John Calvin Commentary Exodus 25:2

"Speak unto the children of Israel, that they take for me an offering: of every man whose heart maketh him willing ye shall take my offering." — Exodus 25:2 (ASV)

Speak unto the children of Israel. If any objector should raise a question about the time in which I have thought fit to introduce this history,¹¹⁴ although I would not stubbornly contend with him, I still have not only a probable, but a sure reason for my opinion.

For it appears to me that I clearly gather from Exodus 33 that the tabernacle was already built before Moses brought down the first tablets from the Mount. It is said there that, as a sign of their divorce, so that the people might know they were rejected by God, Moses took the tabernacle and pitched it separately for himself outside the camp. This was not for his personal use, because it is expressly said that he did not dwell there, but that he went out of the camp as often as he desired to consult God, while Joshua was its keeper and guardian (aedituus.).

There is no doubt that this took place before his second ascent to bring down new tablets from the Lord; therefore, it is clear that the tabernacle was already erected. If anyone objects that it was not set up until the end of the second year, the reply is easy: it was newly placed in its proper position, so that being everywhere surrounded by the children of Israel, it might have all its guards, according to the twelve tribes encamped in their due order. Furthermore, the tablets were then actually deposited in the Ark of the Covenant, and by them God represented Himself, so that without them the tabernacle was in a way empty. Finally, the solemn dedication is discussed there, for which the proper time had not arrived until, in testimony of God’s presence, the covenant was deposited in the Ark as a pledge.

To better remove all ambiguity, we must briefly calculate the time. In the third month from their exodus, the people reached Mount Sinai. On what day the Law was given is nowhere stated, unless we may probably conjecture that it was proclaimed about the end of that month. Thus, there will be eight months to be calculated until the day on which the tabernacle was dedicated, and the tablets deposited in the Ark of the Covenant, as Moses expressly says in the last chapter of Exodus. However, in the Book of Numbers, he relates that in the second month of that year, the people moved the camp from that place and departed to Kibroth-hattaavah.¹¹⁵ Since only one month passed between the dedication of the tabernacle and their departure, we must admit that the two ascents into the mountain had happened earlier.

Now, the question is, was he called to receive the first tablets in the beginning of the fourth month? If this is allowed, he could hardly have prescribed the building of the sanctuary before the end of the eighth month, for it would have been absurd to give¹¹⁶ the tablets of God’s paternal favor between the two ascents, while the separation of the tabernacle was testifying to their divorce from Him.

Thus, I establish the fact that four whole months were spent on this long and difficult work. And surely it was wonderful that such a short time should be enough, had incredible activity not surpassed everyone's expectation, while they all eagerly devoted themselves with tireless labor to speed up the work. It is probable that after God had established His covenant, He immediately delivered the ordinances concerning the tabernacle and its accessories, so that the people would not be without the external exercises of religion, which we have seen to be so very necessary.

But after the completion of the work, Moses was again commanded to come near to God with Nadab, Abihu, and the seventy elders. After the offering of sacrifices, he was taken up into the cloud to have close communion with God, where he spent about a month and a half. Having returned and becoming aware of the people's rebellion, the slaughter of the three thousand took place, and he commanded the people to mourn. How long he remained we do not know, but it is probable that at least a month passed before he was recalled.

We now have more than nine months; and if we add the month and a half during which he was kept on the mount, we will not be far from the end of the year. God then reconciled Himself to the people, and thus the proper dedication of the tabernacle soon followed, which took place in the second year at the beginning of the first month. After the Passover was celebrated, the sign for removal was given in the second month.

If any disagree with me, let them answer me: how is it consistent that Moses, having detected the people’s transgression, should then have begun to exhort them to build the sanctuary, when in his whole address there is no mention of idolatry? Surely, all things considered, we must be ready to confess that the people were still loyal when they so heartily consecrated their property to God.

But the whole question is sufficiently settled by what I have alleged from the testimony of Moses, namely, that before he came down with the first tablets the tabernacle was already in existence—unless, perhaps, it is objected that it was another tabernacle, different from that which was afterwards set up by God’s command. But this is a very foolish quibble, for Moses had no authority to make an earthly dwelling-place for God and to impose on it the sacred name by which the sanctuary is always honored. He expressly relates that God’s glory appeared in it, so that the people might more surely know that they were separated from God for their uncleanness, a matter we will discuss again in its proper place.

Again, the word לקח, lakach,¹¹⁷ implies that Moses took the tabernacle out of the camp to transfer it to another place. If anyone should now object that the tabernacle was arranged according to the pattern Moses saw on the mount, the reply is easy: Moses was not then first instructed in the true worship of God and heavenly mysteries on the mountain when he was kept there forty days, but already before the proclamation of the Law. Nor is there any doubt that the same things were then shown to him which he had learned before, so that the people might be more inclined to diligent meditation on the Law.

For, from the length of time, they could acknowledge that nothing was omitted which it would be useful for them to know. Although God could have instructed His servant in a moment so that nothing would have been lacking, He still chose gradually, and as if at His leisure, to form for Himself a perfect teacher; and this concession was made to the weakness of the people. For thus we read in Exodus 19:9,

Behold I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever.

And again, Exodus 20:21,

And the people stood afar off, and Moses drew near unto the thick darkness, where God was.

From this it is clear that there is no absurdity in saying that he had already seen the pattern of the tabernacle in which God would be worshipped.

