Beneath the Gold (Exodus 25:10)

Of what wood were the tabernacle pieces made? Shittim wood [acacia wood] (Exodus 25:10)

As the Israelites wander in the wilderness en route from Egypt to Canaan, the tabernacle serves as a portable “sanctuary”, the dwelling place of the divine presence (Exodus 25:8). God meticulously outlines the plans for its furnishings (Exodus 25:10-40). The inventory begins with its most famous piece, the ark of the covenant (or testimony) (Exodus 25:10-22).

“They shall construct an ark of acacia wood two and a half cubits long, and one and a half cubits wide, and one and a half cubits high. (Exodus 25:10 NASB)

The ark of the covenant is a box containing the tablets or tables of the Law a.k.a. The Ten Commandments (Exodus 25:16). It is a holy treasure chest.

Waldemar Janzen (b. 1932) defines:

The word ark (’aron) is used once in the sense of coffin (of Joseph; Genesis 50:26) and a few times with the meaning money box (as in II Kings 12:10; II Chronicles 24:8). However, of its 193 occurrences in the Old Testament, 184 refer to the ark of the covenant, as in our present context. (Janzen, Exodus (Believers Church Bible Commentary), 338)

Philip Graham Ryken (b. 1966) clarifies:

Sometimes the ark of the covenant is compared to Noah’s ark (Genesis 6:14), or even to the little ark or basket that saved baby Moses from drowning (Exodus 2:3). However, the Hebrew word used in these passages is not the one used here; there is no linguistic connection. (Ryken, Exodus: Saved for God’s Glory (Preaching the Word), 815-16)

The ark’s dimensions are defined precisely (Exodus 25:10-16). James K. Bruckner (b. 1957) describes:

The ark measured two and a half cubits long, a cubit and a half wide, and a cubit and a half high. A “cubit” (“forearm”) was the distance from the elbow to the end of the middle finger. The ancient world used various measures, but the generally accepted length of a cubit was between seventeen and a half and eighteen inches. The ark was approximately forty-five inches by twenty-seven inches by twenty seven inches. The ratio between its length and width is five to three—close to what...has recently been termed the “golden ratio.” (Bruckner, Exodus (New International Biblical Commentary), 239-40)

Though its ultimate fate is unknown, the holy object plays a prominent role in Israel’s history. Godfrey Ashby (b. 1930) chronicles:

The ark (Hebrew ’ărôn)...was carried about apart from the tabernacle at times and even taken into battle as a sort of mascot or palladium (I Samuel 4:1-11). Eventually, it was placed in the Jerusalem Temple by Solomon (I Kings 8:1-9). After this, there is no record of what happened to it. (Ashby, Exodus: Go Out and Meet God (International Theological Commentary, 121)

God even specifies the lumber with which the ark will be constructed: acacia wood. The Hebrew term for this structural timber is shittîym. Most translations render the building material as “acacia wood” (ASV, CEV, ESV, HCSB, MSG, NASB, NIV, NJKV, NLT, NRSV, RSV) though the King James Version opts for the transliterated “shittim wood” (KJV).

Loren D. Crow (b. 1963) delineates:

It is almost certain that the word shittim (KJV) refers to common acacia, an evergreen tree that attains twenty to thirty feet in height. Its branches are long and spindly, ending in yellow flowers. A member of the mimosa family, its wood is excellent for building (Exodus 26:15). (Watson E. Mills [b. 1939], “Plants of the Bible”, The Mercer Dictionary of the Bible, 694)

Hans Arne Jensen (b. 1936) bolsters:

Translation of the Hebrew word shittah as ‘acacia wood’ is supported by the fact that the Arabic plant name sunt, a linguistic equivalent of the Hebrew shittah, designates certain species of acacia in Egypt, Arabia and southern Israel (Michael Zohary [1898-1983] 1982). (Jensen, Plant World of the Bible)

Acacia wood is a close-grained hardwood that is darker and harder than oak. With the exception of the variety native to Australia the acacia features thorns. Egyptian mythology associated the acacia with the characteristics of the tree of life, as seen in the Myth of Osiris and Isis.

