The Pulpit Commentary — Exodus — Volume 2 — Section 232

(3) all varieties of human skill. The design was to make a. palace for Jehovah: 11 beautiful and glorious hou~e. 2. Alnwdant. There was to be no stint in the gift.s. Profuse liberalit)• befitted the occaHion. Grudging in our gifts to God betrays an unworthy spirit. 3. Free-will offerings (ver. 2). This point is put in the foreground. 'l'he people were to bring n.n offering-" Of every man that giveth it willingly with his heart ye she.11 take my offoring." Observe in this---(1) The people first offered themselves to God (eh. xxiv. i), then their gifts. 'l'his is the true order. Compare wha.t is so.id of the Macedonian believers (2 Cor. viii. 1-G). (2) The giving of themselves to God was followed by the de1•otion to his smTice of the best of their possessions. The consecra- tion of self, as formerly remarked, includes a.11 other consecrations. If we a.re God's, then all is God's that is our,;. He has the first claim on everything we have. Our best ought cheerfully to be dedicated to him. (3) God values only such gifts as come from a willing heart. He loves the cheerful giver (2 Cor. ix. 7). He puts no value on givings which are not cheerful. (4) Frec-vdll offerings are necessarily ve.rious in kind and amount. Not all could give gold, or silver, or precious stones. Some, whose meanR were small, could probably give only their labour in working up the gifts of the wealthier. Each gave as he was able, and according to the kind of material in his JJOssession. So far, however, e.s the gifts were offered willingly, they met with God's acceptance. 'l'he giver we.s accepted in his gift, not according to its absolute amount, but according to his ability, and to the spirit in which he gave. (Cf. 2 Cor. viii. 12.) And all the gifts were needed. The variety which they exhibited we.s po.rt of their appropriarenesi;. What one could not furnish another could. Many kinds of gifts are required in Christ's service, and there is none so poor but he can furnish something which othen, have not at command. The Lord accepts, and will use, all. (5) God's dwelling with his people must rest on a voluntary basis. They must wish him to dwell among them, and must prove their wish by voluntarily providing the materials for his sanctuary. A living Church will show its desire for God's presence, and will evince its gratitude, and its sense of obligation to him, by large and willing gifts in his service. 'l'hesc, indeed, are not conclusive e.s proofs of genuine spiritual interest; but the absence of them speaks with sufficient plainness of spiritual coldness. (6) The ideal state in the Church is that in which " ordinances of Divine service " are freely supported by the gifts of the people. This principle found distinct expression, not simply in the free- will offerings for the making of the tabernacle, but in the general arrangements of the Jewish economy. The law prescribed amount~=anded tithes, etc., but the ful- filment of the obligation was left to the individual conscience. It was not enforced by icgal means. What was given had to be given freely. II. THE IDEA OF THE TABERNACLE. Some remarks on this E<ubject seem called for before entering on the study of details. A firm grasp of the central idea is essential to a right understanding of the parts. The tabernacle may be considered-(]) .Actually, as the literal dwelling-place of Jehovah with his people; (2) symbolically, e.s in its different parts and arrangements symbolical of spiritual ideas; and (3) typi,cally, as prophetic of better thir.gs to come. The typical treatment, however, will best be connected with what is to be said under the two former heads. 1. .Actually, the tabernacle was the place of Jehovah's dwelling with his people (ver. 8). This is to be viewed as, on the one side, a privilege of the Church of Israel; but, on the other, as a step towards the realisation of the great end contemplated by God from the first, as the goal of all his gracious dealings with our race, namely, the taking up of his abode among them. God s~eks an abode with men. He cannot rest with perfect satisfaction in his love to them till he Las obtained this abode (Ps. cnxii. 13, 14). He wuihes kl dwell with them. 'l'he Listory of revelation may be viewed as but a series of steps towards the realisation of this idea. The steps are the following-(1) God dwelling with men in the visible r;o;r,ct,mry ef tl,e Jew&-the tabernacle and tAllllple. This served important ends. It brought God near to men. It enabled them to grasp the reality of his presence. It was, Lowever, but a very imperfect stage in the realisation of the truth. It would not Lave suited a universal religion. There was, besides, no congruity between the natw-e of the spiritual Deity and a building "made with hands." It was but an outward, local presence which ·this visible sanctuary embod1ed. The union between the dwelling all(] tl,e Dweller was not inherent or essential; it could at any moment be dissolved. llighcr rea.Ji:;atioDb of tLe idea were po~~iblc. (2) God dwelling with men in Christ. (:II. XXV. 8, 0.) THE nnoK OF F,XODUS. 24!i