But lest anyone object that I rest upon conjectures only, Moses himself plainly shows that, before he received the tablets, God gave him instructions concerning the making of the tabernacle. For twice in Exodus 25 it is said, Thou shalt put in the Ark the testimony which I shall give thee (Exodus 25:16, 21). From which it is clear that the tablets were not yet given when, from God’s command, he described the whole structure. From this we again infer that, when the tabernacle was set up, he went up into the mount to bring down the tablets which were to be placed in the Ark.

But, before he begins to discuss the construction of the tabernacle, he imposes a tribute upon the people, that each, according to his means, should contribute materials both for the tabernacle itself and for all its furniture. The heaving, or, תרומה, therumah,¹¹⁸ is here used simply for an offering, and is not, as in other passages, distinguished from another kind of sacrifice, which is called תנופה, thenuphah. But the Israelites are simply commanded to bestow from their abundance what may be sufficient for the worship of God.

It is indeed certain that all we have is God’s, and that all He bountifully gives us is polluted unless we devote it to His glory. Still, in His indulgence, He permits us the free use of all, if only we testify that it remains under His power and are ready to expend it as He shall command. Thus we duly offer alms as sacrifices of sweet-smelling aroma; although the rich may not exhaust himself to poverty, but, while he relieves the poor, enjoys the goods which he possesses. In sum, whatever we offer to God is like the first-fruits, by which we testify that all we have is consecrated to His glory.

Now, although He required no assistance from the people for the building and adorning of His tabernacle, since it was He who, for the sustenance for them all, daily rained down manna from heaven, yet He wanted everyone, from the very least to the greatest, to bring together, in testimony of their piety, whatever was necessary for the sacred work. But what He then would have spent on the visible sanctuary, He now requires for the building of His spiritual temple. Properly speaking, it is He alone that builds His Church; yet He uses the work of men and will have many builders associated with Him, so that the building of His Church may arise in some measure by the labor of men, as He also ascribes the praise of its prosperity and success to them.

Meanwhile, we offer nothing which He Himself has not bestowed, just as the Israelites gave nothing but what had been derived from His bounty alone. Therefore, He distributes the gifts of His Spirit in certain measures (1 Corinthians 12:7), so that, as each has received more or less, he may employ it on the building of the Church. But this should be the best incentive to activity: that no one is so poor or humble that his offering is not acceptable and pleasing, however small it may be, and almost worthless in the eyes of men.

Moreover, it must be observed that the tribute is not demanded authoritatively, but it is declared that each should freely offer what he pleased. For, from the beginning, Paul’s word was true, that God loveth a cheerful giver (2 Corinthians 4:7); and all Scripture teaches us that no obedience is pleasing to God except what is voluntary. For, although the word ידבנו, yidbenu,¹¹⁹ is variously rendered by the translators, the sum comes to this: that the gift of each would be pleasing to God according to the cheerful alacrity of his mind.

The old interpreter (i.e., the Vulgate) has it “qui offert ultroneus,” (he who offers voluntarily); but this is rather more paraphrastic than literal.¹²⁰ Others differ from each other: some understand the relative as referring to the offering, and translate it, “whose heart shall have voluntarily given it;” others, “He who shall have shown his heart liberal, or willing.” The second rendering is the right one.

¹¹⁴ “ “Calvin here hath a singular opinion by himself concerning the time of erecting the tabernacle, with the parts and members thereof, which begin here to be described; for he thinketh that the tabernacle was built and set up before Moses had brought the first tables; and his reasons are these: — 1. There is mention made of the tabernacle, 33-7, immediately after Moses was come down with the tables in his hand, which he broke; and therefore the tabernacle being presently after spoken of, must be made before. Answer. This was not the great tabernacle which was afterwards made for God’s service, for that tabernacle was not set without the Host, as this was, but in the midst: This was not the great tabernacle which was afterwards made for God’s service, for that tabernacle was not set without the Host, as this was, but in the midst: Lippoman. But it was Moses’s tabernacle, whither the people had access to consult with God. Jun. 2. In this chapter it is said, verse 16, ‘Thou shalt put in the ark the testimony, which I shall give thee;’ therefore he received the testament before he made the ark, wherein he was to put it. Answer. This followeth not, that the ark was therefore made first, but that the form thereof was described first how it should be made, which was in the Mount; after which form it was made after that Moses had received the tables of the testimony. 3. When Moses cometh to exhort the people to build the tabernacle, he maketh no mention at all of their apostasy and idolatry; therefore it is evident, that they were yet sound, they had not yet committed that sin, seeing they do so cheerfully consecrate their best things to the Lord.

¹¹⁵ “Sepulchra concupiscentiae.” — .” — Lat..

¹¹⁶ “Les tables comme instrument de la faveur paternelle de Dieu.” — .” — Fr.

¹¹⁷ לקח, the verb (to take,) whose future, , the verb (to take,) whose future, יקח, occurs , occurs Exodus 33:7. — . — W

¹¹⁸ A.V., an offering; ., an offering; margin, heave-offering. See heave-offering. See note on on Deuteronomy 12:6, ante, p. 132.p. 132.

¹¹⁹ The third person singular masculine future of נדב, with the pronoun affix , with the pronoun affix נו, , it. The verb signifies to do, or give, anything with a cheerful readiness. - The verb signifies to do, or give, anything with a cheerful readiness. - W

¹²⁰ The concluding sentence omitted in Fr.