Chapter 31

1 Bezaleel and Aholiab are called and made meet for the work of the tabernacle. 12 The observation of the sabbath is again commanded. 18 Moses receiveth the two tables.

2. I have called. Having given detailed directions for the construction of the tabernacle and its equipment, and the preparation of its supplies, God next appointed those who were to have the oversight of the work. Bezaleel was to be in charge, with Aholiab as his assistant. Without doubt these men were selected because of their superior talent and previous experience. To this God promised to add special wisdom and knowledge. Thus they were fitted both naturally and supernaturally for their task (see PP 214; DA 827; Matt. 13:12). Gifts of wisdom, knowledge, and skill for doing secular work are as surely given men by God as are spiritual gifts 1 Cor. 12:8). The church as verily needs among its members those who are Bezaleels and Aholiabs as it does those who are Isaiahs and Pauls. Only those whom God calls to some special service does he “call by name” (Ex. 3:4; Isa. 45:1–4).

3. Filled him. The Holy Spirit would impart to Bezaleel “knowledge,” or factual information, “understanding,” or common sense in the application of known facts, and “wisdom,” or discernment, sound judgment, and discretion. In addition he was to receive additional skill in “workmanship,” including both dexterity and art as a master craftsman.

4. To devise. He was to have not only the gift of creating designs but the ability to execute these designs. While specific directions were given Moses for the construction of the sanctuary and its equipment, nothing had been said concerning many details, such as the form of the cherubim, the patterns to be woven or embroidered in the various textiles, the shapes of the vessels, the capitals of the pillars, or the laver. Much would depend upon the initiative, inventiveness, taste, and craftsmanship of those in charge of the work.

6. Aholiab. It seems from ch. 38:23 that Aholiab was to superintend the design and production of the textile fabrics, including both weaving and embroidery. It is interesting to note that Hiram, the chief artist Solomon employed to make the ornamental work of the Temple, was also a descendant of Dan (2 Chron. 2:13, 14).

In the hearts. Every artist, whether he be poet, painter, sculptor, musician, or designer, must have within him a natural talent, without which he can never attain to excellence. Such gifts should be regarded as a sacred trust from God, to be used for His glory and for the betterment of mankind—not for the advancement of self. Failing this, one’s great ability may contribute only to moral depravity. Manual labor was sanctified by God for the construction of the tabernacle. Our Lord dignified physical labor by devoting most of His years on earth to the carpenter shop in Nazareth (see Mark 6:3). Paul supported himself by working as a tentmaker (Acts 18:1–3).

10. Cloths. Or, “finely worked garments” (RSV). These were the distinguishing vestments of the high priest, which he alone was permitted to wear. They included the blue robe, the ephod, the girdle of the ephod, and the breastplate. The other “holy garments” that made up the high priest’s attire were the linen drawers, the tunic, the inner girdle, and the miter. The “garments of his sons” included their linen drawers, tunics, girdles, and caps (ch. 28).

13. My sabbaths. One of the striking features of the closing chapters of Exodus is the recurring admonition to sacred observance of the seventh-day Sabbath (see chs. 16:22–30; 20:8–11; 23:12; 34:21; 35:2, 3). This attests the great importance of the Sabbath, for no other commandment of the Decalogue is so mentioned. The reference here made to its observance is not merely a repetition of similar notices; it introduces the Sabbath as a “sign” between God and His people, and it warns that the penalty for Sabbath violation is “death.”

A sign. God had already given the Israelites circumcision as a “sign” in their flesh of His “covenant” relation with them (Gen. 17:9–14; Acts 7:8). Now the Sabbath was to be an additional “sign” of this covenant relationship, not in the flesh but in the heart (Ex. 31:12, 13, 16, 17; Jer. 31:31–33; Eze. 20:12, 20; 2 Cor. 3:3).

14. Defileth it. More exactly, “profanes it.” The Sabbath is holy (Gen. 2:1–3); therefore it is a sin to bring into its sacred hours that which is common (see on Ex. 12:16; 16:23). The Sabbath is defiled when any unnecessary work is done upon it. Acts of mercy, of necessity, or of religious observance are not forbidden on that day (Matt. 12:1–13; Mark 2:23–28).

Put to death. This severe penalty was a constant reminder that Sabbath violation severed the covenant relation between the Lord and the people. The Sabbath was the distinctive sign of loyalty to God, and its violation was therefore an offense of the gravest character, an act of treason against the divine government (see Ex. 35:2; Num. 15:32–36).

15. Sabbath of rest. Literally, “rest of restfulness” (see on chs. 16:23–26; 20:10). This expression implies complete rest from all secular concerns (Ex. 35:2; Lev. 23:3; Isa. 58:13).

17. Was refreshed. The very fact that God uses language here distinctly adapted to human experience shows how earnestly He desired to impress upon His people their obligation to Him and the need of their following His example. There can be no more convincing reason for complying with a divine command than that God Himself has set the example (John 13:13–15; 1 Peter 2:21).

18. Two tables of testimony. God had informed Moses that the ark in the holy of holies was to contain this “testimony” (ch. 25:16). Since this was the chief purpose of the ark, and the ark was the most sacred article of furniture in the tabernacle, it is appropriate that this section dealing with the structure of the tabernacle and its officiants should close with a statement regarding that which gave the ark and the tabernacle their significance. “Two tables” should be “the two tables,” those which God had already promised Moses (ch. 24:12), and which were supernaturally inscribed (ch. 32:16). The writing of the Ten Commandments on stone (Deut. 4:13) points to their immutable and eternal character (Matt. 5:17–19). The two tables emphasize man’s obligation—to God (the first four commandments), and to his fellow men (the last six; Matt. 22:36–40). The two tables of stone folded together like a book (EW 32).

Ellen G. White comments

1-6CT 59, 351; Ed 36

2, 3 CT 314

2-6COL 349

3     ML 110; 7T 162

3-57T 132

12, 13  8T 117

12-16FE 449; 9T 212

12-17MM 164; 9T 17

12-18Ev 232; 9T 16

13   CW 117; Ed 250; FE 507; MM 121; TM 137; 6T 350, 361; 7T 109; 8T 198; 9T 230

13, 14  TM 134

13, 14, 17        PP 313; 7T 122

13, 17  PK 184

13-17PK 179; 7T 105; 8T 94, 210

15-17TM 135

16   MM 215

16, 17  6T 349; 8T 196, 198; 9T 94

16-18FE 507

17   Ev 538; GC 437; GW 149; SR 141

18        GC vi; PK 181; SL 49; SR 148, 153; 6T 10