Exodus 25:2

_SPEAK UNTO THE CHILDREN OF ISRAEL, THAT THEY BRING ME AN OFFERING: OF EVERY MAN THAT GIVETH IT WILLINGLY WITH HIS HEART YE SHALL TAKE MY OFFERING._ Speak unto the children of Israel, that they bring me an offering, х_ TªRUWMAAH_ (H8641)] - an oblation, a votive offering. OF EVERY MAN THAT GIVETH IT WILLINGLY WITH HIS HEART ... TAKE х_ KAAL_ (H3605) _ 'IYSH_ (H376) _ 'ªSHER_ (H834) _ YIDBENUW_ (H5068) _ LIBOW_ (H3820)] - whomsoever his heart prompts or urges. The Israelites, having declared allegiance to God as their sovereign, were bound by their covenant engagements to contribute to His state, as other subjects to the revenue of their kings; and the "offe

2._Speak unto the children of Israel. _If any caviller should raise a question as to the time in which I have thought fit to introduce this history, (114) although I would not pertinaciously contend with him, still I have not only a probable, but a sure reason for my opinion. For it appears to me that I clearly gather from Exodus 33:0, that the tabernacle was already built before Moses brought down the first tables from the Mount; for it is there said, that in token of their divorce, in order that the people might know that they were repudiated by God, Moses took the tabernacle and pitched it separately for himself without the camp; not for his own peculiar use, because it is expressly said that he did not dwell there, but that he went out of the camp as often as he desired to consult God; whilst Joshua was its keeper and guardian, (_aedituus._)

1-9 God chose the people of Israel to be a peculiar people to himself, above all people, and he himself would be their King. He ordered a royal palace to be set up among them for himself, called a sanctuary, or holy place, or habitation. There he showed his presence among them. And because in the wilderness they dwelt in tents, this royal palace was ordered to be a tabernacle, that it might move with them. The people were to furnish Moses with the materials, by their own free will. The best use we can make of our worldly wealth, is to honour God with it in works of piety and charity. We should ask, not only, What must we do? but, What may we do for God? Whatever they gave, they must give it cheerfully, not grudgingly, for God loves a cheerful giver, 2 Corinthians 9:7. What is laid out in the service of God, we must reckon well bestowed; and whatsoever is done in God's service, must be d...

Verse Exodus 25:2. _THAT THEY BRING ME AN OFFERING_] The offering here mentioned is the תרומה _terumah_, a kind of free-will offering, consisting of any thing that was necessary for the occasion. It signifies properly any thing that was _lifted up_, the _heave-offering_, because in presenting it to God it was _lifted up_ to be laid on his altar; but Exodus 29:27. God requires that they should build him a tent, suited in some sort to his dignity and eminence, because he was to act as their king, and to dwell among them; and they were to consider themselves as his subjects, and in this character to bring him presents, which was considered to be the duty of every subject appearing before his prince. See Exodu...

Yahweh had redeemed the Israelites from bondage. He had made a covenant with them and had given them laws. He had promised, on condition of their obedience, to accept them as His own “peculiar treasure,” as “a kingdom of priests and an holy nation” Exodus 19:5. And now He was ready visibly to testify that He made his abode with them. He claimed to have a dwelling for Himself, which was to be in external form a tent of goats’ hair Exodus 19:4, to take its place among their own tents, and formed out of the same material (see Exodus 26:7 note). The special mark of His presence within the tent was to be the ark or chest containing the Ten Commandments on two tables of stone...

INSTRUCTIONS CONCERNING THE TABERNACLE AND ITS FURNITURE, INCLUDING THE PRIESTLY ATTIRE. EXPOSITION THE TABERNACLE AND THE GIFTS FOR IT. The great principles of the moral law had been given in the Ten Commandments uttered by God amid the thunders of Sinai. The "Book of the Covenant," or short summary of the main laws, civil, political, and social, had been communicated to Moses, and by him reduced to a written form (Exodus 24:4). A solemn league and covenant had been entered into between God and his people, the people undertaking to keep all the words of th

SPEAK UNTO THE CHILDREN OF ISRAEL,.... That is, when he should go down from the mountain to the camp: THAT THEY BRING ME AN OFFERING; the Targums of Onkelos and Jonathan call it a "separation": something separated from their substance, and devoted to the service of God, and for the use of the sanctuary afterwards to be built: OF EVERY MAN THAT GIVETH IT WILLINGLY, WITH HIS HEART, YE SHALL TAKE MY OFFERING; or take what was offered to him, be it more or less, and of whatsoever person, high and low, rich and poor, so be it it is freely given from the heart; not grudgingly or through force, as the Targum of Jonathan adds; and in such manner did David and his people many hundreds of years after this offer towards building of the temple, and the vessels belonging to that, see 1 Chronicles 29:6 according to the Jewish writers, none but the children

WILLINGLY (_ See Scofield) - ( 2Co_ 8:1). _...

3. THE TABERNACLE AND THE PRIESTHOOD CHAPTER 25 The Tabernacle _ 1. The freewill offering and the materials (Exodus 25:1)_ 2. The ark (Exodus 25:10) 3. The table of showbread (Exodus 25:23) 4. The golden candlestick (Exodus 25:31) This is another intensely interesting portion of this great book. To give a few annotations and hints on the tabernacle is an extremely difficult task, for there is such a wonderful mine of wealth here that a book of hundreds of pages could not contain all. The tabernacle concerning which the Lord instructed Moses was the earthly place of worship of Israel; i

EXODUS 25-31. P THE TENT OF MEETING OR DWELLING OF YAHWEH. To pass from the action and movement, and the jostling of old and new, in Exodus 25:19 into the group of Chapter s 25- 31 is like passing from the crosscurrents and broken waters of an open, storm-tossed bay into the calm and order of an enclosed harbour. It is explained by the theory, now generally accepted, that strange as it seems to our ideas we have here no ancient, much less contemporary, account of the planning of the Tabernacle in minutest detail, but the leisurely elaboration, by that school of scribes of which Ezra was the type and leader, of their view of what must have been in the mind of Moses, on the general assumption that the Temple at Jerusalem before its destruction, Ezekiel's sketch (Ezekiel 40-48), and Zerubbabel's reconstructed building could be taken as imperfect copies of the ideal once realised in the gold...