Wilma James (1905-1996) depicts:

The acacia tree reaches a height of 20 to 25 feet even in waste places, but is frequently shrubby in appearance. It has soft, feathery foliage and in early spring is covered with sprays of fragrant yellow blossoms which produce fruit capsules resembling a pea pod. The rough orange-brown bark encases a hard fine-grained, and insect-resistant wood. Along with these qualities and its presence on the desert, the acacia was ideal for a building material. (James, Gardening with Biblical Plants: Handbook for the Home Gardener, 6)

Acacia wood is featured prominently in the construction of the tabernacle, also supplying its structure and furnishings (Exodus 25:10, 13, 23, 29, 26:15, 26, 32, 37, 27:1, 6, 30:1, 5, 35:7, 24, 36:20, 31, 36; 37:1, 4, 10, 15, 25, 28, 38:1, 6).

Nahum M. Sarna (1923-2005) analyzes:

Other than in Isaiah 41:19, Hebrew shittim always refers to the timbers used in the construction of the Tabernacle and the appurtenances. A few biblical place-names testify to the presence of acacia groves in the region of the Land of Israel. There are about eight hundred different species of acacias, but only a few have an upright trunk suitable for cutting timbers for construction. These yield very hard, durable, but lightweight planks. The Hebrew shittah may well be an Egyptian loan word. (Sarna, Exodus (The JPS Torah Commentary), 158)

Victor P. Hamilton (b. 1941) annotates:

The Septuagint translates “acacia wood” (‘āsê šittim) as “decay-resistant wood” (xula asēpta). Perhaps acacia wood is the equivalent of California redwood. In ancient Egypt it was considered a holy tree. A number of sites in the Bible have this tree as part of their name: Shittim (Numbers 25:1; Joshua 2:1, 3:1); Abel Shittim (Numbers 33:49); Beth Shittah (Judges 7:22); Nahal Hashshittim (NIV, “the valley of acacias”) in Joel 3:18. (Hamilton, Exodus: An Exegetical Commentary, 455)

Allan A. Swenson (b. 1933) locates:

Acacia trees are common in some areas of the Sinai, especially Acacia seyal. This species and another, A. tortilis, are, botanists agree, the acacia trees that are most likely meant in these many passages in the Bible. From the Dead Sea area southward, acacias can be found in abundance. They favor ravines and wadis, with good reason. Although they can tolerate conditions few other trees can stand, acacias must have water at some time of the year. They obtain it from the rains that rush in brief, sporadic floods through these ravines before the water is swallowed by the desert sands. (Swenson, Plants of the Bible: And How to Grow Them, 157)

Alan Ray Buescher (b. 1955) adds:

Most grow in the Judean desert, the Negeb, and Sinai, while one type (Acacia raddiana) is found in the central and northern parts of Israel. The acacia (Hebrew šhittîm) is a hardy tree, able to withstand the extreme climactic conditions of the desert. Acacia is used for fuel, construction, and shade. The trunk, branches, and leaves also provide food for a variety of animals. Although some types of acacia are shrublike, 4-5 meters (13-16 feet) in height, others have central trunks and can reach heights of 12-15 meters (40-50 feet). (David Noel Freedman [1922-2008], Eerdmans Dictionary of the Bible, 12)

Jewish Midrash asserts that the choice of acacia is predetermined. Rashi (1040-1105) cites that one of the first things the patriarch Jacob did upon entering Egypt was to plant the Shittim trees that would be used in the tabernacle hundreds of years later.

Attempts have been made to attach symbolic meaning to the acacia. Brevard S. Childs (1923-2007) summarily rejects:

The continuing attempt to find a symbolic meaning in the choice of wood, e.g. it was a cedar like the trees of Paradise (Benno Jacob [1862-1945]), has no basis in the text. (Childs, The Book of Exodus: A Critical, Theological Commentary (Old Testament Library), 523)

While symbolic meaning has been largely dismissed, there are practical reasons for the lumber’s selection. The acacia carries the advantages of availability, workability and durability as the wood is abundant in the Sinai, is easily worked and is an enduring wood.

