6. And I, behold, I have given with him Aholiab. It is no matter of surprise that the principal workman should be chosen from the tribe of Judah; ▼

▼

Addition in Fr., “Laquelle estoit la premiere en dignite;” which was the highest in dignity.

why a companion should be given him from the tribe of Dan can hardly be accounted for, unless its obscurity more highly illustrated the grace of God.

A kind of contradiction at first sight appears, when it is added immediately afterwards that God had put wisdom in the hearts of all that were wise-hearted; for, if they already excelled in intelligence, what was the object of this new inspiration? Hence it has been commonly supposed, that the special grace of God was only given in aid of that ability which we naturally possess. But rather are we taught by this passage that, when anything grows in us, and our endowments manifest themselves more conspicuously, our progress is only derived from the continued operation of the Spirit. God had already conferred acuteness and intelligence on the artificers in question; yet their dexterity was only, as it were, the seed; and He now promises that He will give them more than had previously appeared. I know that the words may be thus explained, — Whosoever shall be fit and proper for the work, have therefore been endowed with intelligence, because God has inspired it by His secret influence; but the other exposition is more simple. What follows as to the various parts of the tabernacle has been already treated of elsewhere.

Exodus 35

Exodus 35:20-35
20. And all the congregation of the children of Israel departed from the presence of Moses.	20. Egressi sunt universus coetus filiorum Israel a facie Mosis,
21. And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the Lord’s offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments.	21. Veneruntque vir quem extulit cor suum, qui liberalis fuit spiritu suo: attuleruntque oblationem ad opus tabernaculi conventionis, et ad omne opus ejus, et ad vestes sanctitatis.
22. And they came, both men and women, as many as were willing-hearted, and brought bracelets, and ear-rings, and rings, and tablets, all jewels of gold: and every man that offered, offered an offering of gold unto the Lord.	22. Venerunt viri et mulieres, quicunque liberalis fuit corde, attulerunt fibulas, et inaures, et annulos, et armillas, quodlibet vas aureum, et omnis vir qui attulit levationem auri Jehovae.
23. And every man with whom was found blue, and purple, and scarlet, and fine linen, and goat’s hair, and red skins of rams, and badgers’ skins, brought them	23. Praeterea onmis vir apud quem inveniebatur hyacinthus, purpura, coccus, byssus, et pili caprarum, et pelles arietum rubricatae, et pelles taxorum, haec attulerunt.
24. Every one that did offer an offering of silver and brass, brought the Lord’s offering: and every man with whom was found shittim-wood, for any work of the service, brought it	24. Omnis tollens levationem argenti et aeris, obtulerunt levationem Jehovae: et omnis apud quem inveniebantur ligna sittim, pro universo opere ministerii attulerunt.
25. And all the women that were wise-hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen.	25. Praeterea omnis mulier intelligenti corde, manibus suis neverunt, et attulerunt quod nendo operatae fuerant, hyaciuthum, purpuram, coccum et byssum.
26. And all the women, whose hearts stirred them up in wisdom, spun goats’ hair	26. Omnes quoque mulieres quas excitavit cor ipsarum, intelligenter neverunt pilos caprinos.
27. And the rulers brought onyx-stones, and stones to be set, for the ephod, and for the breastplate;	27. Principes quoque attulerunt lapides onychinos, et gemmas inserendas in ephod et pectorali:
28. And spice, and oil for the light, and for the anointing oil, and for the sweet incense.	28. Aromata etiam et oleum pro luminari, et pro oleo unctionis, et pro incenso aromatico.
29. The children of Israel brought a willing offering unto the Lord, every man and woman, whose heart made them willing to bring, for all manner of work which the Lord had commanded to be made by the hand of Moses.	29. Omnis vir et mulier qui liberales fuerunt corde suo ad offerendum pro cuncto opere quod mandaverat Jehova fieri per manum Mosis, obtulerunt filii Israel donum voluntarium Jehovae.
30. And Moses said unto the children of Israel, See, the Lord hath called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:	30. Tunc ait Moses ad filios Israel, Videte, vocavit Jehova nomine Besaleel filium Uri, filii Hur, de tribu Juda:
31. And he hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship;	31. Et implevit cum Spiritu Dei, in sapientia et intelligentia, in scientia et omni artificio,
32. And to devise curious works, to work in gold, and in silver, and in brass,	32. Ad excogitandum ingeniosa opera, ut faciat in auro, argento et aere:
33. And in the cutting of stones, to set them, and in carving of wood, to make any manner of cunning work.	33. Et in artificio gemmarum; ut illas includat in artificio ligni, ut faciat quodcunque opus ingeniosum.
34. And he hath put in his heart that he may teach, both he and Aholiab the son of Ahisamach, of the tribe of Dan.	34. Et posuit in corde ejus ut doceat, ipse et Aholiab filius Ahisamach, e tribu Dan.
35. Them hath he filled with wisdom of heart, to work all manner of work of the engraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any work, and of those that devise cunning work.	35. Replevit eos sapientia cordis, ut faciant omne opus artificis, et phrygionis, et acupictoris, ex hyacintho, et purpura, et vermiculo cocci, et bysso, et textura, facientes omne opus, et excogitantes inventiones.

