Êxodo 35

Êxodo 35

Irving Jensen (Online) - Used by Permission View Chuck Swindoll's chart of Exodus, Summary Chart of The Book of Exodus DELIVERANCE FROM OPPRESSION PREPARATION FOR WORSHIP Redemption from Egypt Ex 1:1-18:27 Revelation from God Ex 19:1-40:38 Getting Israel Out of Egypt Getting Egypt Out of Israel! Narration Legislation Birth of Moses Ex 1-2 Call of Moses Ex 3-6 Conflict with Pharaoh Ex 7-10 Exodus from Egypt Ex 11-12 Red Sea Crossed Ex 13-15 Journey To Sinai Ex 16-18 Law Given Ex 19-24 Tent Plan Ex 25-31 Idol Worship Ex 32-34 Tent Built Ex 35-40 Subjection Redemption Instruction Suffering and Liberation of People of God Guidance of God Worship of God Moses and Burdens of Israel Pharaoh and Plagues Upon Egypt Red Sea Deliverance Wilderness Provision Sinai Instructions Bondage and Oppression Deliverance and Provision Law Pattern and Construction Israel in Egypt Ex 1:1-13:16 Israel to Sinai Ex 13:17-18:27 Israel at Sinai Ex 19:1-40:38 God's People Enduring Bondage God's Grace Revealed in Redemption God's Glory Manifested in Worship Egypt 430 Years (15% of Exodus) Wilderness 2 Months (30% of Exodus) Mt Sinai 10 Months (55% of Exodus) From Groaning To Glory! Jensen's Survey of the Old Testament - online Click for Excellent Map of Route of the Exodus Click another Exodus from Egypt Click for Events during the Sojourn at Kadesh-Barnea GENESIS EXODUS human effort and failure divine power and triumph word of promise work of fulfillment a people chosen a people called God’s electing mercy God’s electing manner revelation of nationality realization of nationality SUMMARY OF THE PENTATEUCH (from Believer's Study Bible) Exodus 35:1 Then Moses assembled all the congregation of the sons of Israel, and said to them, "These are the things that the LORD has commanded you to do. These are the things Ex 25:1-40 31:1-11 34:32 commanded you to do: Mt 7:21-27 Ro 2:13 Jas 1:22 Exodus 35 Resources - Multiple Sermons and Commentaries Then Moses assembled all the congregation of the sons of Israel, and said to them, "These are the things that the LORD has commanded you to do. Bush - God having now become reconciled to his people, and the covenant which they had, on their part, annulled by their recent transgression, having been graciously renewed, the delayed work of building the Tabernacle is ordered to go on. This edifice was to be constructed and furnished of materials supplied by the liberality of the people; and they were now gathered together to receive afresh the intimation of the Lord’s will respecting the undertaking. Exodus 35:2 "For six days work may be done, but on the seventh day you shall have a holy day, a sabbath of complete rest to the LORD; whoever does any work on it shall be put to death. Six days: Ex 20:9,10 23:12 31:13-16 34:21 Lev 23:3 De 5:12-15 Lu 13:14 whoever: Nu 15:32-36 De 5:12-14 Lu 13:14,15 Joh 5:16 Heb 2:2,3 Heb 10:28,29 Exodus 35 Resources - Multiple Sermons and Commentaries COMMAND TO REST ON THE SEVENTH DAY...OR ELSE! For six days work may be done, but on the seventh day you shall have a holy day, a sabbath of complete rest to the LORD - It is interesting that he speaks of no work on one day, because he is getting ready to describe work on the Tabernacle, but that was to be restricted to 6 days each week. Bush - The directions now given are prefaced with a repetition of the law of the Sabbath. As the sanctification of the seventh day is all along represented as a point of prime moment in the system of religious service ordained by God, we are not to be surprised to find it again and again insisted on and enforced in a great variety of ways. In the original the command is given in terms of peculiar emphasis;—‘On the seventh day there shall be to you holiness, a sabbath of sabbatism to the Lord.’ On that day no work was to be done, not even the work of the tabernacle. The sanctity of the Sabbath was greater than that of the sanctuary, and its holy rest must not be invaded under any pretence whatever. However important the outward apparatus of worship, it was of less consequence than the spiritual necessities of the soul. One day in seven was none too much to be devoted to a hallowed recess from secular business, and to a devout meditation upon those themes which the Sabbath was intended to familiarise to their minds. It was a day commemorative of a rest that was past, and typical of one that was to come. Its peculiar designation, ‘sabbath of sabbatism,’ points to a special plenitude in the degree of rest which it implied, as if it were a designed shadow of