Charlie March (b. 1956) surmises:

As a woodworker I find it interesting that God prefers acacia wood for its sturdy and lightweight nature. Most likely it was also locally available. (March, A Carpenter’s View of the Bible, 91)

The acacia was plentiful in the region making it easily accessible. As some species maintain a shrublike appearance, many have speculated that the burning bush was an acacia (Exodus 3:2). Given its preponderance, the Israelites might have selected the timber without provocation.

Tudor Parfitt (b. 1944) notes:

In many arid zones in Africa, the acacia is the archetypical tree. In the Sinai desert—the land bridge between Africa and Asia—the acacia species rules supreme. It would have been just about the only building material available in the wilderness...The wood of the acacia is exceptionally hard, very heavy, very dense, and will last for a long time. In desert conditions, it would not perish. In Egypt there are acacia panels that have survived for well over 3,000 years. (Parfitt, The Lost Ark of the Covenant: Solving the 2,500-Year-Old Mystery of the Fabled Biblical Ark, 63)

The Israelites likely had experience working with the wood. Gayle A. McCoy (1917-2013) speculates:

The acacia wood from which the ark was constructed grows in both the Sinai and Egypt. It was used extensively in Egypt, so the Hebrew craftsmen knew how to work with it. A species of this acacia tree grows in Arizona and Mexico. The Hebrew workmen had made mummy cases of acacia wood which were expertly carved. Mummy cases found in recent years are still in as good a condition as when built about four thousand years ago. Acacia wood is very durable. Prior to the time of building the ark, while in Egypt, the Hebrew wood craftsmen, made beds, stools, throne chairs and arks or as we would call them, boxes or chests. Solid wood furniture was the only form of furniture in ancient Egypt. The ark and the furniture of the tabernacle was the height of their artistic achievement and would remain so for centuries. (McCoy, God’s Golden Box: The Ark of the Covenant, 79)

Acacia wood is known for its durability. Randall Price (b. 1951) observes:

Acacia trees are native to the Sinai Desert, and the wood was considered so durable that the Septuagint (the Greek version of the Old Testament) translated the Hebrew for “acacia wood” as “incorruptible wood.” (Price, Searching for the Ark of the Covenant: Latest Discoveries and Research, 15)

Acacia wood is not prone to scraping. It can be cleaned using water as its density prevents liquid from permeating it and causing damage. It can also go untreated and unprotected. It is resistant to fungus; in fact, acacia extract is used to improve the durability and fungal resistance of cheaper types of wood. The acacia also possesses natural barriers to predators as its thorns contain poison which deters insects and the sap excreted by its thorns attracts ants which discourage competing plants. The use of acacia wood insures that the ark is built to last.

As acacia trees generally grow in desert regions, the wood is perfectly suited for a wilderness sanctuary. The ark’s tumultuous history would justify this need for durability.

Stuart Munro-Hay (1947-2004) tracks:

The Ark of the Covenant...led a vigorous active life. Created in the desert from acacia wood...it travelled [sic] extensively in makeshift wagons, suffering the extremes of hot and cold. It swelled and shrank. It went on campaign, resting in tents. Its journeys were not smooth, and it was at times badly shaken in transit (killing those who tried to lend a hand to support it [II Samuel 6:2-11, I Chronicles 16:5-13].) It was conveyed on ox-carts or on the shoulders of priests. It was captured by the Philistines [I Samuel 4:11, 5:1-2]...It saved itself, to Dagon’s detriment, and was sent away in a cart [I Samuel 6:1-12]. It was enshrined at Shiloh and finally in Jerusalem [II Samuel 6:12-17]. (Munro-Hay, The Quest for the Ark of the Covenant: The True History of the Tablets of Moses, 207)

Through all of its journeys, there is no record of damage to the ark.

In addition to its practicality, acacia wood is attractive and as such is still prized in making furniture. It can be polished and produces a unique color do in large part to its grain. The wood can actually change its color when viewed in different lighting. This chatoyancy is not common in wood.

