Exodus 35:5
Take you from among you an offering to the LORD: whoever is of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass,
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35:4-19 The tabernacle was to be dedicated to the honour of God, and used in his service; and therefore what was brought for it, was an offering to the Lord. The rule is, Whosoever is of a willing heart, let him bring. All that were skilful must work. God dispenses his gifts; and as every man hath received, so he must minister, 1Pe 4:10. Those that were rich, must bring in materials to work on; those that were skilful, must serve the tabernacle with their skill: as they needed one another, so the tabernacle needed them both, 1Co 12:7-21.This prohibition is here first distinctly expressed, but it is implied Exodus 16:23. 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).

Whosoever is of a willing heart, for God values not forced or grudged services, 2 Corinthians 9:7. Take ye from amongst you an offering unto the Lord,.... That is, they were to take a part of their substance, of what they were possessed of, every man according to his ability, out of what he had in his hand that was suitable, and present it as a freewill offering to the Lord, for the use of the tabernacle to be built, and the service of it:

whosoever is of a willing heart; that is, of a generous and liberal disposition:

let him bring it, an offering of the Lord; or an offering to him, otherwise not; if brought niggardly and grudgingly it would not be acceptable, for God loves a willing and cheerful giver:

gold, silver, and brass: here and in the four following verses, the several things are particularly mentioned, which would be wanted in building the tabernacle, and in the service of it, and therefore would be acceptable; and they being exactly the same, and delivered in the same words and in the same order as in Exodus 25:3 the reader is referred to the notes there. See Gill on Exodus 25:3. See Gill on Exodus 25:4. See Gill on Exodus 25:5. See Gill on Exodus 25:6. See Gill on Exodus 25:7.

Take ye from among you an offering unto the LORD: whosoever is of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass,
5. from among] from; ‘among’ is wrong. The prep. is the one rendered ‘of’ (i.e. from) in Exodus 25:2.

an offering (twice)] a contribution, Heb. terûmâh; see on Exodus 25:2.

of a willing heart] cf. on Exodus 25:2.

brass] bronze or copper, as Exodus 25:3.Verses 5-10 correspond to vers. 2-7 of ch. 25, the correspondence in the list of offerings being exact. 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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