MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 35:30-35
GENIUS
No more instructive chapter on human genius has ever been written than this. It tells us what genius is. It traces it to its origin. It describes its duties and responsibilities. It warns us of the dangers to which it is exposed. Bezaleel and Aholiab are representative men. They belong to a class which comprises the poets, philosophers, sculptors, artists, and skilled artizans of every age. The narrative suggests—
I. What genius is.
1. Wisdom der. from חָכַם. To fasten the attention upon, to judge, to decide; LXX. σόφια, Vulg. sapienta, and is employed in various instances to denote the highest exercise of the mind, and the prime qualification of the workman in any manner of work.
2. Understanding from תָּבַן. To see into or discriminate; i.e., the perceptive faculty; LXX. σύνεσις, Vulg. intelligentia.
3. Knowledge from יָדַע. To experience. Practical acquaintance with fact; LXX. ἐπιστήμη, Vulg. scientia.
4. All manner of workmanship, dexterity of hand. There is nothing equal to the Old Bible definitions. No modern dictionary could give a more accurate definition of genius than this.
II. That genius is the gift of God. “The Lord … hath filled him with the Spirit of God,”—the spirit of Elohim. The same spirit who inspired Balaam (Numbers 24:2), Azariah (2 Chronicles 15:1), Zechariah (2 Chronicles 24:20).
1. We must, of course, carefully distinguish between the inspiration of Moses, e.g., and that of Bezaleel. The one was inspired to reveal moral truth, binding on the hearts and consciences of men, the other to perform work of a very different character. Hence the former was, for the time being, infallible; the latter might neglect to employ his gifts, or divert them into an improper channel.
2. But never let us forget that genius is one of God’s mightiest gifts (James 1:17). The intellect in all its phases and faculties, is inbreathed by God, and is the highest tribute to His glory, and the strongest argument for His existence. “The heavens declare the glory of God,” but their proclamation is silence compared with the speculations of the philosopher, the imagination of the poet, and the discourse of the orator, with music, and sculpture, and song.
III. That genius only reaches its highest level when devoted to the service of God. “The Lord hath called by name,” &c.
1. Because it belongs to God and is in affinity with God. No degradation is more complete and disastrous than genius working apart from, or in antagonism to. God—Byron, Shelley, &c. The most splendid geniuses have been those who have walked humbly with their God—Moses, Isaiah, Paul, Augustine, Bacon, Newton, Faraday, &c.
2. Because the service of God is the noblest ministry in which it can engage. That is the delight of the unfallen intelligencies. It is a crime, therefore, to exclude the intellect from this province. God does not ask for our ignorance, He condemns it. The mind of man was created in order that it might be employed for God, and God has provided spheres for its exercise in His written word and in the worship of His holy name. And what loftier service can man render either to His God and to his fellow, than to unfold the truths that have been revealed for man’s guidance in this world, and his hopes for that which is to come?
3. Because in serving God its own highest interests are promoted. In God’s presence it is elevated and transfigured. When has poetry been so sweet, eloquence so rich, logic so subtle, eloquence so moving, philosophy so pure, learning so varied and so exact, and art so sublime, as when consecrated to God?
IV. That genius should not be above practical work. “To work in gold and silver,” &c. Carlyle has defined genius as “an infinite capacity for taking pains.” So says our text. An unproductive genius is inconceivable. Men of great intellectual powers have given way to idleness and have perverted their powers. But here they have failed. Then—
1. Genius must not be made an excuse for idleness. Because one man can do in three days what would take another man six, he must not lounge away the remaining time.
2. Genius must not be an occasion for imposition upon others. Aholiab had to perform the work allotted to him as much as the most illiterate Israelite. Yet this is a great danger. It is held by some, almost axiomatically, that “geniuses need not work. Let that be done by the hewers of wood and drawers of water while we do the thinking.”