Despite its aesthetic advantages, the acacia would not be visible in the ark of the covenant as the chest was overlaid with gold. Randall Price (b. 1951) inspects:

Magnifying this imperishable quality was the pure gold that overlaid the wood (Exodus 25:11). It may have been applied as gilding (like gold leaf); an idea perhaps denoted by the language of Hebrews 9:4 “covered on all sides with gold.” This was the method used on wooden furniture of the period as evidenced in finds from Egyptian tombs. Thin leaves of gold were glued to a fine layer of plaster spread over the wood or applied as hammered sheets to the wood with small nails. However, the rabbinical interpretation of the Hebrew term for “overlay” here is more substantial. According to the Talmud, this indicates thin boxes of gold placed on both the inside and outside of the acacia wood, making it a three-layered box. (Price, Searching for the Ark of the Covenant: Latest Discoveries and Research, 15)

Thomas B. Dozeman (b. 1952) asserts:

The ark of the testimony is anything but a simple wooden box, devoid of iconography. The structure of the ark remains acacia wood, with the dimensions 2½ cubits long × 1½ cubits wide × 1½ cubits high (about 3¾ feet long × 2¼ feet wide × 2¼ feet high). But it is lavished in pure gold both inside and outside of the box with an additional molding of gold. The outside includes gold rings, two on each side, and wooden poles, also covered in gold, which are used to carry the ark. (Dozeman, Exodus (Eerdmans Critical Commentary), 614)

The ark is built with quality materials. Given its concealment, the acacia wood is selected for its function, not form. Its history demonstrates that acacia wood was the right timber for the job.

Why did God regulate such a seemingly insignificant detail as the wood used in constructing the tabernacle? Do you think that there was a primary reason acacia wood was used or was it a combination of its benefits? Is there symbolic significance connected to this particular lumber? Why is the ark not fashioned in solid gold like its lampstand (Exodus 25:31)? Is God as intimately involved in all aspects of life as during the construction of the tabernacle or is this an anomaly? Do the reasons for selecting humans for given tasks follow the same rationale as the choice of wood in building the tabernacle? What are the closest modern equivalents of the tabernacle and ark of the covenant? How important are building materials to a structure’s success? In what container do you keep your most cherished possessions?

Being gold plated as opposed to solid gold reduces the ark’s weight and allows for smoother transportation. The acacia serves as a solid foundation on which to lay the gold. In doing so, its own beauty is concealed. Like many who work behind the scenes and beneath the surface, acacia wood does not always receive the credit it deserves.

Rabbis Michael Katz (b. 1952) and Gershon Schwartz (1952-2004) advise:

How ironic that the Talmud records this anonymous axiom—“The only benefit from the acacia is when it is cut down”—without acknowledging that the acacia actually has an important and sacred use in traditional Jewish life before it is cut down. Two of the primary ingredients in the ink for Torah scrolls, tefillin, and mezuzot come from the acacia tree. One is...gumi, “gum acacia,” also known as gum arabic, a thickening agent made from the dry sap of this tree. The other is...afatzim, “nutgalls” or “gallnuts,” made from a growth on the acacia...Why, then, did Rabbis claim that “The only benefit from the acacia is when it is cut down” when it did have clear uses even before it was cut down? Perhaps this is a case of Rabbinic exaggeration: The acacia does not produce an edible fruit. Or this may be a case where many people were not aware of the usefulness provided by the sap and gall of the acacia...Thus, it is not really true that “The only benefit from the acacia is when it is cut down.” For Jews, there is nothing more sacred than a Torah scroll, and the Torah scroll requires an acacia before it is cut down. We should not judge a tree merely by its fruit. We also need to look at its inner essence, where we discover that there is great worth and benefit. So, too, we have to look inside people and discover that their real worth is often not what appears on the surface. (Katz and Schwartz, Searching for Meaning in Midrash: Lessons for Everyday Living, 94)

God’s selection of acacia wood serves as a reminder that the foundation, commonly concealed, is as critical as the more apparent surface.

When have you completed a thankless task? Who do you know who does not receive due credit? Who can you commend whose work often goes unnoticed or unappreciated?

“Underneath my outside face
There’s a face that none can see.
A little less smiley,
A little less sure,
But a whole lot more like me.”
- Shel Silverstein (1930-1999), ”Underface”, Every Thing on It, p. 132

Bezalel & Building (Exodus 31:2-6)

Name the two craftsmen who worked on the tabernacle. Bezalel and Oholiab (Exodus 31:2-6)

The Tabernacle served as the representation of the divine presence during Israel’s wilderness wandering. God goes to great lengths in planning this portable dwelling place, dictating six chapters of explicit instructions to Moses (Exodus 25:1-30:38). God not only cares about the design of the tabernacle but also who will implement the vision. Moses is not to construct the tabernacle nor would there be politicking to secure this government contract. Instead, God personally selects two master craftsmen: Bezalel and Oholiab (Exodus 31:2-6).

