EXPOSITION
THE CALL OF BEZALEEL AND AHOLIAB. The directions for the construction of the tabernacle and its furniture being now complete, and the composition of the holy oil and the holy incense having been laid down minutely, it only remained to designate the persons to whom the oversight of the work was to be especially entrusted. These were to be two—Bezaleel, of the tribe of Judah, as head and chief; Aholiab, of the tribe of Dan, as his assistant. There can be no doubt that they were selected, primarily, as already possessing superior artistic powers and acquirements; but in appointing them God promised an infusion of special wisdom and knowledge, so that they were at once naturally and supernaturally fitted for their task. It is important to note that artistic ability is thus distinctly recognised as being quite as much a gift of God as any other, and indeed as coming to man through the Spirit of God (Exodus 31:3). Artistic excellence is not a thing to be despised. It is very capable of abuse; but in itself it is a high gift, bestowed by God on a few only, with the special intent that it should be used to his honour and glory—not indeed in his direct service only—but always so as to improve, elevate, refine mankind, and thus help towards the advancement of God's kingdom
I have called by name. God "calls by name" only those whom he appoints to some high office, as Moses (Exodus 3:4; Exodus 33:12), Cyrus (Isaiah 45:3, Isaiah 45:4), and here Bezaleel and Aholiab. He honours us highly in even condescending to "know us by name," still more in "calling" us. Bezaleel is traced to Judah in Chronicles through five ancestors—Uri, Hur, Caleb, Hezron, and Pharez, Judah's son by Tamar. The genealogy, though less contracted than most of those in Exodus, probably contains two or three omissions. The son of Hur. Hur, the grandfather of Bezaleel, is thought to be the person mentioned in Exodus 17:10, and Exodus 24:14.
The Spirit of God. There is no article in the Hebrew, any more than in Genesis 1:1; and some would therefore translate "a Divine Spirit"; but no change is needed. Ruakh elohim contains in itself the idea of singularity, since God has but one Spirit. The Holy Spirit is the medium of communication whereby God the Father bestows all gifts upon us. In wisdom, and in understanding, and in knowledge. By the first of these terms is meant the power to invent and originate; by the second ability to receive and appreciate directions and suggestions; by the third, such information as is acquired by experience and acquaintance with facts. Bezaleel was to have all these, and, in addition, was to be wise in all manner of workmanship; i.e.—to possess manual dexterity, the power of artistic execution.
The result of these gifts would be to enable him—1. To devise cunning works—i.e; to design everything excellently; and 2. To work in all manner of workmanship—i.e; to carry out his designs with success. It has been said that "as everything that had to be done was prescribed in strict and precise detail, there was to be no exercise of original powers of invention nor of taste" (Cook); but this was scarcely so. The forms of the cherubim, the patterns to be woven into the stuffs, or embroidered on them, the shapes of the vessels, of the capitals of the pillars, and of the laver were not prescribed in the directions. Bezaleel and Aholiab would have had to design them after such a description as Moses could give of the "pattern" which he had seen in the mount. In doing this, there would be much room for the exercise of inventive power and taste.
In cutting of stones—i.e; "in Genesis-curling." The fabric of the tabernacle was entirely of metal, cloth, and wood. In carving of timber. Rather "cutting." The word is the same as that used of the stones. And no ornamental "carving" of the woodwork was prescribed.
Aholiab appears to have had the entire charge of the textile fabrics, both woven and embroidered (Exodus 38:23). Of the tribe of Ban. It is remarkable that Hiram, the chief artist employed by Solomon for the ornamental work of the temple, was also a descendant of Dan (2 Chronicles 2:14). Yet the Danites were in general rather warlike and rude than artistic (Genesis 49:17; Deuteronomy 33:22; Judges 13:2; Judges 18:11, Judges 18:27). In the hearts of all that are wise hearted have I put wisdom. "Unto him that hath shall be given. Those who were already "wise hearted—possessed, that is, of artistic power—were selected by God to receive extraordinary gifts of the same kind.
Contain an enumeration of the various works already commanded to be made The same order is observed, except that here the tabernacle itself is placed first, and the altar of incense takes its natural position next to the candlestick.
The cloths of service. Rather "the vestments of office'—i.e; the distinguishing vestments of the High Priest, which he alone was allowed to wear. These were the blue robe, the ephod, the girdle of the ephod, and the breast-plate (Exodus 28:6-2). The holy garments. The rest of the High Priest's dress—i.e; the linen drawers, the diapered tunic, the inner girdle and the mitre (Exodus 28:39, Exodus 28:43; Le Exodus 16:4), which constituted his whole apparel on the great day of atonement. The garments of his sons—i.e, the linen drawers, tunics, girdles, and caps, mentioned in Exodus 28:40, Exodus 28:42.
HOMILETICS
Artistic excellence.
I. ITS FOUNDATION A NATURAL GIFT. God singled out from the mass of the people such as were "wise hearted." A natural foundation was necessary for his spirit to work upon. It is generally allowed, in the case of a poet, that "nascitur, non fit." But the same is true of all art-genius. Every artist, be he poet, painter, sculptor, musician, or mere designer of furniture, requires to have a something implanted within him from the first, out of which his artistic power is to grow, and without which he could never attain to excellence. Bezaleel and Aholiab were such persons. They were men of natural genius, with a special aptitude for the task to which they were set.
II. THE NATURAL GIFT MAY BE LARGELY INCREASED AND IMPROVED BY GRACE. There is a natural affinity between artistic excellence and spirituality. God, who gives artistic power originally for wise and good purposes, will, if men use the power worthily, augment it by the direct action of his Spirit on their intellects. Those poets, painters, etc; who have been good men, have found their artistic ability improve with time. Those who have lived evil lives have found it deteriorate. The spirit of devotion gave to the school of Angelico, Francis, and Perugino, its wonderful power and intensity. Milton's religious ardour sublimised his poetry. The best art has always had a religious purpose, and derived much of its excellence from its association with religion. Men who regard their gifts as a trust, and exercise them in the fear of God, find constantly that their conceptions grow in grandeur and dignity, while their execution becomes more and more happy. The spirit of God fills them with wisdom, and understanding, and knowledge, and even with "all manner of workmanship."
III. ON THE OTHER HAND, THE NATURAL GIFT MAY BE PERVERTED TO EVIL, AND BECOME A CURSE BOTH TO ITS POSSESSOR AND OTHERS. There is no intellectual power which is not liable to misuse. Artistic excellence is perhaps more liable to it than most others. If it is divorced from moral goodness, and made a mere instrument of self-glorification, it becomes debased at once. And the decline is easy from bad to worse. "Facilis descensus Averni." There are few things which have worked greater evil in the world than high artistic genius combined with moral depravity. A whole generation may be utterly corrupted by a single sensualistic poet. Sculpture and painting have less influence; yet still a sensualistic school of either may have a most deleterious effect upon the morals of an age. It is of the greatest importance that such a perversion of artistic genius should not take place. It should be impressed on all that their artistic powers are the gift of God, to be accounted for just as much as other gifts; to be used, as all gifts are to be used, to his honour; to be made to subserve the ends for which his kingdom has been established upon earth—the advance of holiness, the general elevation, refinement and spiritualisation of mankind, and the special purifying to himself of a peculiar people, zealous of good works.
HOMILIES BY J. ORR