 

13. Speak thou also unto the children of Israel. He inculcates the same things as before, with the addition of a few words, such as “for it is holiness unto you;” ▼

▼

“For it is holy unto you.” — A. V.

by which expression he exhorts them to observe this rite as most sacred and inviolable, since by its neglect religion would fall ▼

▼

“ Ils mettoyent bas la religion comme pour la fouler au pied;” they would cast down religion as if to trample it under foot. — Fr.

And therefore he denounces capital punishment against any who should work on that day. Hence, again, we gather the dignity and excellency of the mystery, when God deemed an apparently light transgression of it worthy of death. Still this was an act of by no means excusable contempt, to overthrow professedly, as it were, what God would have to be a mark of distinction between His people and heathen nations. The passages which follow have the same tendency, which it would have been superfluous to repeat, unless because the people were thus reminded that it was a matter of the utmost importance. By prohibiting them from lighting a fire, He anticipates all the glosses which they would have been ready enough to invent; for they would have alleged that if the pot had been put on the fire the day before, the Sabbath would not have been violated by lighting the fire. What, then, would have been more allowable than anything else God excludes, viz., that they should not employ themselves in the preparation of their food, or undertake any other earthly work, however venial. When He calls it a “perpetual” or eternal “covenant,” the Jews rest on it as a ground of their obstinacy, and wantonly rave against Christ as a covenant-breaker, because He abrogated the Sabbath. I will not contend with them as to the word  גולם, gnolam, which sometimes means a long time, and not perpetuity: I will simply insist on the thing itself. Whatever was spoken of under the Law as eternal, I maintain to have had reference to the new state of things which came to pass at the coming of Christ; and thus the eternity of the Law must not be extended beyond the fullness of time, when the truth of its shadows was manifested, and God’s covenant assumed a different form. If the Jews cry out that what is perpetual, and what is temporary, are contraries to each other, we must deny it in various respects, since assuredly what was peculiar to the Law could not continue to exist beyond the day of Jesus Christ. Besides, the Sabbath, although its external observation is not now in use, still remains eternal in its reality, like circumcision. Thus the stability of both was best confirmed by their abrogation; since, if God now required the same of Christians, it would be putting a veil over the death and resurrection of His Son; and hence the more carefully the Jews persevere in the keeping the festival, the more do they derogate from its sanctity. But they calumniate us falsely, as if we disregarded the Sabbath; because there is nothing which more completely confirms its reality and substance than the abolition of its external use. To this point also may my readers apply what I have written on Genesis 17, ▼

▼

Vide C.’s Comment on Genesis, Calvin Society’s edit., vol. 1 pp. 447, et seq.