“See, I have called by name Bezalel, the son of Uri, the son of Hur, of the tribe of Judah. I have filled him with the Spirit of God in wisdom, in understanding, in knowledge, and in all kinds of craftsmanship, to make artistic designs for work in gold, in silver, and in bronze, and in the cutting of stones for settings, and in the carving of wood, that he may work in all kinds of craftsmanship. And behold, I Myself have appointed with him Oholiab, the son of Ahisamach, of the tribe of Dan; and in the hearts of all who are skillful I have put skill, that they may make all that I have commanded you: (Exodus 31:2-6 NASB)

From start to finish the tabernacle was a God given structure. Brevard S. Childs (1923-2007) observes:

For the Old Testament writer the concrete form of the tabernacle is inseparable from its spiritual meaning. Every detail of the structure reflects the one divine will and nothing rests on the ad hoc decision of human builders. There is no tension whatever between form and content, or symbol and reality throughout the tabernacle chapters. Moreover, the tabernacle is not conceived of as a temporary measure for a limited time, but one in which the permanent priesthood of Aaron serves throughout all their generation (Exodus 27:20ff). (Childs, The Book of Exodus: A Critical, Theological Commentary (Old Testament Library), 540)

F.B. Meyer (1847-1929) lauds:

The tabernacle with its contents was the subject of much divine thought and care. It was not a poor hut run up in an hour. It was not the creation of human fancy. Man was not the creator, but the executor of the divine program and plan. It was thus that God made the heavens and the earth. He was alone when the foundations of the heavens and earth were laid. To Him alone must be attributed, also, the pattern of the human life of our Lord, in which the tabernacle was duplicated in flesh and blood. In the minutest details, He is immediately interested; and in the most holy place of our nature, within the veil, there is a shrine, where angels might tread with reverence, because His holy presence is there.” (Meyer, Devotional Commentary on Exodus, 303)

The final instructions God gives regarding the tabernacle concern its artisans. The selection of craftsmen is a standard element in ancient building stories, especially in the region where the Bible was written (e.g., the Ugaritic Baal Cycle).

God hires local contractors for the job. Bezalel is “called by name” (Exodus 31:2), indicating a personal selection and perhaps an intimate acquaintance. Bezalel and Oholiab represent a balanced ticket as Bezalel hails from Judah in the south (Exodus 31:2), the largest tribe (Numbers 1:27), while Oholiab is from Dan (Exodus 31:6), one of the smallest tribes (Numbers 1:39), situated in the north.

God selects people who have already demonstrated talent with the requisite skill necessary to assemble the tabernacle. Some have even posed that Bezalel and Oholiab are representative of famous family guilds. It can be certain that they constitute highly skilled labor.

They likely acquired this skill set through slavery. Gene Edward Veith, Jr. (b. 1951) speculates:

Bezalel was probably already a skilled craftsman in the normal course of things before he received his divine commission...Ancient Egypt is renowned for its magnificent art, and although it glorified the Pharaohs, much of the actual labor was done by slaves. Perhaps Bezalel had been forced to adorn a pyramid. The Lord speaking to Moses indicated that He had given these gifts to Bezalel prior to the Sinai revelation. Furthermore, He states that He gave similar ability to others who would be helping Bezalel. (Veith, State of the Arts: From Bezalel to Mapplethorpe, 108)

Steven J. Binz (b. 1955) asserts:

There is a marked contrast between the dignity associated with work done in freedom and the brutal labor of slavery. God’s spirit is recognized as the source of the artisan’s skill, talent, and competence. There is pride and concern associated with mastery in the art of embroidery, metalwork, jewelry, and woodcarving. (Binz, The God of Freedom and Life: A Commentary on the Book of Exodus, 117)

Relatively little is known of Bezalel and Oholiab. Bezalel’s name appears nine times in Scripture; seven in Exodus (Exodus 31:2, 35:30, 36:1, 2, 8, 37:1, 38:22) and twice in Chronicles (I Chronicles 2:20; II Chronicles 1:5). Oholiab’s name is found only five times, all in conjunction with this building project (Exodus 31:6, 35:34, 36:1, 2, 38:23). There is some debate as to whether they worked in tandem or if Bezalel was the foreman. It appears that Bezalel holds a higher position as he is given preeminence.