that rest, spiritual and eternal, which remains for the people of God. Whoever does any work on it shall be put to death - This seems a bit severe for not keeping the sabbath day holy, but God was serious about impressing on the people, not just the day per se, the idea of holiness to the LORD, as well as the idea that they were to learn to trust their LORD to supply for their needs since they would be doing no work on this one day. Bush - Whosoever doeth work therein shall be put to death. The clear and explicit declaration of this precept and its frequent repetition, could leave room for no possible doubt as to the will of God respecting it; and consequently the guilt of violating it would be enhanced in proportion. On these grounds, therefore, the severe penalty of death is annexed to the command, from which it is evident that it was considered in this relation as a judicial statute. Later in Numbers we find an example of Israel carrying out a stoning a man who broke the Sabbath gathering wood! And what was the effect? There are not other records after this stoning of anyone breaking the Sabbath! Now while the sons of Israel were in the wilderness, they found a man gathering wood on the sabbath day. 33 Those who found him gathering wood brought him to Moses and Aaron and to all the congregation; 34 and they put him in custody because it had not been declared what should be done to him. 35 Then the LORD said to Moses, “The man shall surely be put to death; all the congregation shall stone him with stones outside the camp.” 36 So all the congregation brought him outside the camp and stoned him to death with stones, just as the LORD had commanded Moses. (Numbers 15:32-36) Related Resource: Why does Exodus 35:2 require the death penalty for working on the Sabbath? | GotQuestions.org Exodus 35:3 "You shall not kindle a fire in any of your dwellings on the sabbath day." Ex 12:16 Ex 16:23 Nu 15:32-36 Isa 58:13 Exodus 35 Resources - Multiple Sermons and Commentaries NOT EVEN A FIRE ON THE SABBATH Related Passages: Exodus 12:16 ‘On the first day you shall have a holy assembly, and another holy assembly on the seventh day; no work at all shall be done on them, except what must be eaten by every person, that alone may be prepared by you. Exodus 16:23 then he said to them, “This is what the LORD meant: Tomorrow is a sabbath observance, a holy sabbath to the LORD. Bake what you will bake and boil what you will boil, and all that is left over put aside to be kept until morning.” You shall not kindle a fire in any of your dwellings on the sabbath day - See the example above from Numbers of a man gathering wood presumably for a fire, disobedience which cost him his life! Note the Exodus passages above implying there was to be "no cooking" just eating the necessities which were pre-prepared. NET Note - Kindling a fire receives special attention here because the people thought that kindling a fire was not work, but only a preparation for some kind of work. The Law makes sure that this too was not done. Bush - Ye shall kindle no fire, &c. Not, probably, that fires in their private dwellings were absolutely forbidden at all seasons, for the winters in Judea are often very cold, but the design seems to have been mainly to prohibit fires being made for the purpose of carrying on the work of the sanctuary, just about to be commenced, the importance and sacredness of which they might interpret as constituting a license for a breach of the Sabbath. By this precept they were taught, on the other hand, that no plea of this kind would avail; that none of the various processes of fusing or moulding the gold, or silver, or brass appointed for the work of the tabernacle would be allowed to interfere with the devout observance of holy time, when every thing but the duties of worship were to come to a solemn pause. NET Note - The presence of these three verses (Ex 35:1-3) in this place has raised all kinds of questions. It may be that after the renewal of the covenant the people needed a reminder to obey God, and obeying the sign of the covenant was the starting point. But there is more to it than this; it is part of the narrative design of the book. It is the artistic design that puts the filling of the Spirit section (31:1–11) prior to the Sabbath laws (31:12–18) before the idolatry section, and then after the renewal there is the Sabbath reminder (35:1–3) before the filling of the Spirit material (35:4–36:7). Exodus 35:4 Moses spoke to all the congregation of the sons of Israel, saying, "This is the thing which