lest I should weary them in vain by my prolixity; and again, in treating of the sacrifices, I have adverted to some things which relate to the same doctrine. When, in Exodus 34, God especially commands them to rest “in earing-time and harvest,” ▼

▼

We must beware of being misled by what is a very common misapprehension, not without the authority of some of our English Dictionary-writers, as if “earing-time” were the time of gathering the ears of corn, instead of a derivative from the Saxon “erian,” cognate with and equivalent to the Latin “ arare,” to plough. See C.’s Latin, “ in aratione."

it is not as if He would let loose the rein for the rest of the year; but He rather draws it tighter, since no necessity must interrupt this sacred observance. Else it might have seemed a just pretext, if, on account of continued rains, or other ungenial weather, ploughing should be difficult, husbandmen were to be released from the obligation of the law, lest their resting should have produced sterility. The same opinion might have prevailed as to the ingathering of the harvest, lest it should have been spoilt on the ground. God, however, allows of no dispensation; but the Sabbath is to be observed, though at the risk of general loss.

Supplements to the fourth Commandment

Exodus 23

Exodus 23:10, 11
10. And six years thou shalt sow thy land, and shalt gather in the fruits thereof:	10. Sex annis seres terram tuam et congregabis fructus ejus:
11. But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard.	11. Anno autem septimo omittes eam, et quiescere sines, ut comedant pauperes populi tui, et residuum comedant bestiae agri. Ita facies vineae et oliveto tuo.

 

18 And he gave unto Moses. It must be observed, that, after the voice of God had been heard from the midst of the fire, and He had delivered the Ten Commandments, and the form of the tabernacle had been described, and the work had been already finished by the artificers, though its dedication had not yet taken place, Moses was again withdrawn from the sight and intercourse of men, that he might be taught apart by himself to be a faithful interpreter of the Law. For although God had briefly comprised in the Ten Commandments the sum of His doctrine, which might suffice for the rule of a pious and righteous life, still a clearer exposition was needed, such as Moses afterwards added. With this object he was taken up into the sanctuary (adytum) of heaven, as it were, in order that he might familiarly learn all things that concerned the full and complete understanding of the Ten Commandments, since he could never have attained their genuine meaning if God had not been his Master and Teacher. Hence we gather that he wrote his five books not only under the guidance of the Spirit of God, but as God Himself had suggested them, speaking to him out of His own mouth. Wherefore he observed silence for forty days, that he might afterwards freely speak by the authority of God. Thus ought all true pastors of the Church to be disciples, so as to teach nothing but what they have received. But although God might in a moment have fully perfected His servant, yet, in order more surely to evince that he advanced nothing which did not proceed from the school of heaven, he was separated for forty days from the human race, so that the Israelites might henceforth look up to him as to an angel sent from heaven; for there could be no savour of earth about him who had thus lived with God, without meat and drink, or any other means of nourishment, and divested of all infirmity of the flesh.

Finally, the Ten Commandments were written on two tables, so that they might never be lost. I have elsewhere stated why they were divided into two tables, viz., because they consist of two parts, the first of which is the rule of piety, whilst the second prescribes how we must live righteously, innocently, and chastely with men. Thus the worship of God comes first in order, and then the duties of charity follow. The tables were of stone, inasmuch as it is usual for enduring monuments to be engraven on brass, or stones. That they were “written with the finger of God,” we must understand to mean that the characters were formed without the hand or skill of men, by the secret virtue of God; nor is it a matter of wonder that a writing should have suddenly been brought into existence at the same will (nutu) of God, whereby the waste and shapeless materials of the world, which they call chaos, were changed so as to be resplendent with astonishing elegance and beauty. This expression, however, is metaphorical, whereby what is only applicable to men is figuratively spoken of God; for God is not corporeal so as to write with His finger; and for Him to act is only to command; as it is said in the Psalms,

“He spake, and all things were made; he commanded, and they were created.” (Psalm 33:9; 148:5.)