Bezalel’s heritage is intriguing. His grandfather is named Hur (Exodus 31:2), a common name meaning “Whitey”. It is possible that this is the same Hur who famously propped up Moses’ hands during a victory over the Amalekites (Exodus 17:10-13).

The fact that Bezalel is from the tribe of Judah is noteworthy. Douglas K. Stuart (b. 1943) examines:

What is perhaps most significant about Bezalel’s family lineage is his being a Judahite. In all aspects of tabernacle service and maintenance, Levites were the only persons allowed responsibility. They alone could set up, take down, transport, maintain, or utilize anything pertaining to the tabernacle. But the original construction was another matter. The servants in God’s house were chosen for their duty by reason of birth lineage; but those who actually built it were chosen because of spiritual gifting. No Judahite would be able to touch anything in the tabernacle once it was constructed and sanctified, but until then the best craftsmen, regardless of tribe, would handle every part of it as they made it into a beautiful, portable divine dwelling for Israel’s God. (Stuart, Exodus (The New American Commentary), 649-50)

Victor P. Hamilton (b. 1941) resolves:

Hur’s grandson, Bezalel, is the foreman overseeing the tabernacle’s construction (Exodus 31:2; I Chronicles 2:19-20). Postbiblical Jewish literature sometimes “found” a husband for female figures in Scripture to whose husbands Scripture never refers (e.g., Dinah marries Job, and Rahab marries Joshua). Josephus (37-100, Antiquities 3.2.4 §54) says that Miriam married Hur. This creates marital ties between the tribe of Levi (Miriam) and the tribe of Judah (Hur), as does the marriage of Levite Aaron to Judahite Elizabeth (Exodus 6:23). (Hamilton, Exodus: An Exegetical Commentary, 270)

Bezalel possesses the impressive set of skills necessary to complete the task at hand. A mythology has developed around Bezalel’s giftedness. One Jewish tradition asserts that Bezalel is only twelve years old at time of his commissioning (Sanhedrin 69b). Godfrey Ashby (b. 1930) has dubbed Bezalel “the Leonardo da Vinci of the Hebrews” (Exodus: Go Out and Meet God (International Theological Commentary), 142).

Scott M. Langston (b. 1960) chronicles:

The image of Bezalel...became the medieval prototype of the master jeweler, while also contributing to a Christian mystical understanding of the relationship with God. Richard of St. Victor (1123-1173), as well as the author of the fourteenth century work The Cloud of Unknowing, portrays Bezalel as “the prototype of the ideal Christian labouring, like the jeweler in Pearl, towards a vision of God by his own spiritual effort with the help of divine grace.” Casting him as the model of the “earth-bound artist, achieving a spiritual vision of grace, by sheer craftsmanship and the perfection of accomplished art.” (Langston, Exodus: Through The Centuries (Blackwell Bible Commentaries), 226)

Bezalel is not merely a jack of all trades but a master. Even so, Nahum M. Sarna (1923-2005) clarifies:

The two personalities are not architects. They possess the necessary skills to fashion the several individual items in accordance with the instructions that they receive from Moses. However, when it comes to assembling the parts into an integrated whole, it is Moses personally who performs the task, not they [Exodus 16:35; Numbers 11:6; Joshua 5:12; Nehemiah 9:20-21]. This really has to be so, within the framework of the narrative, since only Moses carries a mental picture of the Tabernacle in its completed, coherent form. No one else knows the disposition of the individual components and the harmonious interrelationships of the constituent elements. (Sarna, Exploring Exodus: The Origins of Biblical Israel, 200-1)

Bezalel’s companion is Oholiab. Though most commonly spelled “Oholiab” (ASV, CEV, ESV, HCSB, MSG, NASB, NIV, NLT, NRSV, RSV), some translations render the name “Aholiab” (KJV, NKJV). Oholiab appears in the Bible only during his commissioning (Exodus 31:6) and the fulfillment passages of his task (Exodus 35:34, 36:1-2, 38:23). There is debate as to whether Oholiab serves as a co-leader or an assistant. At the very least, Bezalel is second in command on the project.