the LORD has commanded, saying, This is: Ex 25:1,2 Exodus 35 Resources - Multiple Sermons and Commentaries PASSING GOD'S WORD ON TO THE PEOPLE Related Passage: Exodus 25:1; 2 Then the LORD spoke to Moses, saying, “Tell the sons of Israel to raise a contribution for Me; from every man whose heart moves him you shall raise My contribution. Note that beginning with Exodus 35:4 through the end of the book there is a significant amount of repetition of material previously covered in Exodus 25-31. The difference is that Exodus 25-31 was God instructing Moses on Mount Sinai and now it is Moses passing on God's words to the people of Israel regarding the construction of the Tabernacle of God. NET Note adds that "The book now turns to record how all the work of the sanctuary was done. This next unit picks up on the ideas in Exod 31:1–11. But it adds several features. The first part is the instruction of God for all people to give willingly (35:4–19); the next section tells how the faithful brought an offering for the service of the tabernacle (35:20–29); the next section tells how God set some apart with special gifts (35:30–35), and finally, the narrative reports how the faithful people of God enthusiastically began the work (36:1–7). Moses spoke to all the congregation of the sons of Israel, saying, "This is the thing which the LORD has commanded, saying - The phrase This is the thing which the LORD has commanded, saying indicates that Moses is passing along exactly what God had related to him in the 40 days and nights on Mount Sinai. He did not add to it nor subtract from it and thus functioned as a perfect herald of the King. Exodus 35:5 'Take from among you a contribution to the LORD; whoever is of a willing heart, let him bring it as the LORD'S contribution: gold, silver, and bronze, whoever: Ex 25:2-7 Jdg 5:9 Ps 110:3 Mk 12:41-44 2Co 8:11,12 9:7 Exodus 35 Resources - Multiple Sermons and Commentaries VOLUNTARY CONTRIBUTIONS FROM THE HEART Related Passages: Exodus 25:2-7 “Tell the sons of Israel to raise a contribution for Me; from every man whose heart moves him you shall raise My contribution. 3 “This is the contribution which you are to raise from them: gold, silver and bronze, 4 blue, purple and scarlet material, fine linen, goat hair, 5 rams’ skins dyed red, porpoise skins, acacia wood, 6 oil for lighting, spices for the anointing oil and for the fragrant incense, 7 onyx stones and setting stones for the ephod and for the breastpiece. Take from among you a contribution to the LORD; whoever is of a willing heart - The heart in context refers to their will, their volitional choices. In obedience to Exodus 25:2ff, Moses passes on God's instructions. God does not want people to give because of manipulation. This same description of a willing heart is found in Ex 35:21 and Ex 35:29. Given this repetition, it is clear that God desires our heart (leb) response, a response out of love not legalism. This same heart attitude is to accompany all giving in the NT Paul writing "Each one must do just as he has purposed in his heart, not grudgingly (grievous, sorrowful, with a heavy spirit) or under compulsion (external pressure or coercion - Leaders, do you hear God's caveat?), for God loves a cheerful (hilaros = happy, glad or cheerful state of mind and not one overcome with laughter or mirth, or one humorously affected.) giver." (2 Cor 9:7) The contribution is clearly (from context) a free will offering. Young's Literal calls the contribution a "heave offering." The Hebrew word for contribution (teruwmah) is translated in the Septuagint with the word aparche which means firstfruits, a technical term for the first portion of grain and fruit harvests and flocks offered to God first. THOUGHT - God did not need their gifts or ours, but He graciously gives fallen men the privilege of being part of His grand plan of redemption! We call that divine benevolence or amazing grace! God wants us to give with open hearts and hands, and not as if He were trying to pry open our fingers to loosen our grip on what we possess (which by the way He gave us!). Freewill offerings are a reflection of our trust in Jehovah -- if we give as His Spirit leads, will He provide for my needs (if you have any doubts see Php 4:19+)? In short, giving is a matter of worship of God and faith in God. Contribution (08641)(teruwmah from rum = to be high or lifted up) means to present (as offered up), especially in sacrifice or as tribute to be lifted up toward heaven by the priest (thus the name heave offering. It is used of an