Exodus 31 · John Calvin
2. See, I have called by name Bezaleel . In the remainder of this work we shall follow the course of the history to the end of Deuteronomy, where the death of Moses himself is recorded. Although God had omitted nothing which related to the form of the tabernacle, but had accurately prescribed every thing that was to be done, still the actual difficulty of the work might have overwhelmed both Moses and the whole people with despair; for this was no ordinary work, or one on which the most skillful artificers might exercise their ingenuity, but a marvelous structure, the pattern of which had been shewn on the Mount, so that it might seem incredible that any mortals should be able by their art to compass what God had commanded. Besides, they had been entirely engaged in servile tasks in Egypt, such as would extinguish all intellectual vigor, and prevent them from aspiring to any liberal arts. Hence we gather that all, who obediently follow God’s voice, are never destitute of His aid. In all our difficulties, then, let this prayer encourage us to proceed: Augustin. Confess. 10. 40. “Et tota spes mea non nisi in magna valde misericordia tua. Da quod jubes , et jube quod vis .” See also ibid ., Section 45, 7. Edit . Bened ., Tom. 1, pp. 184, 186, 191; et Tom. 10. 851 A. “Give what Thou commandest: and command what Thou wilt.” To “call by name,” is equivalent to rendering eminent, so that Moses signifies that Bezaleel should be something extraordinary, as being endowed with a peculiar gift. Thus Cyrus is said in Isaiah 45:4 , to be called by his name, because in the purpose of God he had been destined in a remarkable manner to execute such great things. Still, although the call of Bezaleel was special, because, as I have just said, God entrusted to him an unusual and by no means ordinary work, we gather that no one excels even in the most despised and humble handicraft, except in so far as God’s Spirit works in him. For, although “there are diversities of gifts,” still it is the same Spirit from whom they all flow, ( 1 Corinthians 12:4 ;) and also as God has seen fit to distribute and measure them out to every man. Nor is this only the case with respect to the spiritual gifts which follow regeneration, but in all the branches of knowledge which come into use in common life. It is, therefore, a false division, when ungodly men ascribe all the means of our support partly to nature and God’s blessing, and partly to the industry of man, since man’s industry itself is a blessing from God. The poets are more correct who acknowledge that all which is suggested by nature comes from God; that all the arts emanate from Him, and therefore ought to be accounted divine inventions. The utility of this doctrine is two-fold; first, that all things which have reference to the support and defense of life, whenever we meet with them, should excite our gratitude, and that whatever seems to be derived from man’s ingenuity, should be regarded as proofs of God’s paternal solicitude for us; and, secondly, that we should honor God as the Author of so many good things, since He sanctifies them for our use. Moses applies many epithets to the Spirit, because he is speaking of so remarkable a work; yet we must conclude, float whatever ability is possessed by any emanates from one only source, and is conferred by God. This is the only difference, that Bezaleel was endued with consummate excellence, whilst God makes distribution to others according to His pleasure.
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.