Oholiab’s name is ironic given his task. Randall C. Bailey (b. 1951) notes:

This name may reflect a wordplay since “Oholiab” can mean “father’s tent,” “father is my tent (= protection),” “the tent of the father,” “the father of the tent,” or the like. Further, names containing the word “tent” are prominent in the ancient Near East. (Bailey, Exodus (The College Press NIV Commentary), 330)

Having “tent” as part of one’s name is not irregular in the Bible. Oholibama (“A high place [is] my tent”), Oholah (“Her tent”) and Oholobah (“My tent [is] in her”) are other examples. Oholibama is one of Esau’s Canaanite wives (Genesis 36:2, 14, 18) while the last two names are metaphorical monikers that the prophet Ezekiel supplies to sinful Samaria and apostate Judah respectively (Ezekiel 23:4, 5, 11).

It is often said that “God does not call the equipped. He equips the called.” In this case God calls the equipped.

Bezael and Oholiab’s names suggest that they may have been born for a time such as this. Peter Enns (b. 1961) appraises:

If it is even valid to seek significance in the etymology of names (a last resort when other information is lacking), Bezalel probably means “in the shadow/protection of El [’el, a name of God].” Oholiab can mean either “father is my tent” or perhaps “father is a tent.” Thus, the names themselves may be an allusion to the tabernacle. (Enns, Exodus (The NIV Application Commentary), 543)

Why does Moses not build the tabernacle himself? Why does God not simply speak the tabernacle into being? Who constructs and fixes churches today? Is the task of church maintenance deemed important in your church? What task have you been gifted to do? Have you ever felt as though you were enacting God’s vision? Is there anything you feel that you were born to do?

The construction of the tabernacle is not merely a human effort. As is often the case, God allows humanity to partner with the divine will. In addition to his innate talent, Bezalel and crew are given a significant performance enhancer: the Spirit of God (Exodus 31:3), more specifically, the Spirit of El (as opposed to the personal name Yahweh). Elsewhere in the Pentateuch, the phrase “the Spirit of God” occurs only five times (Genesis 1:2, 41:38; Exodus 31:3, 35:31; Numbers 24:2) twice in connection with the building of the tabernacle (Exodus 31:3, 35:31).

William T. Miller (b. 1941) comments:

The statement in Exodus 31:3, I have filled him with divine spirit (or with the spirit of God), is quite striking. The only other use of the phrase by P is found in Genesis 1:2, the spirit of God swept over the face of the waters. William H.C. Propp (b. 1957) speaks of Bezalel the artist as a “theologian, exampling divine activity and rendering it active and comprehensible.” (Miller, The Book of Exodus: Question by Question, 314)

Terence E. Fretheim (b. 1936) theologizes:

Bezalel executes in miniature the divine creative role of Genesis 1 in the building of the tabernacle. The spirit of God with which the craftsmen are filled is a sign of the living, breathing force that lies behind the completing of the project just as it lies behind the creation. Their intricate craftsmanship mirrors God’s own work. The precious metals with which they work take up the very products of God’s beautiful creation and give new shape to that beauty within creation. Just as God created such a world in which God himself would dwell (not explicit in Genesis, but see Psalm 104:1-4; Isaiah 40:22), so now these craftsmen re-create a world in the midst of chaos wherein God may dwell once again in a world suitable for the divine presence. (Fretheim, Exodus (Interpretation: A Bible Commentary for Teaching and Preaching), 269)

This incident makes Bezalel the first person explicitly said to be filled with the Spirit in Scripture. It is worth noting that the first person filled with the Spirit is not a patriarch, lawgiver, prophet or judge. It is rather Bezalel, an artist.