amount taken from a larger quantity for a sacred purpose: it can include sacrifice (Ex 29:27), money (Ex 30:13), or produce (Nu 15:19). It is perhaps better understood as a contribution since it was a freewill offering. The traditional meaning of "heave-offering" derives from the idea of "elevation," a root (rum) meaning "to be high" lying behind the word. Teruwmah is used of contribution of materials for building (Ex. 25:2; 35:5); offering of an animal for sacrifice (Ex. 29:27; Nu 6:20); financial offering for the priests (Nu 31:52); an allotment of land for the priests (Ezek. 45:6, 7); or even the materials for an idol (Isa. 40:20). In one instance, this word is used to describe a ruler who received bribes (Pr 29:4). Willing (05081)(nadib from nadab - give willingly as in Ex 25:2) means inclined, generous, noble. The main thought of this adjective is an uncompelled and free movement of the will unto divine service or sacrifice (Ex. 35:5, 22; cf. 2 Chr. 29:31; Ps. 51:12). As noun it means noble birth. Gilbrant - Derived from the verb nādhav, "to give freely," the noun nādhîv is found over twenty-five times in the Hebrew Bible. The verb is used to denote either material or persons who are completely dedicated to Yahweh. It is attested elsewhere in Semitic only in Samaritan. When used in the context of temple or tabernacle construction, the adjective is used to describe the willingness of offering oneself (1 Chr. 28:21) or possessions (Exo. 35:5, 22; 2 Chr. 29:31) wholly to the service of Yahweh. The bulk of the usages of the noun, however, are used to describe a person who is a "noble." Habitually behaving in a voluntary fashion would perhaps cause someone to be thought of as "noble," but when nādhîv is used as a noun, a person of political rank seems to be indicated. Perhaps the tie lies in that fact that noblemen would have more resources. (Complete Biblical Library Hebrew-English Dictionary) Bush - Of a willing heart. Heb. נדיב לבו nedib libbo, willing (in) his heart. The original term נדיב nadib, signifying free, spontaneous, liberal, and sometimes rendered noble, is more frequently employed as a designation of princes, from the generosity, and nobleness, and largeness of soul by which they are supposed to be characterised. In its substantive form it occurs Ps. 68:9, ‘Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance when it was weary.’ Heb. ‘a rain of liberalities;’ which Chandler in his Life of David, vol. 2. p. 61, renders, ‘a shower, as it were voluntarily falling,’ and refers it to the abundant supply of manna and quails which descended upon the Israelites like a falling rain from heaven, an interpretation which seems to be confirmed by Ps. 78:24, 27, ‘He opened the doors of heaven, and rained down manna upon them to eat. He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea.’ Hamilton - The Hebrew verb for the “moving” of one’s heart is nādab. Some form of the root n-d-b occurs frequently with the giving of gifts for the sanctuary: the verb nādab (Ex 25:2; 35:21, 39); the adjective nādîb in construct form (35:5, 22); the noun nĕdābâ (Ex 35:29; 36:3). The meaning of the root can best be determined by noting the parallel words in Num. 21:17–18: “Spring up O well, Sing about it, about the well the princes (šārîm) dug, that the nobles of the people (nĕdîbê hāʿām) sank.” In Judg. 5:2, 9 (the Song of Deborah) the Hitpael of nādab appears in participial form to refer to the individual of means who voluntarily answers the call to arms or who contributes his resources to the fighting enterprise. The bottom line is that a person who is described as n-d-b is magnanimous. Nadib - 26x in 25v - generous man(1), moved(1), noble(3), noble man(1), nobleman(1), nobles(7), prince(2), prince's(1), princes(6), willing(2), willing man(1). -- Exod. 35:5; Exod. 35:22; Num. 21:18; 1 Sam. 2:8; 1 Chr. 28:21; 2 Chr. 29:31; Job 12:21; Job 21:28; Job 34:18; Ps. 47:9; Ps. 83:11; Ps. 107:40; Ps. 113:8; Ps. 118:9; Ps. 146:3; Prov. 8:16; Prov. 17:7; Prov. 17:26; Prov. 19:6; Prov. 25:7; Cant. 6:12; Cant. 7:1; Isa. 13:2; Isa. 32:5; Isa. 32:8: Criswell - The Christian gift of giving ought to be exercised as an act of worship with preparation, purpose, and joy. Giving that is reluctant or coerced is not pleasing to God, "for God loves a cheerful giver." Let him bring it as the LORD'S contribution: gold, silver, and bronze - I like that description as the LORD's contribution, not Moses' contribution, not Miriam's contribution, etc, but the LORD's which makes sense because it all belongs to Him anyway!