Exodus 35:1
And Moses gathered all the congregation of the children of Israel together, and said to them, These are the words which the LORD has commanded, that you should do them.
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(1-3) Moses, being about to require the people to engage in the work, first, of constructing the materials for the Tabernacle, and then of uprearing the Tabernacle itself, prefaced his requirements by a renewed promulgation of the law of the Sabbath, with additional particularity, and with a new sanction. The necessity of such a re-promulgation had been indicated to him in the last injunctions received before his first descent from Sinai (Exodus 31:12-17), and in acting as he now did, he must be viewed as carrying out those injunctions. The words here put on record are probably not the whole that he said to the people on the subject, but only some main points of his speech. He can scarcely have omitted to tell them that the Sabbath was to be henceforth “a sign” between God and His people (Exodus 31:17).

(1) These are the words.—Exodus 35:2 is, in the main a repetition of Exodus 31:15, but Exodus 35:3 is new, or, at any rate, only contained by implication in any previous legislation. Kindling fire was in early times a hard piece of manual work, being effected by the friction of two pieces of dry wood.

35:1-3 The mild and easy yoke of Christ has made our sabbath duties more delightful, and our sabbath restraints less irksome, than those of the Jews; but we are the more guilty by neglecting them. Surely God's wisdom in giving us the sabbath, with all the mercy of its purposes, are sinfully disregarded. Is it nothing to pour contempt upon the blessed day, which a bounteous God has given to us for our growth in grace with the church below, and to prepare us for happiness with the church above?The narrative of what relates to the construction of the sanctuary is now resumed from Exodus 31:18. CHAPTER 35

Ex 35:1-35. Contributions to the Tabernacle.

1. Moses gathered all the congregation of the children of Israel, &c.—On the occasion referred to in the opening of this chapter, the Israelites were specially reminded of the design to erect a magnificent tabernacle for the regular worship of God, as well as of the leading articles that were required to furnish that sacred edifice [Ex 35:11-19]. (See on [29]Ex 25:1-40; [30]Ex 27:1-21; [31]Ex 30:1-31:18).The command to observe the sabbath, Exodus 35:1-3; and to bring a free-will offering to the Lord, Exodus 35:4,5. The furniture of the tabernacle, Exodus 35:6-19. Men and women bring their jewels for the same, Exodus 35:20-24. Understanding women spin, Exodus 35:25,26. The chief of the people bring in precious stones and spices, Exodus 35:27-29. God endues Bezaleel and Aholiab with a spirit of wisdom for this work, Exodus 35:30-35.

No text from Poole on this verse.

And Moses gathered all the congregation of the children of Israel together,.... According to Jarchi, on the morrow after the day of atonement; that is, the next day after his descent from the mount, being desirous of setting about the building of the tabernacle, and making all things appertaining to it as soon as possible; which had been retarded through the sin of the golden calf, and making reconciliation for that:

and said unto them, these are the words which the Lord hath commanded, that ye should do them; namely, the law of the sabbath, as it had a peculiar relation to the making of the tabernacle, and the freewill offerings to be made on that account; for as for the commands, or other ordinances, whether ceremonial or judicial, the people had been made acquainted with them before.

And Moses gathered all the congregation of the children of Israel together, and said unto them, These are the words which the LORD hath commanded, that ye should do them.
1. the congregation] see on Exo Exodus 12:3.

1–3. Command to observe the sabbath. A repetition of the substance of Exo Exodus 31:12-17 (note that v. 2 is in the main identical verbally with Exodus 31:15), placed here apparently as a reminder to the Israelites that the sabbath must not be broken even for sacred purposes.Verse 1. - All the congregation. All the Israelites were to be allowed the privilege of making offerings for the tabernacle (Exodus 25:2-7), 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, 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." The sight of the glory of Jehovah, though only of the back or reflection of it, produced such an effect upon Moses' face, that the skin of it shone, though without Moses observing it. When he came down from the mountain with the tables of the law in his hand, and the skin of his face shone אתּו בּדבּרו, i.e., on account of his talking with God, Aaron and the people were afraid to go near him when they saw the brightness of his face. But Moses called them to him, - Viz. first of all Aaron and the princes of the congregation to speak to them, and then all the people to give them the commandments of Jehovah; but on doing this (Exodus 34:33), he put a veil upon (before) his face, and only took it away when he went in before Jehovah to speak with Him, and then, when he came out (from the Lord out of the tabernacle, of course after the erection of the tabernacle), he made known His commands to the people. But while doing this, he put the veil upon his face again, and always wore it in his ordinary intercourse with the people (Exodus 34:34, Exodus 34:35). This reflection of the splendour thrown back by the glory of God was henceforth to serve as the most striking proof of the confidential relation in which Moses stood to Jehovah, and to set forth the glory of the office which Moses filled. The Apostle Paul embraces this view in 2 Corinthians 3:7., and lays stress upon the fact that the glory was to be done away, which he was quite justified in doing, although nothing is said in the Old Testament about the glory being transient, from the simple fact that Moses died. The apostle refers to it for the purpose of contrasting the perishable glory of the law with the far higher and imperishable glory of the Gospel. At the same time he regards the veil which covered Moses' face as a symbol of the obscuring of the truth revealed in the Old Testament. But this does not exhaust the significance of this splendour. The office could only confer such glory upon the possessor by virtue of the glory of the blessings which it contained, and conveyed to those for whom it was established. Consequently, the brilliant light on Moses' face also set forth the glory of the Old Covenant, and was intended both for Moses and the people as a foresight and pledge of the glory to which Jehovah had called, and would eventually exalt, the people of His possession.
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