smaller than the ark of the covenant, and light enough to be carried in the hand (Exodus 32:15). Keil and Delitzsch[429] suggest that stone slabs about one cubit by one and a half cubits would be large enough for the 172 words of the ten commandments without the writing being excessively small.

[429] Op. cit., pp. 219, 220.

Exodus 31:18 is a transitional verse between the instructions about the tabernacle and the priesthood and the story of the golden calf that follows in Chapter s 32-34. Notice Exodus 32:15; Exodus 32:19.