Waldemar Janzen (b. 1932) remarks:

It is remarkable that the special spirit-endowment of Bezalel—as well as Oholiab and the unnamed others (Exodus 31:6)—is given to devise artistic designs, to work in gold, silver, and bronze, in cutting stones for setting, and in carving wood, in every kind of craft (Exodus 31:4-5). In other words, “spiritual gifts” are not reserved here for the realm with which we often associate them (e.g., prayer, prophecy, etc.). Instead, they are applied to the work of artists and artisans working with tangible materials. Again, the term “incarnational” seems appropriate; God works through earthly, bodily, and material functions of human beings (cf. Exodus 25:3-7). (Janzen, Exodus (Believers Church Bible Commentary), 368)

Jo Ann Davidson adds:

One does not normally link the ministry of the Holy Spirit to artistic talent. But in this verse [Exodus 35:31] it is shown to be the initial gift given to Bezalel. In fact, Bezalel is the very first person recorded in biblical history as inspired by the Holy Spirit, even though he is an artisan and not by vocation a priest or a prophet. God’s call of Bezalel mirrors language of the New Testament where God again speaks of "calling", "filling" (Luke 1:15, 41, 67; Acts 4:8, 13:2, 16:10; Romans 1:1; I Corinthians 1:1). (Davidson, Toward a Theology of Beauty: A Biblical Perspective, 28-29)

In Bezalel, the filling of the Spirit manifests itself in three ways (Exodus 31:3). John I. Durham (b. 1933) delineates:

Bezalel...is described as specially endowed for his assignment by an infilling of the divine spirit, which adds to his native ability three qualities that suit him ideally for the task at hand: wisdom (חכמה), the gift to understand what is needed to fulfill Yahweh’s instructions; discernment (חבונה), the talent for solving the inevitable problems involved in the creation of so complex a series of objects and materials; and skill (דצת), the experienced hand needed to guide and accomplish the labor itself. Bezalel, so gifted, is the ideal combination of theoretical knowledge, problem-solving practicality, and planning capability who can bring artistic ideals to life with his own hands. That such a comprehensive equipping is intended here is suggested also by the summary listing of what Bezalel is to accomplish: he is to design intricate patterns in three metals, gold, silver and copper; to engrave gemstones; and to carve wood; all these talents are required for “workmanship of every kind.” In sum, Bezalel is made expert by Yahweh himself for every kind of work necessary for fulfilling the instructions given to Moses on Sinai. (Durham, Exodus (Word Biblical Commentary), 410)

Given how few details are provided regarding the tabernacle’s blueprints, perhaps such divine influence is necessary. The indwelling of the Spirit in this task certainly demonstrate’s the tabernacle’s significance.

Philip Graham Ryken (b. 1966) interprets:

This shows how important the tabernacle was. God wanted his house built in a special way. To that end, the same Holy Spirit who with the Father and Son created the world in six days (see Genesis 1:2) was poured out on the men who made the tabernacle...The outpouring of the Spirit teaches us something about the importance of spiritual gifts in the church. It takes the Holy Spirit to build God’s house. In the time of Moses, the Spirit came with special gifts for building the tabernacle. Now as the Holy Spirit dwells in our hearts through faith, he brings gifts such as teaching, evangelism, discernment, leadership, hospitality, and service. These spiritual gifts are for building God’s dwelling place on earth (see Ephesians 4:7-13), which today is the church of Jesus Christ. Whatever spiritual gifts we have come from God the Holy Spirit, who calls us to use them in God’s house. The Scripture urges us “to excel in gifts that build up the church” (I Corinthians 14:12). (Ryken, Exodus: Saved for God’s Glory (Preaching the Word), 1090)

The combination of the Spirit of God with Bezalel and Oholiab’s skills is effective. Exodus documents both the beginning of this work (Exodus 35:30-36:2) and its successful completion (Exodus 38:22-23).

Are Bezalel’s skills “spiritual gifts”? Is there a difference between a skill and a spiritual gift? Why do you think that an artisan is the first person said to be filled with the Spirit of God? If God’s Spirit was upon them, why did they need the skill set they had? Have you ever partnered with God? Have you ever felt filled with God’s Spirit? When? What are your spiritual gifts? How are you using them to build up the house of God?

“Where the spirit does not work with the hand there is no art.” - Leonardo Da Vinci (1452-1519)