Many approve of the allegory, that the Law was written by the Spirit of God on stones, because the hardness of our heart does not receive it without the grace of regeneration; but we must rather hold to the antithesis of Paul, wherein he shews that the Gospel differs from the Law in this respect, because it is written on fleshy hearts, subdued unto obedience, (2 Corinthians 3:3;) and indeed it is by no means fitting that we should trifle in such conceits as this, when the simple intention of God is abundantly manifest, viz., that the Law was registered upon stones, in order that the perpetuity of its doctrine should be maintained in all ages.

Exodus 32

Exodus 32:1-35
1. And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.	1. Videns antem populus quod moram faceret Moses ad descendendum e monte, tunc congregatus est contra Aharon, et dixerunt ei, Surge, fac nobis Deos qui praecedant nos: huic enim Mosi viro illi qui eduxit nos e terra Aegypti, nescimus quid acciderit.
2. And Aaron said unto them, Break off the golden ear-rings which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.	2. Et dixit illis Aharon, Eripite, (vel, detrahite,) inaures aureas, quae sunt in auribus uxorum vestrarum, filiorum vestrorum et filiarum vestrarum, atque afferte.
3. And all the people brake off the golden ear-rings which were in their ears, and brought them unto Aaron.	3. Eripuerunt a se igitur totus populus inaures aureas, quae erant in auribus eorum, et attulerunt ad Aharon:
4. And he received them at their hand; and fashioned it with a graving-tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.	4. Quas accepit de manu eorum, formavitque illud style, et fecit ex illo vitulum fusilem: et dixerunt, Isti sunt dii tui o Israel, qui eduxerunt te e terra Aegypti.
5. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord.	5. Quod videns Aharon, tunc aedificavit altare coram eo: et elamavit Aharon, dixitque, Solennitas Jehovae erit cras.
6. And they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings: and the people sat down to eat and to drink, and rose up to play.	6. Et summo mane surrexerunt sequenti die, atque obtulerunt holocausta, et adduxerunt hostias prosperitatum: seditque populus ut manducaret et biberet, postea surrexerunt ut luderent.
7. And the Lord said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves:	7. Loquutusque est Jehova ad Mosen: Vade, descende, corrupit se populus tuus quem eduxisti e terra Aegypti.
8. They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt.	8. Recesserunt cito de via quam praecepi eis: fecerunt sibi vitulum fusilem, adoraveruntque illum, et sacrificaverunt ei, dixeruntque, Isti dii tui, Israel, qui eduxerunt te e terra Aegypti.
9. And the Lord said unto Moses, I have seen this people, and, behold, it is a stiff-necked people:	9. Dixit praeterea Jehova ad Mosen, Vidi populum hunc: et ecce populus durae cervicis est.
10. Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.	10. Nunc igitur dimitte me, ut excandescat furor meus in eos, consumamque eos: te autem faciam in gentem magnam.
11. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?	11. Et precatus est Moses faciem Jehovae Dei sui, et dixit, Utquid, O Jehova, exardescet furor tuus in populum tuum quem eduxisti e terra Aegypti in fortitudine magna et manu forti?
12. Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.	12. Utquid dicent Aegyptii dicendo, In malum eduxit eos, ut occideret eos in montibus, utque consumeret eos e superficie terrae? convertere ab ira furoris tui, et poeniteat te super malo populi tui.
13. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven; and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.	13. Recordare Abraham, Isaac et Israel servorum tuorum, quibus jurasti per teipsum, et dixisti eis, Multiplicabo semen vestrum sicut stellas coeli, et totam terram istam quam dixi dabo semini vestro, et haereditate accipient illam in seculum.
14. And the Lord repented of the evil which he thought to do unto his people.	14. Et poenituit Jehovam super malo quod dixerat se facturum populo suo.
15. And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written.	15. Tunc vertit se Moses, et descendit e monte: erantque dutc tabulae testimonii in mann ejus, tabulae scriptae ab utraque super-ficie sua, hinc et inde erant scriptae.