V. That true genius is unselfish, Exodus 35:34. They were not to be miserly of their intellectual powers, but to impart their skill and knowledge, as much as possible, to others. It is not only theologians or lawyers who are to be charged with keeping the “key of knowledge.” Genius is a trust, and the man who devotes it to selfish uses, and neglects to improve others by it, commits a sin against God. In conclusion, Learn—
i. To cultivate gratitude to God for the existence of genius in the world, and for what genius He has given you. ii. To recognise your responsibility to God for what the genius of others has placed within your reach, and what your own genius enables you to do. Cultivate it in yourself, encourage it in others. iii. To feel the duty and privilege of laying all the stores of genius on the altar for the service of God.—J. W. Burn.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Moral Law! Exodus 35:1-35.
(1.) The ceremonial law was like a scaffolding around a building which is being slowly and gradually raised. When the building is completed, the scaffolding is taken away. But the moral law is like the rafters, deep sunk in the building itself. These cannot be taken away without the ruin of the whole structure of revelation.
(2.) The ceremonial law is like the bright petals of a blossom, which drop off to make room for the fruit. But the moral law is like the stem, which upholds both blossom and fruit. For God is holy—God is good; and therefore the law of holiness and goodness must, like God, endure for ever.
“Thy God is good, His mercy nigh,
His love sustains thy tottering feet;
Trust Him, for His grace is sure,
Ever doth His Truth endure.”
—Zehn.
Art-Inspiration! Exodus 35:30-35. Few minds are sunlike, sources of light to themselves and to others. Most are moons, which shine with a derivative and reflected light. Bezaleel and Aholiab drew their skill from Divine inspiration. Indeed, it has been said by Cicero that all great men are in some degree inspired. They are divinely qualified for their respective missions. Was not Gutenberg inspired to invent printing, with the view to a world-wide diffusion of the Word of Life? The history of nations and of the Church affords numerous illustrations of this species of inspiration in the raising up of special men to certain works when such needed to be done.
“Oh, I see the crescent-promise
Of the Spirit hath not set;
Ancient founts of inspiration
Well through all my labours yet!,”
Grace-Genius! Exodus 35:32.
(1.) Hume says that the richest genius, like the most fertile soil, when uncultivated, shoots up into the rankest weeds; and instead of vines and olives for the pleasure and profit of man, produces to its slothful owner a plentiful crop of poisons.
(2.) But is Hume right? Is it not unsanctified genius which thus shoots up lank and long, rank and strong? Genius, under the influence of Divine grace, will never become the deadly Byronic euphorbia. However splendid talents may compel our admiration, they have no right to claim the general esteem of mankind, when their possessor exercises them without due regard of what is due to the welfare of the human race, and conducive to the glory of God.
“Yet man, dim-sighted man, and rash as blind,
Deaf to the dictates of his better mind,
In frantic competition dares the skies.
And claims precedence of the ONLY-WISE.”—Guyon.
Work-Results! Exodus 35:35.
(1.) The labours of Bezaleel and Aholiab, from a worldly point of view, were evanescent. The tabernacle, which they constructed with such rare skill, passed away. All its precious materials and workmanship disappeared like a beautiful dream of the morning, and not a trace of them now remains on the face of the earth. Yet, notwithstanding this, the work of Bezaleel and Aholiab was abiding in its spiritual results. Israel reaped the benefit of it through all their generations. We ourselves are better for it to-day. Our Christianity, our civilisation itself, is based upon the fleeting fabric which the Jewish artists created in the wilderness.
(2.) Our work may appear far less important and far more transient than theirs. Many of the tasks in which we engage serve very brief, and apparently trifling purposes indeed. But let us overcome this temptation by the thought that, while the outward aspects of our daily labours may pass away in the changes of time, the inward spiritual substance will remain. Their results will live and act for good or evil when that night has come upon us in which no man can work.
“In this glorious calling
Work till day is o’er;
Work, till evening falling.
You can work no more.
Then your labour bringing
To the King of kings,
Borne with joy and singing
Home on angels’ wings.”
—Boner.