16. And the tables were the work of God, and the writing was the writing of God, graven upon the tables.	16. Et tabulae erant opus Dei, scriptura Dei, scriptura erat sculpta in tabulis.
17. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp.	17. Audiens autem Jehosua vocem populi in vociferatione ejus, dixit ad Mosen, Vox praelii est in castris.
18. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome; but the noise of them that sing do I hear.	18. Qui respondit, Non est vex respendens fortitudini, neque vex respendens infirmitati, sed vocem cantionum ego audio.
19. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.	19. Accidit quum appropinquasset ad castra, vidit vitulum et choros: et excanduit iracundia Mosis, abjecitque e manibus suis tabulas, et fregit eas sub monte.
20. And he took the calf which they had made and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it.	20. Tulit quoque vitulum quem fecerant, et combussit igni, contrivitque donec redegit in pulverem: et sparsit in superficiem aquarum, et potavit filios Israel.
21. And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them?	21. Et dixit Moses ad Aharon, Quid fecit tibi populus iste, quod induxisti super eum hoc peccatum grande?
22. And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief.	22. Tunc dixit Aharon, Ne excandescat iracundia domini mei: tu nosti populum quod in malo sit.
23. For they said unto me, Make us gods which shall go before us: for asfor this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.	23. Dixerunt autem mihi, Fac nobis deos qui nos praecedant: quia isti Mosi viro qui eduxit nos e terra AEgypti, nescimus quid acciderit.
24. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf.	24. Quibus respondi, Cui est aurum, private vos. Et dederunt mihi: et projeci in ignem, egressusque est vitulus iste.
25. And when Moses saw that the people were naked, (for Aaron had made them naked unto their shame among their enemies,)	25. Vidit autem Moses quod populus discoopertus esset: (nam discooperuerat eum Aharon ad ignominiam inter hostes eorum,)
26. Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto Him.	26. Stetit ergo Moses in porta castrorum, et dixit, Quis est Jehovae? Ad me. Et eongregati sunt ad eum omnes filii Levi.
27. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor.	27. Quibus dixit, Sic dixit Jehova Deus Israel, Ponite quisque gladium suum super femur suum: transite et revertimini a porta ad portam in castris, et occidite quisque fratrem suum, et quisque amicum suum, et quisque propinquum suum.
28. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.	28. Fecerunt ergo filii Levi secundum sermonem Mosis: et ceciderunt e populo in die ilia circiter tria millia virorum.
29. For Moses had said, Consecrate yourselves to-day to the Lord, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.	29. Dixerat autem Moses, Consecrate manum vestram hodie Jehovae, nempe quisque in filio suo, et in fratre suo: ut detur hodie vobis benedictio.
30. And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the Lord; peradventure I shall make an atonement for your sin.	30. Fuit postridie ut diceret Moses populo, Vos peccastis peccato magno: nunc tamen ascendam ad Jehovam, si forte propitiem eum super peccato vestro.
31. And Moses returned unto the Lord, and said, Oh! this people have sinned a great sin, and have made them gods of gold!	31. Reversus est itaque Moses ad Jehovam, et dixit: Obsecro: peccavit populus hic peccato magno: feterunt enim sibi deos aureos.
32. Yet now, if thou wilt forgive their sin —: and if not, blot me, I pray thee, out of thy book which thou hast written.	32.: Nunc si remiseris peccatum eorum: quod si non, dele me agedum e libro tuo, quem scripsisti.
33. And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.	33. Et dixit Jehova ad Mosen, qui peccavit mihi, delebo eum e libro meo.
34. Therefore now go, lead the people unto the place of which I have spoken unto thee. Behold, mine Angel shall go before thee: nevertheless, in the day when I visit, I will visit their sin upon them.	34. Nunc ergo vade, duc populum ad locum de quo loquutus sum tibi. Ecce, Angelus meus ibit ante te: in die autem visitationis meae etiam visitabo in eos peccatum eorum.
35. And the Lord plagued the people, because they made the calf which Aaron made.	35. Et percussit Jehova populum, eo quod fecissent vitulum quem fecerat Aharon.